A vort from the Rebbe on this week's parsha, Parshas Vayeitzei. In the beginning of Vayeitzei it starts, ויצא יעקב מבאר שבע וילך חרנה. Yaakov left Be'er Sheva, which is Eretz Yisrael and the place where his father and his mother lived, and he went to Charan. And Rashi says, מגיד, this teaches us, שיציאת צדיק מן המקום עושה רושם. When a tzaddik leaves a place, it makes an impression. Because בזמן שהצדיק בעיר, when the tzaddik is in the city, הוא הודה, הוא זיוה, הוא הדרה. He's its significance, he's his glory, splendor, I don't know exactly the translation in English, but it means the beauty is there. The tzaddik is that הוד and זיו and הדר. יצא משם, when he leaves there, פנה הודה, פנה זיוה, פנה הדרה. The הוד, זיו, and הדר, הדר, leaves. So the Rebbe explains this על פי חסידות, according to the חסידישע פשט on the pasuk.

The Ohr Hachaim Hakadosh explains that this this idea that Yaakov left Be'er Sheva and went to Charan hints to the neshama that leaves the shamayim, leaves the עולם העליון. It says that the neshama is is למעלה, when it's in shamayim, it's under the כסא הכבוד. When it leaves that area, that area is called באר מים חיים. That's the place, a well of living waters, similar to the word Be'er Sheva, also from the word באר. So when it says Yaakov left Be'er Sheva, that hints to the tzaddik, that means the neshama of a Yid, leaving its source למעלה in shamayim. And it comes down to the body into this world, and that's hinted in Haran, it comes to Haran, because the word Haran, חז״ל tell us, comes from the word חרון אף של מקום, the Oibershter's anger. Haran represents a place where the Oibershter was angry about that place. And that's olam hazeh, that's this world. So the neshama leaves Be'er Sheva, leaves its source in shamayim, comes down to this world, in Haran. Why does the Oibershter send the neshama down? So Chassidus explains that it's yeridah letzorech aliyah. It's takeh a descent, coming from such a high level, so close to Hashem, and coming down to such a low level, into this world, which is a very, very low level. The purpose is so after it's down here and it does what Hashem wants it to do, fulfills its שליחות, does learns Torah, does mitzvot, that's letzorech aliyah, the neshama goes even higher than it was before. Because only through doing mitzvot and learning Torah in this world could the neshama reach such very high levels, higher than it was before it came down, when it was in shamayim. And that's what Rashi means to say, that when the tzadik leaves the place, the הוד, the זיו, and the הדר goes away, which means that it doesn't have this גילוי אור, it doesn't have this this light of Hashem, the אור אין סוף, the revelation of the אין סוף it doesn't have anymore down here. When it was in higher worlds, there there's the אור אלוקי, the godly light shines very strong, but when it comes down here, this אור goes away, because the physical body doesn't feel it. When the neshama is in the physical body, it can't contain this אור אלוקי. That's what it means that when he leaves be'er when Yaakov left Be'er Sheva, or when the neshama leaves למעלה the source, the הוד, זיו, and הדר leaves it.

But we learn in Chassidus that when we talk about גילוי אור אין סוף, there's a revelation of the light of Hashem, that's not the essence. That's not the essence. That's only a giluy. A giluy is a revelation, a giluy is only something that's outside of the thing itself. A giluy comes from a source. So you have the אור, and you have the מאור, the source of light, and that's the עצם. So what Rashi is telling us, when the neshamah leaves למעלה, it takeh the all the revelations go away. But at the same time, it's only the revelations go away. This is giluyim. This is not the essence. But as far as the essence of the neshamah connected to the essence of Hashem, that is the opposite. That is davka by coming down here. So it doesn't feel it, because giluyim you feel, this is the עצם you don't feel. But when the neshamah comes down, what goes away is the giluyim, the revelations, which is superficial not superficial, but outside thing, not the essence. But the essence of the connection of a yid, the עצם of a neshamah, which is connected to the עצם of the Eibershter, that doesn't go away by coming down. On the contrary, it only has it when it comes down, has it even more than before, because this is what the Eibershter wants. The Eibershter wants a דירה בתחתונים, that we should make a dwelling place for Him down here. So when the neshamah comes down here in this low world, which is called called Charan, this is where the neshamah fulfills its mission, and here is the connection of the עצם הנשמה stronger than it was before. And that's the lesson for every person. We know when we're down here and we think that this is very low level, which is true, and we have to realize that davka down here when we make a דירה בתחתונים, we bring Godliness into this low world, that's when the strength of the neshamah, the strength of the connection of the neshamah to the Eibershter comes out bafoal.