Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable.
The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל.
This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality!
Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא.
This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You!

Yosef’s separation of שמעון ולי after three days pointing to שכם (מדרש) presages the פנחס-זמרי differentiation and explains why פנחס נוקם נקמת יוסף מהמדנים. The careful teasing apart of the subtle distinctions in motivations and relationships, the אחי יוסף עשרה to put us on notice about the differences, not only exposes the glass ceiling of אולת אדם תסלף דרכו and how many steps there are between the openness to rethinking, which was evident even initially in Yehuda and his ability to change the paradigm of the brothers through מה בצ"ע כי נהרג, his ability להודות, which is obviously the first step towards the מלכות restored in חנוכה, in all of their understandings of Reuvein’s comment וגם דמו הנה נדרש with any further step blocked by the same primal כפיית טובה in קבלת תורה of וסל"ף בוגדים ישדם (shown directly by ריש לקיש to רבי יוחנן as כפיית טובה לכנפי השכינה).
The way that the tikun here in terms of the complete avoidance of anything of the mechanical and discovery of רוחי and בינה in Teshuva and הודאה and הכרת טובה of selfhood goes far beyond anything that was achieved in Purim and allows the tremendous opportunity of complete involvement and planning for war as an act of total meaningful ביטחון, a true עבודה for the כהנים which therefore becomes in its essence הוד which is the מדת אהרון.
Rambam’s resultant stress of the special involvement of the כהונה here in the ישועה and in the מלכות which was an integration of the political/mechanical into the amazing השתדלות zechut here, in which the ישועת השם allowed for the כהנים to be the total conduit of ישועה (which he mentions twice!)( thus turning into מלכות and closing the גיד הנשה problem with נשני=מנשה, and the יהודה שלח אל יוסף becoming the mirror image of שליחת ישראל את יוסף ליהודה. This ties directly into the שלך גדול משלהם because of a new definition of the הדלקה and nature of עבודה. This change is the only possibility of building the בית השלישי where קרבנות mean nothing without a complete redefinition of the nature of עבודה.
The contradiction in רבינו בחיי of looking for no סבות whatever and the need to do everything possible to win a war—the difference between the situation of Esther and Chanuka.
The complete tikkun of אשרי אדם מפחד תמיד
Rocky points: Finding himself was not about winning, it was about חושך, loss of belief that he ever had any power at all, Clubber making both him and Apollo seem like armchair , Mickey setting up the fights, and now feeling that the whole time he was no more than a luck bum, maybe I cannot really be anything. Similar to Yisrael that if הקב"ה gives it to us we feel means that we are really nothings, what Eisav makes us feel like, confrontation with oneself, the doubts of Ya’akov. Every achievement is “minor league” As Mickey says to him, “You’ve become civilized,” nonetheless he is only running a circus though he was the “American Dream” anyone with enough love and perseverance could be king, but he wasn’t a grand fighter. instead of preparing for a fight, only when hit by this reality did he realize that he was a joke. That is when he starts questioning himself.
The transition from Purim to Chanuka in Rocky, from just passion and throwing yourself in without knowing an ything else, becomes the dark night of the soul and demands Chanukah and his becoming a true Fighter.
The first ability to throw himself into the אנכי אערבנו comes directly from his willingness to risk himself with the ערבון to תמר and trusting in the תקח לה which leads to his הודיה which leads to ראובן doing teshuva and to his ability to outdo ראובן in this

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