Chasidut · Izhbitz
Mei HaShiloach, Volume I, Leviticus, Emor/מי השלוח·
אאֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו. כֹּהֵן נִקְרָא הָעוֹבֵד ה' וְרוֹאֶה כִּי כָּל הַמַּעֲשִׂים הַנַּעֲשִׂים בָּעוֹלָם אֵינָם בְּמִקְרֶה רַק בְּהַשְׁגָּחָה מֵאֵת הַש"י, וְיוֹדֵעַ כִּי רְצוֹן הַש"י הוּא רַק לְהֵיטִיב לַבְּרִיּוֹת. וּלְאָדָם כָּזֶה יוּכַל לָבוֹא תַּרְעוֹמוֹת כִּי יִרְאֶה אֵיזֶה מַעֲשֶׂה מִמִּדּוֹת דִּינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. כִּי הָאָדָם שֶׁנִּגְמַר בְּדַעְתּוֹ כִּי הָעוֹלָם מִקְרֶה הוּא, לֹא יָכוֹל לָבֹא כָּל כָּךְ לִידֵי תַּרְעוֹמוֹת כַּאֲשֶׁר יִרְאֶה דְּבַר הַנְהָגָה נֶגֶד רְצוֹנוֹ כִּי יֹאמַר מִקְרֶה הוּא. אַךְ הָאָדָם הַיּוֹדֵעַ כִּי הַכֹּל נַעֲשֶׂה בִּידֵי שָׁמַיִם לָזֶה יוּכַל לָבוֹא תַּרְעוֹמוֹת. וְעַל יְדֵי זֶה מַזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא לַכֹּהֲנִים הַיְנוּ לְעוֹבְדֵי ה', "לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו", הַיְנוּ שֶׁלֹּא יִהְיֶה לָהֶם תַּרְעוֹמוֹת עַל מִדּוֹת דִּינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי טָמֵא לָנֶפֶשׁ הַיְנוּ תַּרְעוֹמוֹת עַל הַקָּדוֹשׁ בָּרוּךְ הוּא. כִּי עִיקַּר תַּרְעוֹמוֹת הַמָּצוּי בָּעוֹלָם נֶגֶד מִדּוֹת הַדִּין, הוּא עַל הַהֶפְסֵד וְהַהֶעְדֵּר הַנִּמְצָא בָּעוֹלָם, כַּמְבוֹאָר בַּזוה"ק. לָכֵן צִוָּה הַשֵּׁם יִתְבָּרַךְ "אֱמֹר אֶל הַכֹּהֲנִים וְאָמַרְתָּ" הִיא בִּלְחִישָׁה (זוהר ויקרא פ"ח:) הַיְנוּ לִלְחֹשׁ לְעוֹבְדֵי ה' שֶׁלֹּא יִהְיֶה לָהֶם תַּרְעוֹמוֹת גַּם עַל מִדּוֹת הַדִּין, כִּי תָּמִיד כַּוָּנַת הַש"י אַךְ לְהֵיטִיב, אַף שֶׁיִּנְהַג בְּמִדּוֹת הַדִּין גַּם אָז כַּוָּנָתוֹ בָּעוֹמֶק לְהֵיטִיב.
1“… say (Emor) to the Cohanim, the sons of Aharon, and you shall say to them, do not make yourselves impure from the dead of your people.” (Vayikra, 21:1) Cohen represents the servant of God who sees all actions in the world as a result of the direct involvement (hashgacha) of God. He also sees that God’s desire is only to improve the creation. One who sees the world this way can will inevitably bear greivences when he confronts difficult situations in the world that are expressions of God’s stern judgment, (saying, “it’s not fair.”) One who believes that the world is run by chance has no address for his greivences. When he confronts situations in the world contrary to his desires, he will say that it came about by chance. Thunderous anger is only possible for the believer who sees everything as a decree from Heaven.For this reason the Holy One, blessed be He, commands the Cohanim, believers and servants of God, “do not contaminate yourself from the dead of your people.” In other words, don’t become angry at God when confronting pain and suffering, as this kind of anger is itself the contamination from the dead. It is a response to the God’s judgments that bring about loss and absence in the world, as discussed in the holy Zohar. Therefore God commanded, “Emor el haCohanim - say to the Cohanim.” “Emor – say,” means speaking softly.* is a soft language, a whisper, as it were, as opposed to maggid, a stern usage. See Zohar, Vayikra, 88b. God enjoins us to whisper into the ears of the servants of God that they should not hold grudges when it comes to His stern judgment, for the intentions of God are always in order to improve. Even when He conducts the world with the attribute of stern judgment, then too, His intention at the depths is only to improve.
באֱמֹר אֶל הַכֹּהֲנִים. כִּי אִיתָא בְּמִדְרַשׁ תַּנְחוּמָא [אמור א'] מָשָׁל לְמֶלֶךְ שֶׁאָמַר לַטַּבָּח שֶׁלּוֹ, בְּבַקָּשָׁה מִמְּךָ שֶׁלֹּא תִרְאֶה אֶת הַמֵּת כָּל יָמֶיךָ שֶׁלֹּא תְטַמֵּא פַּלְטֵרִין שֶׁלִּי. כִּי טַבָּח הוּא הָאִישׁ הַמְמֻנֶּה עַל הֲכָנַת שִׂמְחָה לַמֶּלֶךְ, וְעַל יְדֵי זֶה הִזְהִיר אוֹתוֹ הַמֶּלֶךְ מֵאַחַר שֶׁעֲבוֹדָתְךָ הוּא לְהוֹסִיף לִי שִׂמְחָה, רְאֵה שֶׁלֹּא תִגְרֹם עַצְבוּת, כִּי רְאִיַּת הַמֵּת הוּא הֵיפֶךְ מִשִּׂמְחָה. וְזֶה "אֱמֹר אֶל הַכֹּהֲנִים" שֶׁיִּרְאוּ שֶׁלֹּא יִגְרְמוּ הַהֵיפֶךְ מֵאַחַר שֶׁנִּבְחֲרוּ לְהוֹרִיד הַשְׁפָּעוֹת שִׂמְחָה וְלַעֲשׂוֹת נַחַת רוּחַ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַּעֲבוֹדָתָם.
2“… say to the Cohanim ….” (Vayikra, 21:1)It is written in the Midrash (Tanchuma, Emor, 1), “a parable about a king who said to his cook, ‘I request that you not so much as look at the dead all the days of your life. Thus you will not defile my palace.’” The cook is, so to speak, responsible for the pleasure of the king, so therefore the king warned him, “Since your job is to see to my pleasure, be careful not to cause me sadness.” Witnessing death is the opposite of simcha (joy). This is “say to the Cohanim” to be careful not do the opposite of what you are supposed to do, since they were chosen to bring an effusion of simcha down from heaven into the world. The service of the Cohen is in order to give nachas, pride and joy, to the Holy One, blessed be He.* to his parents or grandparents.
גאֱמֹר אֶל הַכֹּהֲנִים וְכוּ׳ לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו. כִּי הַכֹּהֵן נִבְחַר שֶׁעַל יָדוֹ יְתֻקְּנוּ וְיֵרָצוּ כָּל מַעֲשֵׂי יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְלָכֵן הִזְהִיר עַל טֻמְאַת מֵת, כִּי מֵת מוֹרֶה עַל הֵיפֶךְ מִזֶּה, כְּמוֹ שֶׁנִּמְצָא בָּאָדָם נֶפֶשׁ רוּחַ וּנְשָׁמָה, וּשְׁלֵימוּת לְחַיּוּת הַנֶּפֶשׁ, אֵינוֹ רַק כְּשֶׁיִּתְחַבֵּר אֶל הָרוּחַ וְהַנְּשָׁמָה, לָכֵן בַּלַּיְלָה כְּשֶׁיִּתְפָּרְדוּ הָרוּחַ וְהַנְּשָׁמָה יִשָּׁאֵר הַנֶּפֶשׁ בְּלִי שׁוּם כֹּחַ פְּעֻלָּה, וְלָזֶה מְבָרְכִין בַּבֹּקֶר בִּרְכַּת זוֹקֵף כְּפוּפִים, כִּי כְּשֶׁיִּתְחַבְּרוּ הָרוּחַ וְהַנְּשָׁמָה לְהַנֶּפֶשׁ וְהַגּוּף יִזְקְפוּ גַּם אֶת הַנֶּפֶשׁ וְאֶת הַגּוּף שֶׁהָיוּ כְּפוּפִים מִבְּלִי פְּעֻלָּה, וּכְמוֹ שֶׁיִּמָּצֵא בָּאָדָם כֵּן הוּא בִּכְלַל יִשְׂרָאֵל שֶׁהַכֹּהֵן הוּא הָרֹאשׁ לִכְלַל יִשְׂרָאֵל וְהוּא כְּמוֹ הַמַּחְשָׁבָה לְנֶפֶשׁ הָאָדָם כֵּן הוּא לִכְלָל וְאַחֲרָיו כָּל יִשְׂרָאֵל בְּמַדְרֵגוֹת שׁוֹנִים זֶה לְמַעְלָה מִזֶּה, כְּאֵבְרֵי אָדָם הַמַּתְחִילִין מֵהָרֹאשׁ וְיִשְׁתַּלְשְׁלוּ עַד לְאֵבְרֵי הַמַּעֲשֶׂה. וּבְעֵת שֶׁהָאָדָם עֵר אָז הָרֹאשׁ הוּא הַמַּנְהִיג אֶת כָּל אֵבָרָיו, כְּמַאֲמַר הַבַּעַל שֵׁם טוֹב בְּמָקוֹם שֶׁמַּחְשֶׁבֶת שֶׁל אָדָם מְחַשֶּׁבֶת, שָׁם הוּא הָאָדָם כֻּלּוֹ. אַךְ כְּשֶׁאָדָם יָשֵׁן אֵין חִלּוּק בֵּין הָרֹאשׁ לִשְׁאָר הָאֵבָרִים, לָכֵן הִזְהִיר שֶׁלֹּא יִטַּמֵּא לַמֵּת, לְפִי שֶׁהוּא מְמֻנֶּה וְיֵשׁ בְּכֹחוֹ לְתַקֵּן כָּל הַמַּעֲשִׂים שֶׁיַּעֲשׂוּ יִשְׂרָאֵל, וּמֵת מוֹרֶה עַל הַהֵיפֶךְ כִּי לֹא יִמָּצֵא בּוֹ שׁוּם כֹּחַ פְּעֻלָּה לְתַקֵּן אֶת אֲשֶׁר עִוֵּת בְּחַיָּיו, וְהַכֹּהֵן מְיֻחָד לְתַקֵּן מַעֲשֵׂי יִשְׂרָאֵל לְבִלְתִּי יִדַּח מֵהֶם נִדָּח.
3“… say to the Cohanim … do not make yourselves impure from the dead of your people.” (Vayikra, 21:1)The Cohen is chosen as the vehicle through which all the actions of Israel will be rectified and acceptable before the Holy One, blessed be He. Therefore He warned them about impurity from the dead, for death brings about the opposite. There are three levels of soul found in man: (in ascending order) nefesh, ruach, and neshama. The vitality of the nefesh is only complete when it is connected to the higher levels of ruach and neshama. Therefore at night when the ruach and the neshama separate from the body, only the nefesh remains and has no ability to effect conscious physical action. This is why we say every morning, “Blessed are You, who straightens the bent,” for when the ruach and the neshama are reconnected to the nefesh and the body who were, so to speak, “bent over,” are straightened and upright.As we find in man, so too do we find in the whole community of Israel. The Cohen is the head of the body of Israel. Just as there is the aspect of thought in in man’s soul, and the body is under the influence of his thoughts, so too the rest of Israel are all on different levels, one higher than the other. It is like the organs and limbs of man, starting with the head, and evolving out to the organs of action (fingers, feet, mouth). When man is awake the head controls the body, as in the famous saying of the Baal Shem Tov, “a man is where his thoughts are.” When he is asleep, there is no difference between the head and the rest of the body. Therefore God warned the Cohanim not to become impure from the dead, since the Cohen is in charge of the body of Israel and has the power to rectify all of their actions. Death teaches of the opposite of this, for in death he has no power of action to fix all that he has perverted in his life. The Cohen’s unique ability to rectify the actions of Israel is so that nothing would become irrecoverably lost in exile.
דוּבְאַרְצְכֶם לֹא תַעֲשׂוּ. הַיְינוּ שֶׁלֹּא לְהִתְלוֹצֵץ עַל בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמוֹ דְּיָלֵיף הַגְּמָרָא (חגיגה י"ד:) מִזֶּה שֶׁסֵּרוּס אָסוּר וְהוּא דְּאָסוּר לְהִתְלוֹצֵץ, כִּדְאִיתָא בְּמַסֶּכֶת חֲגִיגָה [שם] שָׁאֲלוּ אֶת בֶּן זוֹמָא מַאי לְסָרֵיסָא כַּלְבָּא וְאָמַר כֹּל שֶׁבְּאַרְצְכֶם לֹא תַעֲשׂוּ, וּבְתוּלָה שֶׁעִיבְּרָה מַאי לְכֹהֵן גָּדוֹל מַאי לְמֵיחַשׁ לְדִשְׁמוּאֵל וְאָמַר לְדִשְׁמוּאֵל לֹא שְׁכִיחָא. כִּי אֵלּוּ הַשְּׁאֵלוֹת שָׁאֲלוּ אוֹתוֹ מִפְּנֵי שֶׁרָאוּ שֶׁלֹּא יָרַד בְּשָׁלוֹם כְּמַאֲמַר הַגְּמָרָא הֵצִיץ וְנִפְגַּע וְהֵבִינוּ שֶׁהִשִּׂיג הַשָּׂגָה בִּלְתִּי שְׁלֵימָה וְטָעָה בְּאֵיזֶה דָּבָר, וְשָׁאֲלוּ לוֹ שְׁאֵלָה הָרִאשׁוֹנָה פֶּן הָיָה נָקֵל בְּעֵינָיו לְהִתְלוֹצֵץ עַל בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְזֶה שֶׁשָּׁאֲלוּ אוֹתוֹ מַאי לְסָרֵיסָא כַּלְבָּא, כִּי כֶּלֶב הוּא הַבְּרִיָּה הַשְּׁפֵלָה שֶׁבָּעוֹלָם. וְשָׁאֲלוּ אוֹתוֹ מַאי לְסָרֵיסָא הוּא בְּאִם נָקֵל בְּעֵינָיו בִּטֻּל הֲוָיָתוֹ וְהֵשִׁיב לָהֶם שֶׁאָסוּר כִּי כֹּל שֶׁבְּאַרְצְכֶם לֹא תַעֲשׂוּ, הַיְינוּ שֶׁאָסוּר לְהִתְלוֹצֵץ עָלָיו שֶׁהוּא בְּרִיָּה מֵהַשֵּׁם יִתְבָּרַךְ. וְאַחַר כָּךְ שָׁאֲלוּ אוֹתוֹ פֶּן הָיְתָה טָעוּתוֹ לְהֵיפֶךְ, פֶּן הָיָה בְּהַשָּׂגָתוֹ כֹּחַ הַנִּבְרָאִים יוֹתֵר מִמַּה שֶּׁמָּצוּי בָּהֶם, וְזֶה שֶׁשָּׁאֲלוּ לוֹ וּבְתוּלָה שֶׁעִיבְּרָה מַאי לְכֹהֵן גָּדוֹל, כִּי כֹּהֵן גָּדוֹל הוּא הַגָּדוֹל שֶׁבַּנִּבְרָאִים וּפֶן הִשִּׂיג אֶת כֹּחַ הֲוָיָתוֹ בְּיוֹתֵר מִמַּה שֶּׁמָּצוּי בּוֹ, וְהֵשִׁיב לָהֶם לְדִשְׁמוּאֵל לֹא שְׁכִיחָא, הַיְינוּ שֶׁלֹּא יַשִּׂיג אוֹתוֹ בְּיִתְרוֹן הֲוָיָה מִמַּה שֶּׁמָּצוּי בּוֹ וְלֹא יַחְמִיר נֶגְדּוֹ יוֹתֵר מֵהָרָאוּי וְלִדְשְׁמוּאֵל לֹא שְׁכִיחָא לְפִיכָךְ מֻתֶּרֶת לוֹ, וּבֶאֱמֶת עִיקַּר טָעוּתוֹ הָיְתָה מַה שֶּׁהִשִּׂיג הֶבְדֵּל גָּדוֹל בֵּין מַיִם הַתַּחְתּוֹנִים לְמַיִם הָעֶלְיוֹנִים [שֶׁבֶּאֱמֶת אֵין הֶפְרֵשׁ בֵּינֵיהֶם רַק בִּמְלֹא נִימָא שֶׁרָקִיעַ מַפְסִיק בֵּינֵיהֶם כִּי שְׁנֵיהֶם הֵם בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְרַק שֶׁצָּרִיךְ לְקַבְּלָם כְּפִי רְצוֹן הַשֵּׁם יִתְבָּרַךְ, וְזֶה הָיָה הָעִנְיָן בַּכֶּבֶשׂ הַבָּא עִם הָעוֹמֶר שֶׁמִּנְחָתוֹ כְּפוּלָה שְׁנֵי עֶשְׂרוֹנִים נֶגֶד מַיִם עֶלְיוֹנִים וּמַיִם הַתַּחְתּוֹנִים וְהַכֶּבֶשׂ רוֹמֵז לָרָקִיעַ הַמַּפְסִיק בֵּינֵיהֶם. תַּשְׁלוּם.] כִּדְאִיתָא בַּגְּמָרָא (חגיגה ט"ו.) שֶׁאָמַר אֵין בֵּין מַיִם הַתַּחְתּוֹנִים לְמַיִם הָעֶלְיוֹנִים רַק כְּשָׁלֹשׁ אֶצְבָּעוֹת וְאָמְרוּ לוֹ עֲדַיִן בֶּן זוֹמָא מִבַּחוּץ, וְהוּא שֶׁהִשִּׂיג הֶבְדֵּל גָּדוֹל בֵּין חֵשֶׁק רַע וּבֵין חֵשֶׁק טוֹב.
4“That which is bruised or crushed, broken or cut [referring to castration of an animal], you shall not offer to God, you shall not do this in your land.” (Vayikra, 22:24)This means not to deride any aspect of God’s creation. The Gemara (Chagiga, 14b) derives from this verse that it is forbidden to castrate an animal as this would be mocking the creation. In this same passage of the Gemara they asked Ben Zoma, “may one castrate a dog?”38 Ben Zoma answered by quoting this verse, “you shall not do this in your land.” You shall not do this to everything in your land. Then they asked him, “is a pregnant woman who still shows signs of virginity fit to marry the Cohen Gadol [high priest, who may only marry a virgin]? Ben Zoma answered them, “Shmuel could [as he claimed to have been able to perform ‘hayaya’ and impregnate a woman without removing any sign of her virginity]. But there is no alive today who can do as Shmuel did.”They asked Ben Zoma these questions after he did not “return in peace” (after entering the “orchard” of the secrets of the Torah with Rebi Akiva) as it said, “He gazed on the mysteries and was stricken with madness.” They sensed that his mind was damaged39 and he wanted to know if he would make mistakes in interpretation. So they asked him these questions in order to test his mind and see if he could easily deride any aspect of the God’s creation. This is why they asked him if it was permitted to castrate a dog, for a dog represents the lowliest of the creation. They asked him if castration was permitted in order to see if it would be easy for him to nullify its existence, and he answered them that it was forbidden, because “you shall not do” includes everything in your land. This means that it is forbidden to deride even the lowest of all creatures, since it is a part of God’s creation.Then they wanted to test him in the opposite direction, to see whether he made the mistake in believing that elements of the creation had more power than they really had. This is why they asked him if a virgin who was pregnant was permitted to the Cohen Gadol (the High Priest in the Temple), who is only permitted to marry a virgin. The Cohen Gadol is the greatest of all created beings, and perhaps he understood that the he had more power he really had. He answered them that there is no one who can do this today as Shmuel did, meaning that he did ascribe a power to the Cohen Gadol beyond his abilities. Neither would he be overly stringent with the Cohen Gadol than necessary, as there was no one like Shmuel in that generation who could have impregnated her, and thus she was permitted.40 Yet Ben Zoma was indeed damaged. He made his great error in measuring the difference between the waters above the firmament and the waters below the firmament described in Genesis 1:7.41 of barley representing the lower waters and the upper waters, and the lamb hints at the firmament separating between them. Tashlum. This is as Ben Zoma said in the Gemara (Chagiga, 15a), “between the upper and lower waters there is the distance of three finger widths, and they said, ‘Ben Zoma is still on the outside.’”42 describes the order of creation, and R. Yehoshua understood that there were elements mentioned in the creations of the first day that only came into being later. In this, Ben Zoma understood that there was a great difference between good desire and evil desire.43, 8), that the world is filled with kindness (chasadim), and with this undiscerning kindness one could make the mistake of being merciful with the cruel. However, when man focuses his natural inborn kindness on following God’s will, this is greater than anything he could do with his intellect. And still, if a man were to direct the kindness in his lower nature to God’s will, then it is even far greater than anything he could do with his intellect. Therefore it does not say in Tehilim (148) “May the waters that are above heavens shall praise the name of God,” but not the waters below the heavens, for what is man, and what can he do with his intellect? Man’s godly power is actually that which he can do with his lower nature. Thus Ben Zoma understood a great difference in upper and lower desires, where truly, in the future, when God will make it clear that everything in the world came from Him, then it will be clearly seen that nothing separates between the upper waters and the lower waters. This is why, before entering into the garden of the secrets of the Torah, Rabbi Akiva warned (Chagiga, 14b), “when you arrive at the stones of pure marble, do not say, ‘water, water,’ ” He warned us not to identify water twice, because at their source they are one. Giliyon Mei HaShiloach by Gershon Chenoch Lainer, the Rebbe of Radzin ZY”A.
השׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַה'. וּבַזּוֹהַר הַקָּדוֹשׁ (ויקרא צ"א.) מְפָרֵשׁ הַטַּעַם בִּכְדֵי שֶׁיַּעֲבֹר עָלָיו שַׁבָּת אֶחָד, וּמִטַּעַם זֶה הָיָה רָאוּי לְהֵרָצוֹת תֵּכֶף אַחַר שַׁבָּת, אַף שֶׁנּוֹלַד בְּעֶרֶב שַׁבָּת, וְלָמָּה הִקְפִּידָה הַתּוֹרָה עַל שִׁבְעַת יָמִים שְׁלֵמִים. כִּי הִנֵּה הַשֵּׁם יִתְבָּרַךְ בָּרָא שִׁשָּׁה טוֹבוֹת בָּעוֹלָם גְּדֻלָּה וּגְבוּרָה וכו' וּבְכָל יוֹם מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה נִכְלַל טוֹבָה אַחַת מֵאֵלּוּ הַטּוֹבוֹת כַּיָּדוּעַ. וְשַׁבָּת הוּא הַיְסוֹד וְהָעִיקָר לְכָל הַטּוֹבוֹת, כִּי שַׁבָּת מוֹרָה עַל כְּבוֹד שָׁמַיִם וּמִשַּׁבָּת יִתְפַּשֵּׁט קְדֻשָּׁה לְכָל שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, וְטוֹבוֹת שֵׁשֶׁת הַיָּמִים נִכְלָלִים בְּשַׁבָּת. וְעַל יְדֵי זֶה הִקְפִּידָה הַתּוֹרָה עַל שִׁבְעַת יָמִים, כִּי הָאָדָם צָרִיךְ לְהַקְרִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר שָׁלֵם כְּגוֹן הַקָּרְבָּן אַחַר שֶׁעָבְרוּ עָלָיו שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, הַיְינוּ שֶׁנִּכְלָל בָּהֶם כָּל הַטּוֹבוֹת וְגַם יוֹם הַשַּׁבָּת הַיְינוּ לְהַמְלִיךְ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל הַטּוֹבוֹת אֲשֶׁר סִיגֵּל בְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וְאָז יִקְרְבוּ לַה', וּבְאִם לֹא עָבְרוּ עָלָיו שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה אָז לֹא קִבֵּל כָּל הַטּוֹבוֹת מֵאֵת הַשֵּׁם יִתְבָּרַךְ וְאֵיךְ יִקְרַב לִפְנֵי ה' דָּבָר שֶׁאֵינוֹ שָׁלֵם, וְאַף כִּי עָבַר עָלָיו שַׁבָּת לֹא נִמְצָא בּוֹ שְׁלֵימוּת הַבְּרִיאָה, אַךְ כַּאֲשֶׁר עָבְרוּ עָלָיו שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וְגַם יוֹם הַשַּׁבָּת הַיְינוּ שֶׁסִּיגֵּל כָּל הַטּוֹבוֹת וְהִמְלִיךְ לְבוֹרְאוֹ עֲלֵיהֶם, אָז יֵרָצֶה לְקָרְבָּן וְלָכֵן כְּתִיב "וּבַיּוֹם הַשְּׁמִינִי תִּתְּנוֹ לִי".
5“An ox, or lamb, or goat which is born, shall remain seven days under its mother, and from the eighth day on it will be acceptable as an offering of fire to Hashem.” (Vayikra, 22:27)The holy Zohar (Vayikra, 91a) explains that this is in order for the animal to live through one Shabbat. If this is so, then it should be acceptable as an offering immediately after Shabbat, even if it was born on Friday. Why then does the Torah stipulate that it should live seven complete days before being sacrificed? We find that God created seven forces of goodness in the world, “Yours, Hashem is the greatness, and the strength, and the splendor…” (Divrei haYamim 1, 29:11), and each of the seven days of creation contains one of these forces of goodness, as is known. Shabbat is the foundation and principle of all of the forces of goodness, for Shabbat teaches of the glory of Heaven. Kedusha spreads forth from Shabbat to the six days of creation and the goodness of the six days are included in Shabbat. This is why the Torah stipulates seven days in order for man to offer something complete before the Holy One, blessed be He.Passing through all six days of creation and Shabbat is to acknowledge that the Holy One, blessed be He is sovereign over them. Then he may offer it before God. If it had not passed through the six days of creation, then it would not have received all God’s goodness, and how then could a man offer to God something that is not complete? Even if it experienced the Shabbat it still would not have received the completeness of the creation. Yet, when it experienced the six days of creation and also the Shabbat, meaning that it drew within it all the forms of goodness and crowned the Creator over all of them, then the offering is acceptable. Therefore it is written, “and you shall give it to Me on the eighth day.”
ווְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד. תַּרְגּוּם יוֹנָתָן בֶּן עֻזִּיאֵל הֵיכְמָא דַּאֲבוּנִין רָחֲמָא כֵּן תְּהוֹן רָחֲמִין בְּאַרְעָא תּוֹרָא אוֹ רְחֵילָא יָתַהּ וְיָת בְּרַהּ לָא תִכְּסוּן בְּיוֹמָא חַד. וְכִדְאִיתָא בַּזוה"ק (ויקרא צ"ב:) אִי עָבֵיד בַּר נָשׁ עוֹבָדָא דְּאַכְזָרִיּוּת הָכִי אִתְּעַר בְּהַהוּא יוֹמָא וכו'. וּפֵירוּשׁ שָׁם שֶׁהוּא לְלַמֵּד אֶת בְּנֵי יִשְׂרָאֵל מִדּוֹת רַחְמָנוּת, וְהִנֵּה בְּמַסֶּכֶת מְגִילָּה אִיתָא הַהוּא דְּנָחֵית לְקַמֵּיהּ דְּרַבָּה וְאָמַר "אַתָּה חַסְתָּ עַל קַן צִפּוֹר" וכו' אָמַר רַבָּה כַּמָּה יָדַע הַהוּא צוּרְבָא מֵרַבָּנָן לְרַצּוּיֵי לְמָרֵיהּ אָמַר לֵיהּ אַבַּיֵי וְהָא מְשַׁתְּקִין אוֹתוֹ תְּנַן (מגילה כ"ה.) לְפִי שֶׁעוֹשֶׂה מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְאֵינָם אֶלָּא גְּזֵרוֹת. אַךְ בֶּאֱמֶת לְהָבִין הַטַּעַם שֶׁל אוֹתוֹ וְאֶת בְּנוֹ הוּא כִּדְמְתַרְגֵּם יוֹנָתָן בֶּן עֻזִּיאֵל וְכִדְאִיתָא בַּזוה"ק שֶׁהוּא לְלַמֵּד אֶת בְּנֵי יִשְׂרָאֵל מִדּוֹת הָרַחְמָנוּת, כִּי כָל הַמִּצְוֹת נִקְרָאִין בַּזוה"ק (שמות פ"ב:) עֵיטִין דְּאוֹרַיְיתָא הַיְינוּ עֵצוֹת לְלַמֵּד אֶת בְּנֵי יִשְׂרָאֵל מִדּוֹת טוֹבוֹת, אַךְ בְּמַסֶּכֶת מְגִילָּה אַיְירֵי בַּתְּפִלָּה שֶׁאָדָם מִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ וְאָמַר אַתָּה חַסְתָּ מְשַׁתְּקִין אוֹתוֹ, כִּי בַּתְּפִלָּה אָסוּר לְהַזְכִּיר שׁוּם מִדָּה מֵהַשָּׂגוֹת הָאָדָם בְּהַש"י, כִּי תְּפִלָּה הוּא שֶׁהַש"י יָאִיר עֵינֵי הָאָדָם בְּמָקוֹם שֶׁאֵין יָדוֹ מַגַּעַת, וּבַמִּדּוֹת הוּא בְּכֹחַ הָאָדָם לְהַשִּׂיג אֵיזֶה תְּפִיסָה, וּתְפִלָּה הִיא רַק לְהַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יְתֹאַר בְּשׁוּם מִדָּה כְּמוֹ שֶׁמּוּזְכָּר בַּפְּסִיקְתָּא "בְּכָל קָרְאֵנוּ אֵלָיו" וְלֹא לְמִדּוֹתָיו, וּכְשֶׁאָדָם מִתְפַּלֵּל וּמַזְכִּיר אֵיזֶה מִדָּה נִרְאֶה כְּמִתְפַּלֵּל חַס וְשָׁלוֹם לְהַמִּדָּה שֶׁתּוֹשִׁיעַ לוֹ וְהַמִּדָּה אֵין לָהּ מִצַּד עַצְמָהּ רַק מִמַּה שֶּׁמָּדַד לָהּ הַשֵּׁם יִתְבָּרַךְ כִּי עַל יְדֵי זֶה נִקְרֵאת מִדָּה, וְהַתְּפִלָּה הוּא לְעַצְמוּתוֹ יִתְבָּרַךְ אֲשֶׁר לֵית מַחֲשָׁבָה תְּפִיסָא בֵּיהּ.
6“An ox or a ewe, do not slaughter it and its young in the same day.” (Vayikra, 22:28)The Targum of Yonatan ben Uziel44 renders this verse, “Just as your Father is merciful, so too shall you be merciful in the land. An ox or a ewe, do not slaughter it and its young in the same day.” On this we find in the holy Zohar (Vayikra, 92b), “We have learned that actions below arouse corresponding actions from above. If a man acts properly below, it arouses a similar power from above. If a man acts with kindness in the world, it arouses kindness from above, etc. And as for the opposite, if a man is cruel in the world, cruelty is aroused from Heaven on that same day, and strikes him.45 As man deals with the world, so is he dealt with.” This explanation is in order to teach the children of Israel the attribute of kindness.The Gemara (Megillah, 25a) relates how, “one was leading the prayer service before Rava and said, ‘You who were merciful with the bird’s nest [and commanded that the mother be driven away before taking her eggs], be merciful with us! You who were merciful in saying, ‘do not slaughter it and its young on the same day, so too be merciful with us!’ Rava said, ‘this student really knows how to appease his teacher [God].’ Abaye answered, ‘but we are taught that one who prays in this way should be silenced!’ [And this is the Halacha.].” This is because he is falsely claiming that all of God’s attributes are mercy.46Yonatan ben Uziel and the holy Zohar teach us that the law of “oto v’et b’no - it and its young,” is only in order to teach the children of Israel the way of kindness. The holy Zohar calls the mitzvot “advice.” (Shemot, 82b) Thus the mitzvot are given to the children of Israel in order to advise them how to behave.Thus it is puzzling that the man prayed, “just as You were merciful,” and still we are told that he is to be silenced. In prayer, we are forbidden from ascribing any attributes of man’s limited understanding to God. This is because the function of prayer is to allow God to enlighten the eyes of man to a place that he otherwise could not have reached. Attributes of behavior are something that man can comprehend, and yet the Pesikta says “to call directly to Him, and not to call to His attributes.” When a man prays and mentions one of God’s attributes, it might seem that he is praying, God forbid, that the attribute save him (“May God’s mercy save me! May His strength save me!”) But the attribute only contains that which God measured into it. For this reason an attribute is called a midda (moded, measure; midda, attribute). The one and only address of prayer is God’s very essence, may He be blessed, which “no mind can comprehend” (Patach Elyahu, in the Tikkunei Zohar, 17a).
זוַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן. עֹמֶר בְּגִימַטְרִיָּא יָקָר כִּדְאִיתָא בְּכִתְבֵי הָאֲרִ"י ז"ל וְהוּא כִּי בְּלֵיל רִאשׁוֹן שֶׁל פֶּסַח נִפְתָּח אוֹר גָּדוֹל וְיָקָר לְיִשְׂרָאֵל וְכָל טוּב הַש"י לְעֵינֵיהֶם וְאַחַר כָּךְ נִסְתָּם, וְלָכֵן בְּלֵיל שֵׁנִי נִשְׁאַר צְעָקָה בְּלֵב כָּל אֶחָד וְאֶחָד שֶׁצּוֹעֲקִים לְהַש"י "מַה יָּקָר חַסְדְּךָ אֱלֹקִים" וְרוֹצִים שֶׁהַש"י יַחֲזוֹר לָהֶם הֶאָרַת פָּנָיו, וְעַל זֶה אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בִּנְבוּאָתוֹ (משלי ח',י"ז) "אֲנִי אוֹהֲבַי אֵהָב", הַיְינוּ שֶׁאֶפְתַּח לָכֶם הֶאָרַת פָּנַי וְזֶה נֶגֶד פֶּסַח שֶׁאָז נִפְתָּח אַהֲבַת הַש"י לְיִשְׂרָאֵל, "וּמְשַׁחֲרַי יִמְצָאֻנְנִי" הַיְינוּ אַחַר שֶׁיִּשְׁתַּדְּלוּ וִישַׁחֲרוּ לְטוּב הַש"י, אָז יִקָּבַע בְּלִבָּם הֶאָרָה שְׁלֵימָה מִבְּלִי הֶפְסֵק. וְזֶהוּ בְּחַג הַשָּׁבוּעוֹת כִּי הַנּוּ"ן יְתֵירָה שֶׁל "יִמְצָאֻנְנִי" יוֹרֶה עַל נ' שַׁעֲרֵי בִּינָה הַנִּמְצָאִים בַּתּוֹרָה, וּבְשָׁבוּעוֹת יִקָּבַע בְּלֵב כָּל אָדָם שֶׁיִּמָּשֵׁךְ אַחַר רְצוֹן הַש"י וְהוּא עַל יְדֵי מִצְוַת סְפִירַת הָעֹמֶר, כִּי הָעֹמֶר הָיָה בָּא מִן הַשְּׂעוֹרִים הַיְינוּ שֶׁיְּדַקְדְּקוּ בִּרְצוֹן הַש"י שֶׁלֹּא יִטּוּ אַף כְּחוּט הַשַּׂעֲרָה, וְעַל יְדֵי זֶה יִזְכּוּ לְבִינָה וּלְהֶאָרַת הַש"י שֶׁיִּהְיֶה לָהֶם בִּקְבִיעוּת. כִּי בְּפֶסַח לֹא הִשִּׂיגוּ רַק הֶאָרָה לְפִי שָׁעָה וְתֵיכֶף נִסְתָּם, כִּי רָאוּ אֶת יִקְרַת אוֹר הַש"י כִּי טוֹב הוּא וְלֹא הָיוּ יְכוֹלִים לְהִמָּשֵׁךְ אַחַר רְצוֹנוֹ. וְעי"ז נֶאֱמַר "רָאֲתָה שִׁפְחָה בַּיָּם" כִּי כָל יִשְׂרָאֵל הָיוּ כְּשִׁפְחָה תַּחַת עוֹל הַש"י שֶׁלֹּא יִהְיוּ יְכוֹלִים לְהַשְׁלִים רְצוֹנָם לִרְצוֹן הַש"י. וּבְשָׁבוּעוֹת הַיְינוּ מַתַּן תּוֹרָה הַיְינוּ שֶׁהַש"י קוֹבֵעַ בִּינָה בְּלֵב כָּל אָדָם שֶׁיָּבִינוּ בְּנַפְשָׁם רְצוֹן הַש"י, וְזֶה הַבִּינָה נִקְרֵאת יָרֵחַ, וְיָרֵחַ מוֹרֶה עַל בִּינָה בַּלֵּב, כִּי שֶׁמֶשׁ מוֹרָה עַל חָכְמָה לְעֵינֵי הָאָדָם, וְהֵמָּה הַתַּרְיַ"ג מִצְוֹת שֶׁיֵּדַע הָאָדָם עַל פִּי כְּלָלֵי הַמִּצְוֹת אֵיךְ לְהִתְנַהֵג בְּכָל דָּבָר אִם הוּא אָסוּר אוֹ מֻתָּר. וְיָרֵחַ מוֹרֶה עַל בִּינָה בְּלֵב הָאָדָם לְקַדֵּשׁ עַצְמוֹ אַף בַּמֻּתָּר לוֹ, שֶׁיִּהְיֶה לוֹ גְּבוּל וּתְחוּם בְּמֵעָיו לְהַבְדִּיל שֶׁעַד כָּאן הוּא בִּרְצוֹן הַש"י וּמִכָּאן וְאֵילָךְ אֵינוֹ בִּרְצוֹן הַש"י, וְזֶה הַבִּינָה יִצְטָרֵךְ לְאָדָם בְּכָל עִנְיָנָיו. וְזֶה מַה דְּאִיתָא בַּגְּמָ' (בראשית רבה פרשה ו',ה') "אֻמּוֹת הָעוֹלָם מוֹנִין לַחַמָּה וְיִשְׂרָאֵל מוֹנִין לַלְּבָנָה" כִּי שֶׁמֶשׁ הוּא חָכְמָה שֶׁיֵּשׁ בְּכֹחַ הָאָדָם לְהַשִּׂיגָהּ, אֲבָל לְבָנָה מוֹרָה עַל הַחַיִּים שֶׁהִיא לְמַעְלָה מֵהַשֵּׂכֶל, כִּי יָרֵחַ הִיא מִלְּשׁוֹן רֵיחַ שֶׁיִּשְׂרָאֵל יָרִיחוּ בְּכָל דָּבָר אֶת שָׁרְשׁוֹ מֵחַיֵּי עוֹלָם הַבָּא, אַף שֶׁהַיָּרֵחַ הוּא תַּחַת הַשֶּׁמֶשׁ אַךְ כִּדְאִיתָא בַּזוה"ק (בראשית רל"ז:) "אֵין לְסֵיהֲרָא עִלָּאָה קָא מְנֵינִין", שֶׁהַשֶּׁמֶשׁ הִיא מְקַבֶּלֶת אוֹר מִסֵּיהֲרָא עִילָּאָה, וּלְשִׁמְשָׁא עִילָּאָה לֹא זָכָה לְהַשִּׂיג רַק מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם.
7“… and you shall bring an omer [a measurement, tenth of an ephah] of the first fruits of your harvest to the Cohen.” (Vayikra, 23:10)It is said in the writings of the Ari’zal (R. Yitschak Luria, 1534–1572) that “omer” is the numerical equivalent of yakar, meaning precious (both equal 310). This is because on the first night of Passover such a great and precious light is opened up for Israel. All of God’s goodness is open before them, and then afterwards, it is closed. Therefore, on the second night of Passover, a great cry remains in the heart of all of Israel, and they cry out to God, “how precious [yakar] are Your kindnesses, E-lohim!” wanting God to return to them the illumination of His sefira. On this, King Shlomo said in his prophecy (Mishlei, 8:17), “I love those that love Me,” meaning that for them I will open up the illumination of my countenance, and this corresponds to Passover, a time when the love of God opens up for Israel. Furthermore (as the verse in Mishlei continues), “those who rise early will find Me,” meaning that after they strive and wake up early to receive God’s goodness, then He will fix a complete and uninterrupted illumination in their hearts. This happens (50 days later) on the festival of Shevuot.We find the Hebrew word for “they will find Me” is written in this verse with an extra letter nun (yimtza’uNaNi). The letter nun is numerically equivalent to 50, and represents the nun sha’arei bina, the fifty gates of understanding in the Torah. Then on Shevuot47), each day representing one of the fifty gates. the ability to be drawn after God’s will is instilled in all of us. We do this by fulfilling the mitzvah of counting the days of the Omer between Passover and Shevuot. This is why the Omer is an offering of barley (seorah), as if to say be scrupulous in following God’s will and not deviating from it even a hair’s breadth (sea’rah). Through this one merits Binah–Understanding and being instilled with the illumination of God.On Passover they only received a temporary illumination, which was then immediately concealed. They saw the preciousness of God’s light but were unable to be drawn after His will. This is why our Sages say, “a maidservant saw more at the splitting of the Red Sea that the prophet Yechezkel.” Namely “a maidservant,” for all of Israel were like maidservants in the servitude of God, and were unable to fulfill their personal desire in His desire. Then on Shevuot, with the giving of the Torah, God fixed Binah the hearts of all men that they could understand God’s will in the depths of their souls. This manifestation of Binah is called “the moon.” The moon intimates the understanding of the heart, whereas the sun intimates Chochma, wisdom that is clear to all. Chochma is the 613 mitzvot, so that a man uses his wisdom to know the proper course of action by means of the principles of the mitzvot. With these principles he knows what is permitted and what is forbidden. The moon, however, teaches of the understanding in the heart with which a man may sanctify himself even in (delineate himself from) that which is permitted to him.* This means that he has a deep and instinctive feeling for where he needs to draw his boundaries, knowing how to recognize the boundaries of God’s will, and any further is not God’s will. Man needs this kind of understanding in all circumstances.This is why it says in the Midrash (Bereshit Rabba, 6:5), “The nations of the world measure the year by the sun, and Israel measures the year by the moon.” This is because the sun is the Chochma which is in man’s power of comprehension, but the moon teaches of life that is above the intellect. We see this in the very word for moon, yareyach, which is similar to reyach, smell, for Israel can “smell” the roots of everything in the lives of the world to come. This is even so with the moon exists, as it were, under the sun, as we find in the holy Zohar (Bereshit, 237b), “which of them is greater? Certainly the moon is above, and the sun of the nations of the world is under this moon, and this sun receives its light from the supernal moon, and illuminates. See the difference between them and Israel. Israel holds on to the moon and evolves (receives a concatenation of light) from the supernal sun. It is thus unified in the place of the illumination of the supernal sun, holding on to it. This is as it is written, ‘you who cleave to Hashem your God are all alive today.’” The sun receives its light from the supernal moon, and the only one who could ever merit the direct illumination of the supernal sun was Moshe Rabeynu.
חוּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת. עִנְיַן סְפִירָה הִיא בְּיַעַן כִּי זֶה הַזְּמַן מִפֶּסַח עַד שָׁבוּעוֹת צָרִיךְ שְׁמִירָה כְּמוֹ שֶׁכָּתוּב "שְׁבֻעוֹת חֻקּוֹת קָצִיר יִשְׁמָר לָנוּ" (ירמיה ה',כ"ד), וְאִיתָא בַּגְּמָ' (ויקרא רבה פרשה כ"ח,ג') "יִשְׁמוֹר לָנוּ מֵרוּחוֹת רָעוֹת וּמִטְּלָלִים רָעִים", כִּי זְמַן הַהוּא צָרִיךְ שְׁמִירָה מֵרוּחוֹת רָעוֹת וּמִטְּלָלִים רָעִים, לָכֵן צִוָּה לָנוּ הַש"י לִסְפּוֹר וּלְצַפּוֹת מִיּוֹם לְיוֹם עַל זְמַן מַתַּן תּוֹרָתֵינוּ וְנִהְיֶה שׁוֹמְרֵי מִצְוָה, "וְשׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע" וְעַל יְדֵי זֶה אָנוּ זוֹכִין לְהִנָּצֵל.
8“And you shall count from the day after the Sabbath [first day of Passover] from the day you brought the omer of the wave offering ….” (Vayikra, 23:15)We count the Omer because the seven weeks between Passover and Shevuot require a special vigilance, as it is written (Yirmiya, 5:24), “in the weeks [shevuot] the laws of the harvest are guarded for us.” It is written in the Midrash (Vayikra Rabba, 28:3), “then He will guard us from evil winds and evil dews,” for this time of the year needs special protection from the forces of nature and evil spirits. Therefore God commanded us at this time to count, and each day to anticipate eagerly the moment of the giving of our Torah. In this time we are especially enjoined to guard the mitzvot, for those who adhere to the mitzvot will not know misfortune, and through them we merit salvation.
טחַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַה' וְכוּ' וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם וְכוּ'. הַסּוּכָּה וְהָאַרְבָּעָה מִינִים הֵם נֶגֶד עֲשָׂרָה עוֹמָקִים שֶׁבְּסֵפֶר יְצִירָה [פרק א' מ"ה] עוֹמֶק שִׁשָּׁה קְצָווֹת [הוּא נֶגֶד הַדְּפָנוֹת מֵהַסּוּכָּה וְהַסְּכָךְ. תַּשְׁלוּם.] וְעוֹמֶק טוֹב וְהִפּוּכוֹ, וְעוֹמֶק רֵאשִׁית, וְעוֹמֶק אַחֲרִית. "פְּרִי עֵץ הָדָר" הוּא נֶגֶד עוֹמֶק טוֹב לְפִי שֶׁיֵּשׁ בּוֹ טַעַם וְרֵיחַ הַיְינוּ טוֹבָה קַיֶּימֶת לָעוֹלָם הַבָּא וְאוֹכֵל פֵּירוֹת בָּעוֹלָם הַזֶּה. "כַּפּוֹת תְּמָרִים" הוּא נֶגֶד עוֹמֶק אַחֲרִית כִּדְאִיתָא בַּגְּמָרָא (תענית כ"ט:) "לָתֵת לָכֶם אַחֲרִית וְתִקְוָה" אֵלּוּ דְּקָלִים, וְגַם כִּי תְּמָרִים הוּא מִין הָאַחֲרוֹן שֶׁבְּשִׁבְעַת הַמִּינִים וְרוֹמֵז עַל אַחֲרִית וְתִקְוָה. "עֲנַף עֵץ עָבוֹת" הוּא נֶגֶד עוֹמֶק רֵאשִׁית, לְפִי שֶׁיֵּשׁ בּוֹ רֵיחַ הַיְינוּ שֶׁהָאָדָם מֵרִיחַ לְעָמְקוֹ וִיסוֹדוֹ עַל מַה נִּבְרָא בָּעוֹלָם. "עַרְבֵי נָחַל" הוּא נֶגֶד עוֹמֶק רָע כִּי אֵין בָּהּ לֹא טַעַם וְלֹא רֵיחַ וְהָעִנְיָן בָּזֶה כִּדְאִיתָא בַּגְּמָרָא "כָּל הַמּוֹסֵר נַפְשׁוֹ לָמוּת עַל דִּבְרֵי תוֹרָה אֵין אוֹמְרִים דְּבַר הֲלָכָה מִשְּׁמוֹ" (בבא קמא דף ס"א.), וְנִרְאֶה שֶׁמִּזֶּה הַמַּעֲשֶׂה לֹא יַגִּיעַ לְהָאָדָם שׁוּם הֲנָאָה לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא, אַךְ בְּהָאֲגוּדָּה מֵהַצּוֹרֶךְ גַּם עֲרָבָה לְהִמָּצֵא כִּי אֲגוּדָּה רוֹמֵז עַל שְׁלֵימוּת הָאָדָם וּבִשְׁלֵימוּת הָאָדָם צָרִיךְ לְהִמָּצֵא גַּם הַכֹּחַ הַזֶּה שֶׁיּוּכַל לִמְסוֹר נַפְשׁוֹ לָמוּת אַף שֶׁלֹּא יַגִּיעַ לוֹ הֲנָאָה אַף לָעוֹלָם הַבָּא, וּבְאִם יִמָּצֵא בָּאָדָם זֶה הַכֹּחַ אָז יַשִּׂיג גַּם שְׁאָר הָעוֹמָקִים בִּשְׁלֵימוּת, וְעַל יְדֵי זֶה יִקָּרֵא עוֹמֶק לְפִי שֶׁגַּם בְּהָרַע יִמָּצֵא טוֹב וְהִיא שֶׁלֶּעָתִיד יַחֲזוֹר הַש"י לְכָל מִי שֶׁהִפְסִיד בִּמְסִירוּת נַפְשׁוֹ עַל דִּבְרֵי תוֹרָה.
9“… on the festival of Succot seven days unto Hashem … And on the first day you shall take fruits of the citron tree, palm branches, boughs of thick trees [myrtle], and willows of the stream, and you shall rejoice ….” (Vayikra, 23:34–39)The succa and the four species correspond to the “ten depths” mentioned in the Sefer Yetsira (the Book of Creation, the most ancient of all kabbalistic texts, attributed to Avraham Avinu). They are the depth of the “six directions”48 the depth of good and its opposite, the depth of the beginning, and the depth of the end. The pri eyts hadar, the fruit of the citron tree, corresponds to the “depth of good,” since the citron has both taste and smell,49 meaning the good that endures in the world to come, of which we may eat in this world. Palm branches correspond to the “depth of the end,” as it is written in the Gemara (Ta’anit, 29b), “to give you hope for the end [Yirmiya, 29:11] Rav Yehuda son of Rav Shmuel son of Shilat said in the name of Rav, ‘this means palm branches.’”50 Another reason is because date palms are the last mentioned in the enumeration of the seven species of the land of Israel,51 8:8, where honey means dates. and this hints at the end and hope. Branches of a thick tree (myrtle) correspond to the “depth of the beginning,” because they have a scent, meaning a man may sense this scent to the very depths the foundations on which the world was created. Willows of the stream correspond to the “depth of evil,” as they have no taste or smell. Concerning this it says in the Gemara (Baba Batra, 61a), “anyone who gives his life to die for words of Torah, do not quote the Law in his name.”52 It seems that this deed will not bring him any benefit in this world or the world to come. Still, we are told to bind the willow together with the other species, hinting at man’s completion. In order for man to be complete he must find this power, that he could surrender himself to death all the while knowing that this will give him no benefit whatsoever in the world to come. If man succeeds in finding this power, then he will understand all the other depths in their completeness. Therefore it is called “a depth,” for even in the evil he will find good, and in the future God will return to him all that he lost in delivering his life over for the study of the Torah.
יוְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת. הִנֵּה יִשְׂרָאֵל נִקְרָאִים חַלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי מְקַיְּמִים כְּבוֹד הַש"י בָּעוֹלָם הַזֶּה כַּלֶּחֶם הַמְקַיֵּם כֹּחַ הָאָדָם, וְעַל יְדֵי זֶה יִתֵּן לָהֶם הַשֵּׁם יִתְבָּרַךְ קִיּוּם בִּשְׁתֵּי עוֹלָמוֹת, כִּי בָּאָדָם כְּתִיב (בראשית ב',ז') "וַיִּיצֶר" בִּשְׁנֵי יוּדִי"ן וְהוּא שֶׁיֵּשׁ לוֹ קִיּוּם, בִּשְׁנֵי עוֹלָמוֹת, וְזֶה רוֹמְזִין הַשְּׁנֵי עֶשְׂרֹנִים.
10“And you shall take fine flour, and you shall bake twelve loaves of bread [challot], two tenths of an ephah in each one.” (Vayikra, 24:5)Israel is called the challah (bread) of the Holy One, blessed be He, for they sustain the glory of God in this world the way bread sustains the strength of man. For this, God sustains them in two worlds, as it says with the creation of man (Bereshit, 2:7), “and He formed,” “vaYYatser,” with two yuds, hinting at endurance in two worlds. This is also hinted at in the “two-tenths of an ephah in each one.”
יאבְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ. הַטַּעַם שֶׁנִּכְתַּב עַל בְּיוֹם הַשַּׁבָּת הָרִאשׁוֹן קַדְמָא וְאַזְלָא וְעַל בְּיוֹם הַשַּׁבָּת הַשֵּׁנִי מוּנָּח רְבִיעִי, כִּי לֶחֶם הַפָּנִים מוֹרֶה עַל אַהֲבַת הַשֵּׁם יִתְבָּרַךְ לְיִשְׂרָאֵל כְּמַאֲמַר הַגְּמָרָא (חגיגה כ"ו:) "רְאוּ חִבַּתְכֶם לִפְנֵי הַמָּקוֹם", וּמִזֶּה נִצְמַח גֹּדֶל תַּקּוּפוּת לְיִשְׂרָאֵל, וְעַל יְדֵי זֶה צִוָּה הַשֵּׁם יִתְבָּרַךְ לְהַקְרִיב עִם הַלֶּחֶם שְׁנֵי כְּבָשִׂים, כִּי שַׁבָּת הוּא הַפְּנִימִיּוּת לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה כְּמַאֲמַר הַגְּמָרָא (פסחים ק"ו.) "מֵאַרְבַּע וְעַד שַׁבָּת, קַמָּא שַׁבְּתָא, מִשַּׁבָּת וְעַד ג' בָּתַר שַׁבְּתָא". וְעַל יְדֵי זֶה צִוָּה הַשֵּׁם יִתְבָּרַךְ לְהַקְרִיב שְׁנֵי כְּבָשִׂים הַיְנוּ לָתֵת הוֹדָאָה עַל הֶעָבָר וְלִצְעֹק עַל לְהַבָּא, וּמֵהַלֶּחֶם יָבֹא תַּקּוּפוּת לְיִשְׂרָאֵל עַל זְמַן הֶעָבָר, שֶׁבֶּטַח יִגְמֹר הַש"י בַּעֲדָם לְטוֹב, וְעַל יְדֵי זֶה נִכְתַּב הַטַּעַם עַל בְּיוֹם הַשַּׁבָּת הָרִאשׁוֹן קַדְמָא וְאַזְלָא, הַיְנוּ מַה שֶּׁקָּדַם וְאָזַל וְהַש"י יַעֲזֹר שֶׁיִּהְיֶה לְטוֹב, וְעַל בְּיוֹם הַשַּׁבָּת הַשֵּׁנִי כְּתִיב מוּנָּח רְבִיעִי, הַיְנוּ שֶׁעַל כָּל זֶה צָרִיךְ הָאָדָם לִצְעֹק עַל לְהַבָּא וּלְהָנִיחַ וּלְיַשֵּׁב דַּעְתּוֹ עַד מָקוֹם שֶׁכֹּחוֹ מַגִּיעַ שֶׁלֹּא יִטֶּה מֵרְצוֹן הַשֵּׁם יִתְבָּרַךְ, וּבְאִם הָאָדָם יְקַבֵּל עָלָיו עַל לְהַבָּא שֶׁמְּחַשֵּׁב כָּל דְּבָרָיו עַד מְקוֹם שֶׁיָּדוֹ מַגַּעַת מִבְּלִי לְהַטּוֹת מֵרְצוֹן הַש"י, אָז הַש"י יַעַזְרוֹ עַל הֶעָבָר שֶׁלֹּא עָשָׂה שׁוּם דָּבָר רַק בִּרְצוֹן הַש"י.
11“On the day of Shabbat, on the day of Shabbat [meaning every Shabbat] you shall arrange them before Hashem ….” (Vayikra, 24:8)Why is the cantillation marking on the first “on the day of Shabbat” kadma ve’azlah, and on the second “on the day of Shabbat” is munach revi’i? The Lechem haPanim, the twelve loaves placed before God in the Temple, intimate God’s love for Israel. This is as we find in the Gemara (Chagiga, 26b), “see the great love the Omnipresent has for you when you are before Him [for when the old breads were removed after six days before the coming Shabbat, they were as fresh as when they were first placed].” From this great tekufut (strength)53 or azut d’Kedusha, meaning holy brazenness; see note 61, Sefer Shemot. wells up in Israel, and for this reason God commanded that two lambs be offered with the bread. Shabbat is the internal quality of the six days of the week. This is explained in the Gemara (Pesachim, 106a), “from the fourth day until Shabbat is called before Shabbat, and from Shabbat until the third day is called after Shabbat [the internal quality of the weekdays comes out of Shabbat].” Therefore God commanded us to offer two lambs, meaning to give thanks for the past, and to cry out for the future. From the loaves, tekifut will come to Israel over the past, for surely God will complete them for the good. This is why the cantillation marking on the first “on the day of Shabbat” is kadma ve’azlah. That is to say that even with the failures of the past (over which we have lost hope), God will help and make it for the good. (kadam means “came before,” and azal means “used up or failed”). The cantillation marking on the second “on the day of Shabbat” is munach revi’i. Munach means to put. That is to say man has to cry out for the future, gaining composure and putting his mind to all of this as far as is humanly possible in order to not deviate from God’s will. If a man accepts that from now on he will do all that is humanly possible to not deviate God’s will, then God will help him with the past. In this way he will see that everything he did was according to God’s will.
יבוַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְכוּ' וַיִּקֹּב בֶּן הָאִשָּׁה וְכוּ'. מַאֲמַר זוה"ק (ויקרא ק"ו.) נָקוּב מַה דַּהֲוָה סָתוּם כְּמָה דְאַתְּ אָמַר "וַיִּקֹּב חוֹר בְּדַלְתּוֹ". כִּי רָצָה לִפְתֹּחַ הָעֹמֶק הַצָּפוּן לֶעָתִיד, כִּי הַשֵּׁם יִתְבָּרַךְ יְצָרֵף יִשְׂרָאֵל שֶׁלֹּא הָיָה בָּהֶם שׁוּם חֵטְא, וּמִמֵּילָא גַּם הוּא יִשְׂרָאֵל גָּמוּר כְּמַאֲמַר הַגְּמָרָא (יבמות כ"ג.) נָכְרִי וְעֶבֶד הַבָּא עַל בַּת יִשְׂרָאֵל הַוָּלָד כָּשֵׁר לָבֹא בְּיִשְׂרָאֵל רַק שֶׁמִּקְרֵי פָּסוּל, וְהוּא רָצָה לִפְתֹּחַ שֶׁלֶּעָתִיד יְצָרֵף הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִשָּׁאֵר מֵחֶטְאֵי יִשְׂרָאֵל שׁוּם רֹשֶׁם וְהוּא כְּכָל יִשְׂרָאֵל, וּכְמַאֲמַר הַזוה"ק (ויקרא כ"ו.) נָטַל ה' דְּבִשְׁמָא קַדִּישָׁא וְלָיֵט בָּהּ בְּגִין לְאַגָּנָה עַל אִמֵּיהּ, כִּי ה' אַחֲרוֹנָה רוֹמֵז עַל עֲשִׂיָּה וְהוּא שֶׁהַש"י חָפֵץ שֶׁהָאָדָם יְקַיֵּם מִצְוֹתָיו, וְהוּא רָצָה לִפְתֹּחַ, כִּי הַש"י יָכוֹל לְהוֹשִׁיעַ אַף בְּלֹא פְּעוּלּוֹת הָאָדָם, וְגַם מַאֲמַר הַגְּמָ' (מדרש תנחומא אמור כ"ג) מִפָּרָשָׁה שֶׁל מַעְלָה יָצָא, וְכִי דַּרְכּוֹ שֶׁל מֶלֶךְ לֶאֱכֹל פַּת צוֹנֶנֶת, הַיְנוּ כִּי בָּעוֹלָם הַזֶּה כָּל הַהַשְׁפָּעוֹת שֶׁהָאָדָם מְקַבֵּל מֵהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא מְקַבֵּל בַּזְמַן דֶּרֶךְ שַׁבָּת וּבָעוֹלָם דֶּרֶךְ מְקוֹם הַמִּקְדָּשׁ וּבַנֶּפֶשׁ דֶּרֶךְ הָאָבוֹת וּכְלַל יִשְׂרָאֵל, וְהוּא אָמַר כִּי הַש"י יָכוֹל לְהוֹשִׁיעַ בְּכָל מָקוֹם וְכָל זְמַן וּלְכָל נֶפֶשׁ בִּפְנֵי עַצְמוֹ. גַּם מַאֲמַר הַגְּמָ' מִפָּרָשָׁה שֶׁל מַעְלָה יָצָא, בָּא לִיטַּע אָהֳלוֹ בְּמַחֲנֵה דָן, עַל זֶה נִכְתַּב פָּרָשַׁת הַמְקַלֵּל לְהַרְאוֹת עַד הֵיכָן צָרִיךְ הָאָדָם לְהַרְחִיק עַצְמוֹ מִכָּל מִינֵי תַּרְעוֹמוֹת, שֶׁהַמְקַלֵּל לְפִי שֶׁנִּתְרַחֵק מִמַּחֲנֵה יִשְׂרָאֵל וְיָצָא מִבֵּית דִּין שֶׁל מֹשֶׁה מְחֻיָּב וְעָמַד וְגִדֵּף, אַף שֶׁתְּחִלַּת כַּוָּנָתוֹ הָיְתָה לְשֵׁם שָׁמַיִם שֶׁרָצָה שֶׁיִּהְיֶה נָטוּעַ בְּמַחֲנֵה יִשְׂרָאֵל, לְפִי שֶׁהָיָה אִישׁ יִשְׂרְאֵלִי מִצַּד אִמּוֹ עַל יְדֵי זֶה הָיָה לוֹ כַּוָּנָה טוֹבָה, רַק הַתַּרְעוֹמוֹת שֶׁהָיָה לוֹ אַחַר שֶׁנִּתְרַחֵק, הָיָה מִצַּד שֶׁהָיָה אִישׁ מִצְרִי, כִּי אִישׁ יִשְׂרָאֵל אַחַר שֶׁלִּבּוֹ דָּבוּק בְּהַש"י וְכַוָּנָתוֹ לְשֵׁם שָׁמַיִם, אַף אִם הַש"י יִדְחֶה אוֹתוֹ מֵאֵיזֶה טוֹבָה, בָּזֶה עַצְמוֹ יִקָּרֵא עוֹבֵד ה' בְּמַה שֶּׁמַּרְחִיק עַצְמוֹ עַל פִּי רְצוֹן הַש"י וְיִזְכֶּה לְטוֹבָה גְּדוֹלָה, כְּגוֹן בַּעַל מוּם מִזֶּרַע אַהֲרֹן, בָּזֶה עַצְמוֹ הָיָה זוֹכֶה לְטוֹבָה גְּדוֹלָה בְּמַה שֶּׁהִרְחִיק עַצְמוֹ מֵהָעֲבוֹדָה, אַךְ מִי שֶׁאֵין שָׁרְשׁוֹ וְגִזְעוֹ מִיִּשְׂרָאֵל בְּאִם יְרֻחַק מִטּוֹבָה אָז לֹא יוּכַל עֲצֹר רוּחוֹ וְיִבְעַט כְּמוֹ דְּאִיתָא בַּגְּמָרָא (עבודה זרה ג'.) כִּי לֶעָתִיד יִתֵּן לָהֶן מִצְוַת סֻכָּה וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹצִיא חַמָּה מִנַּרְתִּיקָהּ וְכָל אֶחָד בּוֹעֵט בְּסֻכָּתוֹ וְיוֹצֵא, וּפָרִיךְ יִשְׂרָאֵל נַמִּי פְּטוּרִין וּמְשַׁנֵּי בִּעוּטָא לָא מְבַעֲטֵי, אַף כִּי כַּוָּנָתָם יִהְיֶה לְקַיֵּם מִצְוַת הַש"י אַךְ בְּאִם יִמְנָעֵם יִבְעֲטוּ, וְלָכֵן יִהְיֶה הַבְּחִינָה בְּמִצְוַת סֻכָּה, כִּי מִצְוַת סֻכָּה הוּא צֵא מִדִּירַת קֶבַע וְשֵׁב בְּדִירַת עֲרַאי הַיְנוּ שֶׁיִּמָּשֵׁךְ הָאָדָם אַחַר רְצוֹן הַש"י כְּפִי רְצוֹנוֹ יִתְבָּרַךְ וְלֹא יִתְרַעֵם בְּאִם הַקָּדוֹשׁ בָּרוּךְ הוּא יִמְנְעוֹ אַף מִלַּעֲשׂוֹת מִצְוֹתָיו, שֶׁמֵּאַחַר שֶׁזֶּה רְצוֹן הַש"י יְקַיֵּם גַּם עַתָּה מִצְוֹתָיו בְּמַה שֶּׁפֵּרֵשׁ עַצְמוֹ, וּמִי שֶׁמְּבַעֵט כַּאֲשֶׁר יִמָּנַע מִן הַמִּצְוָה, מוּכָח שֶׁגַּם קֹדֶם כְּשֶׁרָצָה לְקַיֵּם מִצְוַת ה' גַּם אָז לֹא הָיְתָה כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם, וְזֶה צִוָּה הַש"י כָּאן "הוֹצֵא אֶת הַמְקַלֵּל" הַיְנוּ הֲגַם שֶׁרְצוֹנוֹ לִקְבֹּעַ אָהֳלוֹ בְּמַחֲנֵה יִשְׂרָאֵל גַּם אָז לֹא הָיְתָה כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם. וְנִסְמַךְ לָזֶה פָּרָשַׁת מַכֵּה נֶפֶשׁ אָדָם וּמַכֵּה בְּהֵמָה, כִּי כֵן דֶּרֶךְ הַש"י אַחֲרֵי שֶׁצִּוָּה לִרְגֹּם אֶת הַמְקַלֵּל שֶׁהָיָה נִרְאֶה כְּמִדּוֹת הַדִּין וְגַם בִּזְיוֹנוֹ שֶׁהָיָה לוֹ, אַחַר זֶה צִוָּה לְהִזָּהֵר בִּכְבוֹד הַבְּרִיּוֹת אַף בִּכְבוֹד בָּשָׂר וָדָם כַּאֲשֶׁר נֶאֱמַר הָאַזְהָרָה אַף עַל נֶפֶשׁ בְּהֵמָה, וְלָזֶה נֶאֱמַר "וְאִישׁ כִּי יִתֵּן מוּם בַּעֲמִיתוֹ כֵּן יִנָּתֶן בּוֹ" הַיְנוּ "מִשְׁפָּט אֶחָד יִהְיֶה לָכֶם" אַף מִי שֶׁהָיָה לוֹ תַּרְעוֹמוֹת שֶׁל שֶׁקֶר אַף עַל אָדָם, "כֵּן יִנָּתֶן בּוֹ", הַיְנוּ שֶׁיִּתְרָאֶה לָעַיִן כִּי הוּא בְּעַצְמוֹ יֵשׁ לוֹ זֶה הַמּוּם. וְעי"ז נִסְמַךְ לְפָרָשַׁת סֻכָּה פָּרָשַׁת מְנוֹרָה הַיְנוּ שֶׁהַש"י יָאִיר עֵינֵי הָאָדָם וְיִרְאֶה כִּי הַש"י הוּא הַמַּנְהִיג, גַּם פָּרָשַׁת לֶחֶם הַפָּנִים שֶׁרוֹמֵז עַל אַהֲבַת הַש"י לְיִשְׂרָאֵל הַיְנוּ (חגיגה כ"ו:) "רְאוּ חִבַּתְכֶם" שֶׁכָּל מַה שֶּׁהַש"י עוֹשֶׂה הוּא רַק לְטוֹבַת יִשְׂרָאֵל, אַךְ מִי שֶׁאֵין שָׁרְשׁוֹ וְגִזְעוֹ מִיִּשְׂרָאֵל מֻכְרָח לְהוֹצִיא תַּרְעוֹמוֹת עַל הַשֵּׁם יִתְבָּרַךְ וְלֹא יוּכַל לַעֲצֹר רוּחוֹ רַק לְהוֹצִיאוֹ עַל שְׂפָתוֹ, כְּמוֹ שֶׁמְּבֹאָר בְּפָרָשַׁת מְקַלֵּל וּבְיִשְׂרָאֵל לֹא נִמְצָא שׁוּם תַּרְעוֹמוֹת כִּי יוֹדְעִים שֶׁהַכֹּל לְטוֹבָתָם.
12“And the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and this son of the Israelite woman and a man of Israel fought together in the camp. And the Israelite woman’s son blasphemed Hashem’s name ….” (Vayikra, 24:10)A passage in the holy Zohar reads (Vayikra, 106a), “boring a hole in something that was closed,54 means both to bore or pierce and to blaspheme. as one would say, ‘and he bore a hole in his door.’” This is because he wanted to open up the depth that is hidden in the future, where God will refine all of Israel to the point that they will be clean of all sin. Then he would be a full member of Israel. This is as the Gemara writes (Yevamot, 23a), “If a goy or a slave who has intercourse with a Jewish woman, the child is fit to enter Israel and he is not a bastard, but he is called ‘a tainted Israelite.’” As he felt incomplete, or “tainted,” he wanted to open a force where in the future the Holy One, blessed be He, would make such birurim (refinements) where there would not even remain a residue of sin among the sinners of Israel. This is as the holy Zohar says (Vayikra, 106a), “He took the final Hei in God’s holy name and cursed him, in order to defend his mother.” This is because the final Hei hints at the world of Asiyah, the world of action. Though God desires that we fulfill His mitzvot with our actions, still He wanted to create an opening whereby He would bring about salvation even without the actions of man.This is as it is said in the Midrash (Tanchuma, Emor, 23; see Rashi on this passage), “This incident was a reaction to the previous section [in Ch. 24, on the twelve loaves in the Tabernacle]. The king usually eats warm bread. Would he eat cold bread?”55 In this world, all the divine effusion that man receives from the Holy One, blessed be He, is received in time through Shabbat, in place through the Mikdash, and in person through the Patriarchs and the community of Israel. However, he asserted that God could bring about salvation at any time, at any place, and for any individual, by themselves.Also the Gemara writes (quoted in Rashi on this passage), “He was responding to a previous incident (where the court had judged him guilty). He went to pitch his tent in the encampment of Dan.”56 The passage about the one who cursed is included in the Torah in order to show us just how much one needs to hold back from bearing all kinds of grudges against God. Since the one who cursed distanced himself from the encampment of the Israelites, he left Moshe’s court with a guilty verdict and stood and blasphemed. His intentions were good in that he wanted to live in the encampment of the Israelites, being an Israelite from his mother’s side. But from his Egyptian heritige, he voiced all of his grudges. A man of Israel’s heart cleaves to God and his intentions are for the sake of Heaven even if God denies him some benefit. Even if God denies him something good and pushes him away, in this too he is fulfilling God’s will and is called an eved Hashem, a servant of God, and for this he merits great reward. We find an example with a descendant of Aharon haCohen who is unfit for service in the Holy Temple because of some physical defect. In the very act of being pushed away from the holy service he merits great reward. However, one who is not of the root and branch of Israel, if he is distanced from some benefit, then he cannot contain himself and lashes out in scorn.This is as we find in the Gemara (Avodah Zara, 3a), “in the future God will offer the nations the mitzvah of succa. Then he will take the sun out of its sheath, and make it unbearably hot, so they will not be able to sit in the succa. Upon leaving, they will kick their succot. It is asked, ‘are not Israelites also exempt from the mitzvah of succa if the weather makes it unpleasant?’ Yes, but they would not kick it upon leaving.” With the nations, even if their intention is to fulfill the commandment of God, if they are prevented from it, they will lash out in scorn (literally, kick).Therefore the great test of serving God will be with the commandment of succa, for this commandment enjoins us to leave a permanent dwelling and reside in a temporary dwelling. This requires being drawn to any place God’s will wants us to go, and not to complain even if God prevents us from performing His mitzvot. For since this is God’s will, in not doing the commandment one is now also fulfilling His will. If one who lashes out in scorn when he is prevented from the mitzvah, then this proves that when he was doing the mitzvah, his intentions were not for the sake of Heaven. This is why God commanded, “go and take out the one who cursed,” for when he wanted to pitch his tent in the camp of the Israelites, his intentions here were also not for the sake of Heaven.This section is juxtaposed with the section that follows immediately, “He that kills a man shall surely be put to death. He that kills an animal shall pay etc.,” It is the way of God that after He meets out what appears to be stern judgment and sentenced the one who cursed to death by stoning, notwithstanding all the shame he suffered, He warns us to honor human dignity, including the honor our fellow’s flesh and blood as evinced by warning us not to cause blemish to an animal. For this reason it is said (Vayikra, 24:19), “and if a man cause a blemish in his neighbor, thus shall it be done to him [paying restitution].” This is to say that there shall be one system of justice. There is justice for the one who has false greivences against God and for all of mankind. “Thus shall it be done back to him” (Vayikra, 24:20) is saying that it will be clear that the accuser himself bears the blemish he claims to be in the accused.57For this reason the section discussing the succa is juxtaposed with the section discussing the menorah. (Like the light of the menorah in the Temple,) God illuminates the eyes of man, and shows him that God is in charge. So too with the section discussing the twelve loaves, which hints at Gods love for Israel, saying (Chagiga, 26b), “see the great love He has for you! All that God does is only for the good of Israel.” Yet when one who is not of the root and branch of Israel finds it necessary to voice his greivences against God, not able to contain himself and spitting it forth from his lips, the result is as we have explained above with the one who cursed. (Namely that if he is rejected from doing something good or beneficial, he lashes out, unlike Israel, who accept their rejection as a service and fulfillment of God’s will). No such greivences come from Israel, for they know that everything is for their good.
יגבְּהַסִּדְרָה הַזֹּאת יֵשׁ חָמֵשׁ פָּרָשִׁיּוֹת עַד פָּרָשׁוֹת הַמּוֹעֲדוֹת, וְהֵם נֶגֶד חֲמִשָּׁה מִינֵי תַּרְעוֹמוֹת שֶׁיּוּכַל לְהִמָּצֵא בְּלֵב הָאָדָם עַל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הַפָּרָשָׁה הָרִאשׁוֹנָה הוּא מִנַּפְשׁוֹת מֵת, הוּא נֶגֶד תַּרְעוֹמוֹת שֶׁיֵּשׁ בְּלֵב הָאָדָם עַל הַמִּיתָה וְהַהֶעְדֵּר הַמָּצוּי בָּעוֹלָם, וּפָרָשָׁה הַשֵּׁנִית הִיא מִבַּעַל מוּם שֶׁיּוּכַל לְהִמָּצֵא בְּלִבּוֹ תַּרְעוֹמוֹת עַל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַר אֲשֶׁר הִתְנַטַּע בְּגֶזַע אַהֲרֹן וְהָיָה רָאוּי לְהַקְרִיב לַה' וְלַעֲבֹד אוֹתוֹ, לָמָּה בָּרָא בּוֹ מוּם שֶׁיִּמְנַע אוֹתוֹ מִזֶּה הַקְּדֻשָּׁה, כִּי קְדֻשַּׁת כֹּהֵן הָעוֹבֵד אֵין לְשַׁעֵר, כְּמוֹ שֶׁנִּרְאֶה שֶׁצִּוָּה לָנוּ הַש"י אֲכִילַת מַצּוֹת כַּמָּה קְדֻשָּׁה יֵשׁ בָּזֶה הָאֲכִילָה, וְכָל שֶׁכֵּן אֲכִילַת קָדְשֵׁי שָׁמַיִם, כְּמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא (פסחים נ"ז.) שֶׁצָּוְחָה הָעֲזָרָה "יִכָּנֵס וִימַלֵּא כְּרֵסוֹ מִקָּדְשֵׁי שָׁמַיִם", נִרְאֶה מִזֶּה אֵיךְ יָקָר הוּא בְּעֵינֵי ה' אֲכִילַת קָדָשִׁים, וְכָל שֶׁכֵּן הַכֹּהֵן הָעוֹבֵד כַּמָּה קְדֻשָּׁה יִמָּצֵא בּוֹ בַּעֲבוֹדָתוֹ לַה', וְלָזֶה כַּאֲשֶׁר יִמָּצֵא מוּם בְּכֹהֵן יוּכַל לְהִמָּצֵא בּוֹ תַּרְעוֹמוֹת, כִּי אַחֲרֵי גַּם אֲכִילַת קָדָשִׁים הֻתְּרָה לוֹ, אַךְ מֵעֲבוֹדַת הַש"י הוּא מְרֻחָק. וּפָרָשָׁה הַשְּׁלִישִׁית הִיא מִכֹּהֵן שֶׁנִּטְמָא, כִּי בֶּטַח הַכֹּהֵן שֶׁהָיָה מוּכָן לַעֲבֹד אֶת ה' הָיָה מְשַׁמֵּר עַצְמוֹ קֹדֶם לָכֵן וְזִכֵּךְ אֶת לִבּוֹ כְּפִי יְכָלְתּוֹ שֶׁלֹּא יֶאֱרַע לוֹ שׁוּם תַּקָּלָה אַף בְּמַחְשַׁבְתּוֹ, וְכָל שֶׁכֵּן מִטֻּמְאַת הַגּוּף, וְאַחַר כָּךְ אֵרַע לוֹ דָּבָר שֶׁיְּרֻחַק עַל יָדָהּ מֵעֲבוֹדַת הַש"י וּמֵאֲכִילַת קָדָשִׁים וְגָדְלָה צַעֲקָתוֹ מַדּוּעַ לֹא עָזַר לוֹ הַש"י שֶׁלֹּא יִהְיֶה מְרֻחָק מֵעֲבוֹדָתוֹ. וּפָרָשָׁה הָרְבִיעִית הוּא מִמּוּמֵי קָרְבָּן שֶׁיֵּשׁ צְעָקָה בְּלֵב בְּעָלָיו מַדּוּעַ יַנְחִיל לוֹ הַש"י טוֹב וּרְכוּשׁ כָּזֶה שֶׁלֹּא יוּכַל לְהַקְרִיבוֹ אֵלָיו. וּפָרָשָׁה הַחֲמִישִׁית הוּא מִזֶּבַח תּוֹדָה שֶׁנֶּאֱמַר בָּהּ "בַּיּוֹם הַהוּא יֵאָכֵל", הַיְנוּ שֶׁהָאָדָם מְחֻיָּב לָתֵת הוֹדָאָה עַל לְשֶׁעָבַר וְלִצְעֹק עַל לְהַבָּא שֶׁלֹּא יִבְטַח עַל יוֹם מָחָר רַק שֶׁיִּהְיֶה תָּמִיד בִּתְפִלָּה וּבְיִרְאָה, וְעַל יְדֵי זֶה נֶאֱסַר לְהוֹתִיר מִמֶּנּוּ לְיוֹם שֵׁנִי וְיִמָּצֵא צְעָקָה בְּלִבְבוֹת בְּנֵי הָאָדָם, מַדּוּעַ לֹא יִתֵּן לָהֶם הַש"י מִבְטַח עֹז שֶׁיּוּכְלוּ לַעֲשׂוֹת כָּל דִּבְרֵיהֶם בְּבִטָּחוֹן שֶׁהַש"י יַעְזְרֵם, וְעַל זֶה אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהלים צ"ב) "מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת" הַיְנוּ (תמיד ל"ג:) לֶעָתִיד לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת "טוֹב לְהֹדוֹת לַה'", הַיְנוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹרֶה בִּינָה לְיִשְׂרָאֵל וִיבִינֵם כִּי כָל הַדְּבָרִים לֹא הָיוּ רַק לְמַעַן יוּטַב לָאָדָם, וְעַל זֶה נֶאֱמַר "וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן" כִּי בִּמְקוֹם שֶׁהַש"י יִנְהַג לְמַעְלָה מִשֵּׂכֶל הָאָדָם אָז יִקָּרֵא עֶלְיוֹן. וְנֶגֶד הַחֲמִשָּׁה פָּרָשִׁיּוֹת נָתַן לָהֶם לְיִשְׂרָאֵל חֲמִשָּׁה פָּרָשׁוֹת מוֹעֲדוֹת וְהֵם תַּקּוּפוּת לָאָדָם וְהַרְחָבוֹת דַּעְתּוֹ לְבַל יִמָּצֵא בּוֹ שׁוּם תַּרְעוֹמוֹת. וְנִיתַּן לָהֶם נֶגֶד פָּרָשָׁה רִאשׁוֹנָה פָּרָשַׁת פֶּסַח, כִּי פֶּסַח הוּא הַתְחָלַת הֶאָרָה שֶׁהַש"י הוּא הַנּוֹתֵן חַיִּים לְיִשְׂרָאֵל. וְשָׁבוּעוֹת הוּא נֶגֶד פָּרָשַׁת בַּעַל מוּם כִּי בְּמַתַּן תּוֹרָה נִתְרַפְּאוּ כָּל בַּעֲלֵי מוּמִין וְשָׁבוּעוֹת יוֹרֶה כִּי הַש"י יְרַפֵּא הַכֹּל שֶׁיִּהְיֶה לְטוֹב. וְרֹאשׁ הַשָּׁנָה הוּא נֶגֶד פָּרָשַׁת טָמֵא, כִּי טָמֵא הוּא עַצְבוּת כַּמְבֹאָר [לעיל ד"ה אמור ב'] וְעַל זֶה הוּא בְּרֹאשׁ הַשָּׁנָה מִצְוַת תְּקִיעוֹת שׁוֹפָר שֶׁלֹּא יָבֹא לָאָדָם שְׁמוּעָה שֶׁיַּגִּיעַ לוֹ מִמֶּנָּה עַצְבוּת. וְיוֹם הַכִּפּוּרִים הוּא נֶגֶד מוּמֵי הַקָּרְבָּן כִּי בְּעֵת שֶׁיִּשְׂרָאֵל עוֹזְבִים כָּל טוֹבוֹת וַהֲנָאוֹת עוֹלָם הַזֶּה כְּדֵי לְקַיֵּם רְצוֹן הַש"י, אָז יָבֹא כֹּחַ וְחִזּוּק לְכָל הַטּוֹבוֹת וְהָרְכוּשׁ שֶׁלָּהֶם. וְנֶגֶד תּוֹדָה הַיְנוּ שֶׁהָאָדָם צָרִיךְ לִהְיוֹת תָּמִיד בְּיִרְאָה, נֶגֶד זֶה נִיתַּן לָהֶם מִצְוַת סֻכָּה הַיְנוּ שֶׁהַש"י יָגֵן עַל הָאָדָם וְיַקִּיף אוֹתוֹ, וְחַג הַסֻּכּוֹת נִקְרָא זְמַן שִׂמְחָתֵנוּ הַיְנוּ שֶׁהַש"י יִתֵּן שִׂמְחָה לְהָאָדָם בְּהַבְטָחָתוֹ שֶׁלֹּא יַעֲזֹב אוֹתוֹ.
13In this week’s Sedra (Parsha) there are five passages preceding the passage about the festivals. This corresponds to the five kinds of grudges a man can bear over the stern attributes of the Holy One, blessed be He. The first passage warns the Cohen against becoming contaminated from a dead body, and this corresponds to the anger one can have in his heart over death and absence.The second passage discusses the physical defects that would render a Cohen unfit to serve in the temple. A Cohen in this state could harbor anger against the severe judgment of the Holy One, blessed be He. Why would God plant him among the root of Aharon where he would have been fit to offer sacrifices to God and serve Him? Why then did He create him with a defect that prevents him from this Kedusha (holiness), for the Kedusha of a Cohen’s service is immeasurable? Just as we see how much Kedusha there is in the mitzvah of eating matsah, how much more so when the Cohen eats of the sacrifices, kodshei shamayim, God’s own food, as it were! As we find in the Gemara (Pesachim, 57a), “[how immeasurably awesome it was] when those in the temple would go in and eat of the kodshei shamayim.” We see just how precious eating the sacrifices was in God’s eyes, and all the more so the Kedusha of the Cohen in his service before God. So even just seeing a Cohen who is rendered unfit to serve can cause one to be angry at God. Even though the blemished Cohen may eat of the sacrifices, he is distanced from the actual service.The third passage is about the Cohen who becomes impure. Since the Cohen guarded and purified himself as much as possible in order to serve God, avoiding even an improper thought, then how much more so would he then guard himself from defiling his body! Then after, when something happened that pushed him away serving God and eating the sacrifices, then overwhelming tears would take him, asking, “why doesn’t God help me so I am not pushed away from the service?”The fourth passage discusses blemishes in the sacrifices themselves, where a great cry wells up among those bringing the sacrifices, asking, “why did God bother to give me goodness and property that I can’t offer?”The fifth passage concerns a thanksgiving offering, of which it is said, “he shall eat it on that day.” This means that a man is required to give thanks over the past and cry out for what is to come, so as not to trust in tomorrow, but rather always stand in prayer and the fear of God. Thus he is not released from this requirement when the future day comes. This brings bitter anguish to the hearts of mankind, asking why God cannot simply be a constant refuge of strength, and let them do everything with complete confidence that God will help them. On this, David haMelech said (Tehilim, 92), “Mizmor Shir, a song of the day of Shabbat,” meaning (Tamid, 33b) “in the future, the day which is eternally Shabbat, over this [as the Tehilim continues,] it is, ‘good to give thanks to Hashem.’” In this way the Holy One, blessed be He, will teach Binah–Understanding to Israel, causing them to understand that all the events of the past were all for the sake of man’s benefit. This is why Tehilim 92 continues, “and to sing to His supernal name,” for the place from which God conducts the world above the level of man’s intellect is called “supernal.”Corresponding to these five passages, God gave Israel the five passages about the yearly festivals. It is from (the spiritual power of the festivals) that man receives tekifut (unbridled strength) and an expansion of consciousness in order not to voice his greivances as mentioned above. God gave them the passage about Passover corresponding to the first passage, for Passover is the beginning of the illumination of life that God gives to Israel. Shevuot corresponds to the passage dealing with a Cohen who is unfit for service, for with the giving of the Torah all those who were sick or lame, deficient in any way, were healed, and Shevuot teaches us that God will heal everything. Rosh Hashanah corresponds to the passage about a Cohen who had become impure, for impurity is really sadness, as has been explained (in the second piece in this week’s Parsha). Therefore on Rosh Hashanah there is the mitzvah of sounding the shofar so as to drown out the sound of anything that may depress him. Yom Kippur corresponds to blemished sacrifices, for at the moment Israel abandons all forms of pleasure and benefit in this world in order to fulfill God’s will, then strength and encouragement will come to all their goodness and property. Corresponding to a thanksgiving offering, which teaches man to have the constant fear of God, they were given the mitzvah of succa, meaning that God will protect man and surround him (just as a succa does even though it is not a permanent structure). The festival of Succot is called “the time of our joy,” meaning that God will give man joy, promising never to abandon him.