Vayigash
Rabbi Jablinowitz
We read in this week's parsha the beginning of Galus Mitzrayim when Bnei Yisrael go down to Egypt. When the Torah lists the names of the seventy members of Yaakov's family who go down to Egypt, it states (Chapter 46, Pasuk 27), Kol HaNefesh L'Veis Yaakov Ha'Ba'ah Mitzraymah Shivi'im. The word Nefesh is used in the singular. Rashi teaches that the reason for this is because all of Yaakov's family worshipped one Gd¸ therefore it refers to them in the singular. This is in contradistinction to Eisav's family who were idolaters and it mentions his family in the plural (Chapter 36, Pasuk 6), Nafshos Beiso.
The Sfas Emes teaches that this notion of Bnei Yisrael being mentioned in the singular is particularly significant in that they were going down to Galus. For in the Galus there is typically great dispersion among the people. Yet despite being in a state of exile Bnei Yisrael managed to remain united. And this unity is essential in ultimately being redeemed from exile. This is expressed in the Megillah where Haman says regarding Bnei Yisrael (Chapter 3, Pasuk 8), Yeshno Am Echad Mefuzar U'Meforad Bein Ha'Amim. Though Bnei Yisrael were spread out and dispersed, they remained an Am Echad, one nation, thereby enabling their salvation.
This unity is expressed in the word Nefesh which means soul. This illustrates that despite the fact that each individual has his own desires and interests, there is a common desire which is shared by all the members of the nation. And this desire is the desire to serve Gd. Keeping the mitzvoth of the Torah is the one overriding, shared interest of all the members of Clal Yisrael which creates unity and allows for their ultimate redemption.
And this desire is the one most essential desire above all others. This is expressed by the pasuk in Keriyas Shemah, V'Ahavtah es Hashem Elokecha...Bechol Nafshecha. This is the is the one unifying "Nefesh" of Clal Yisrael and the reason the Torah refers to them as Shivi'im Nefesh. This is why when Hashem tells Yaakov not to fear about going down to Mitzrayim, He tells him that He will do down with him and go back with him as well. We read in Chapter 46, Pasuk 4, Anochi Eireid Imcha Mitzraymah, V'Anochi A'alchah Gam Aloh. When the Torah mentions Hashem going down to and returning from Egypt, the word Anochi is used. This is a reference to the first of the Aseres HaDibros, believing in Gd and accepting the mitzvoth of the Torah. This is the fundamental requirement in Galus. When there is acceptance of the mitzvoth and the desire to fulfill them, then there can be salvation from the exile. And Hashem was establishing the groundwork for Geulah at the moment of the onset of the Galus.
This is the meaning of the Mishnah in Avos (Chapter 2, Mishnah 4), Batel Retzoncha Mipnei Retzono, Kedai Sheyevatel Ratzon Acheirim Mipnei Retzoneicha. Nullify your desire before His desire, in order that He should nullify the desire of others before yours. The Sfas Emes learns the p'shat to be referring to Bnei Yisrael on a national level and in the state of Galus. When all the members of Clal Yisrael nullify their own personal desires and follow the will of Gd and become Nefesh Echad, then He will nullify the wishes and desires of the nations ruling over Clal Yisrael and bring about the redemption. And this is when Retzonecha is the desire expressed in the pasuk of Bechol Nafshecha, the one overriding, shared desire of Bnei Yisrael to serve Hashem properly.
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