Vol 22.03 - Tzav 1 Spanish French Audio Video
|Hebrew Text: Likkutei Levi Yitzchak|
We learned that when Uriel was seen upon the altar in the likeness of a mighty lion that crouches on its prey, the priests and Yisroel saw and were glad, for they knew that their sacrifice was welcome to the Holy King. Another fire, Holy and supernal, came down from Above, which is the angel Uriel, against the lower fire kindled on the Altar. The man would then go trembling before his Master and completely repent.
Come and behold: it is written, "And there came out a fire out from before G-d, and consumed upon the altar the burnt offering..." (Vayikra 9:24). This fire is Uriel, who came down with the appearance of a scorching flame until he rested on the altar to receive the gift. The sacrifice. He looked like a great lion, crouching on the sacrifice.
Likkutei Levi Yitzchak:
Examine the wording. First it says: "a mighty lion that crouches on its prey" and here it says: "like a great lion, crouching on the sacrifice (korban)"
He changes the wording from mighty to great, and from prey to sacrifice. And this is because "lion" refers to Gevura"h (Severity) and its numerical value is Gevura"h ( Gevurah = 216 (215 with the addition of the word itself = 216), Aryeh = 216).
And it is written: "The face of the lion is to the right" which hints to Chesed (kindness). How is this reconciled? It is like the light of Gevurah in a vessel of Chesed. (And like the first paragraph of Shema which is Chesed yet contains the forty-two letter name of G-d, the light of Gevurah The first paragraph of Shema contains forty-two words. And look in the Ramaz Parshat Tzav (page 28a). And this is why he first uses: "mighty" which is Gevurah and here uses: "great (ravreva)" which means great (gadol) which is Chesed. And with "mighty" he uses "prey (taraf- tearing)" for it is understood that taraf is from the side of Gevurah. For the explanation of taraf is that one tears it and it is from the side of Gevurah. And sacrifice (korban) is from the word kiruv (closeness) which is from the side of Chesed, the right side as it states: The right brings close.
1. Concerning the fire on the Wood Pile (Ma’aacha) which was on the Altar in the form of a “crouching lion” (״רבוצה כארי״) the Zohar states (on this week’s Parsha) that:
“This fire is Angel Uriel, who came down with that appearance”.
And the Zohar uses two expressions:
In the beginning he states:
“He had the appearance . . He looked like a mighty lion that crouches on its prey”. (״אתחזי . . כחיזו דחד אריא תקיפא רביע על טרפי׳״:)
And afterwards states:
“He looked like a great lion, crouching on the sacrifice”. (״ואתחזי כארי׳ רברבא רביע על קרבנא״)
My father (in Likkutei Levi Yitzchak) notices the two expressions and states:
1. “First it says: ‘a mighty (תקיפא״) lion" and in the second instance says: "like a great lion (רברבא״).
2. “First it says: ‘crouches on its prey (טרפי־״), and afterwards: “crouching on the sacrifice/korban (קרבנא״)”.
(Note: In other words, He changes the wording from mighty to great, and from prey to sacrifice)
And he explains:
That in the lion of the Supernal Merkavah (Divine Chariot) there are two aspects Chesed and Gevurah. (Kindness and Severity). For lion has the numerical value of “Gevurah" (“גבורה” = 216 (215 with the addition of the word itself = 216); Lion (ארי׳) = 216).
On the other hand, it states: "The face of the lion is to the right" (which hints to Chesed).
And this is the explanation of the different expressions:
In the beginning, it speaks of the aspect of Gevurah, which is in the lion, and therefore states: “mighty lion that crouches on its prey”. “Mighty” (power and strength) – refers to Gevurah. And also “prey” – tearing (״טרפי is from the word טורף) comes from the side of Gevurah.
Afterwards it speaks of the aspect of Chesed of the lion. Therefore it states “a great lion, crouching on the sacrifice”. “״רברבא״ - (“Great”) – depicts Chesed (as it states: “Yours, O L-rd, is the greatness, the power/Gevurah”). And also “Korban” is from the word “close” (“Kiruv”) which comes from Chesed, the right, as the Sages state “the right draws near” (ימין מקרבת).
2. As has been mentioned many times, the notes of my father were written concisely, and the aspects, which the person, learning and looking at the notes, can discern of his own accord, is not explicitly explained.
Studying the aforementioned note, there is a question in the wording of the Zohar:
Since a lion - the very same lion – contains both aspects – both Chesed and Gevurah – why does the Zohar place the statements in two sections,
(“Mighty lion that crouches on its prey” and “a great lion, crouching on the sacrifice”)
and does not state both things together (in one statement)
such as “a mighty and great lion that crouches on its prey, on the sacrifice” (or the like)?
For even though Chesed and Gevurah are two different (and opposite) aspects – nevertheless my father the in note says that - that the reason the lion contains both Chesed and Gevurah - is not that it is two separate cases (פאלן), but that it is “like the light of Gevurah in the receptacle of Chesed”. Which is why both are connected with the general aspect of lion: the numerical value of “lion” is “Gevurah” (and also plainly - Gevurah is the characteristic of a lion as it states: “mighty as a lion” (״וגבור כארי״)) and together with this it also states “The face of the lion is to the right".
(Similarly, this also pertains to the Korbanot, which are called by two expressions in the Zohar:
“Prey” (Gevurah) and “Korbanot” (Chesed).
Therefore every Korbanot must contain both properties: Gevurah and Chesed.
The offering on the Altar is an elevation from below to above, Gevurah. And this effects (afterward) “Nachas Ruach/Contentment for Me” (נחת רוח לפני), the drawing down of pleasure (מלמעלה למטה) from Above to below – Chesed. (Note: “Nachas” is from the word “to come down”)
One could additionally say from this that:
Both of them are manifested in the same aspect of the Korban:
The offering to G-d (the elevation (העלאה)) is in a manner that a portion remains over (below) for the (eating) of the owners or the kohanim.
(and also an Olah offering which is a whole burnt offering (כליל) to G-d, nevertheless the hide is given to the Kohen. And even a meal offering of a Kohen (מנחת כהן) which is entirely “offered up” (״כליל תקטר) - the aspect of this Korban is either to inaugurate the Kohen into service (לכהונתו), or alternatively, to “atone for him” (לכפר עליו). For regarding a meal offering of a poor Kohen, it is in place of an animal offering (עולת בקר) that a wealthy Kohen would bring).
Similarly, the “Nachas Ruach for Me” which comes through the Korbanot, the closeness (Chesed) from G-d to the offeror of the Korban - is connected with “I said and My will was done” (אמרתי ונעשה רצוני) - namely the aspect of obedience and bitul, and this manifests itself in the fulfillment of Torah and Mitzvot. All this is connected with Gevurah. The conduct is specifically in a bounded manner (אופן מוגב), according to the laws and justice of Torah).
And according to all this, the Zohar should have specifically stated both aspects together, to show the inclusion (התכללות) of Chesed and Gevurah in the lion?
3. One could say that the gist of the explanation is:
Even though the lion contains both aspects (קוים) (Chesed and Gevurah) together, nevertheless there is a difference in the manner of their revelation. Sometimes Gevurah is revealed and the Chesed is concealed, and sometimes it is the opposite.
Therefore the Zohar splits it into two separate cases:
· “Mighty lion that crouches on its prey” depicts the level of lion when the aspect of Gevurah is revealed (and the aspect of Chesed is concealed).
· And afterward he states “great lion, crouching on the sacrifice” which depicts the level of lion when the aspect of Chesed is revealed (and the aspect of Gevurah is concealed).
One must however understand:
What is the reason of the difference between the two cases (whether the aspect of Gevurah is revealed or the aspect of Chesed)?
4. One could understand this, from the words of the Zohar that are stated before the second aspect (“a great lion, crouching on the sacrifice”).
1. This is like the parable of a king who was sent a gift and was pleased, he said to his servant ‘Go and take this gift that they brought me’ – So too is here – G-d said to Uriel ‘Go and receive the gifts that My sons offer to Me”.
2. On this aspect it states: “And fire went forth from before the L-rd and consumed the burnt offering etc.” – “this is Uriel who came down with the appearance of a scorching flame . . to receive the gift” and on this the Zohar states”: “He looked like a great lion, crouching on the sacrifice.”
According to this one could say that in this aspect of (Uriel - a) lion that consumes the Korbanot – there are two manners:
1. The way that it is from the perspective of itself (of its own accord) which then the main aspect in it - is the aspect of Gevurah (“mighty lion that crouches on its prey”).
2. When “G-d said to Uriel ‘Go and accept the gift” – when he receives a command (and power) from Above to receive the Korbanot – and this becomes manifest through that which in the person’s offering, it is emphasized that he is offering it as a gift (as will be discussed) - then the Gevurot are transformed into Chassadim, and therefore this aspect of Chesed is revealed in him.
Therefore the Zohar connects this case specifically with “a fire went out from before G-d” – since the “Fire went out etc.” was on the Eighth Day of the Inauguration. And the difference of the fire that was in the form of a “great lion” versus the “mighty lion”
(which was manifest through “G-d said to Uriel”, as aforementioned)
is comparable to the change and innovation of the Eighth Day of the Inauguration compared to the first seven days of the Inauguration.
5. It has already been elaborated at length concerning the statement of the Sages that: “throughout all seven days of the Inauguration, when Moshe erected the Mishkan . . the Shechinah did not rest in it.” –
For seemingly, since Korbanot were offered (also) in the Seven Days of Inauguration, on which it states “a pleasing fragrance to the L-rd”, how is it possible that the Korbanot did not cause the resting of the Shechinah in the Mishkan?
In the resting of Shechinah there are many levels. In general they are divided into two levels:
1. A revelation of the Shechinah which is manifested from the Avodah of the person (and according to his Avodah). Therefore it is bound by Seder Hishtalshelut - where the Avodah of the created beings reach
(And in the words of Chassidut it is an “isarusa dil’eila (awakening from Above) which is drawn down through an isarusa dil’tata (awakening from below), and measured through it).
2. The resting of Shechinah which comes from Above, from above Seder Hishtalshelut, which is higher than the Avodah of the created beings (“isarusa dil’eila of its own accord) (אתערותא דלעילא מצד עצמה).
And this is the difference between the Seven Days of Inauguration and the Eighth Day of Inauguration:
The setting up of the Mishkan in the Seven Days of Inauguration was the preparation and Avodah from the perspective of the “below” for the revelation of the Shechinah in the Mishkan. This Avodah drew down a revelation of the Shechinah from the level of Seder Hishtalshelut
(Therefore there were Seven Days of Inauguration corresponding to the seven days of Creation (הבנין) – Hishtalshelut).
Whereas the Eighth Day of Inauguration was the revelation of the Shechinah from Above – “And the glory of the L-rd appeared . . And fire went forth from before the L-rd etc. “– from the level of “Eight” (״שמיני״) which is higher than Seder Hishtalshelut.
6. Even though the level of “Eight” is higher than Hishtalshelut and (therefore – from) a person’s Avodah, nevertheless, in order that the revelation from Above, should not be in a manner of “bread of shame” (נהמא דכיסופא), it was set up (איינגעשטעלט) that all the effluences come through or from the preface of Avodah.
And as one sees in this aspect itself – that before there was the resting of Shechinah in the Mishkan, on the Eighth Day of Inauguration, there had to be (in the Eighth Day of Inauguration itself) Aharon’s Korbanot and his Avodah which, specifically through all this, caused the “Shechinah resting in you” (תשרה שכינה בכם).
However, since it speaks of a resting of the Shechinah which is higher than the boundary of created beings, it is understood that there is a difference here in the nature of the Avodah which causes this (type of) resting of the Shechinah, versus the Avodah which draws down the light from Seder Hishtalshelut.
7. One can understand this by prefacing something noteworthy:
For notwithstanding that which, even during the Seven Days of Inauguration, Aharon brought: “one young bull/Par -to atone for the incident of the Calf, which was a bull” – nevertheless on the Eighth day he had to again bring a “bull-calf/eigel as a Sin offering” - to inform (Aaron) that the Holy One, Blessed is He, had granted him atonement through this calf for the incident involving the Calf, which he had made”.
Why did we need another Korban (to inform) that G-d had granted him atonement through this calf?
One could say that the nature of this atonement was not “an atonement for his soul” but rather (in the words of the Alter Rebbe) “to atone before G-d that it be a Nachas Ruach to his master” (״לכפר לפני ה׳ להיות נחת רוח לקונו״).
In the Korbanot of the Seven Days of Inauguration which effected an effluence from Hishtalshelut, which is in relation to created beings - this is connected with “the atonement of his soul” (of the person) that he should be complete (בשלימות).
However the Korbanot which were required for the revelation from Above (- from the light that is higher that Hishtalshelut, and created beings) - their nature is – a “gift”, to create a “Nachas Ruach to his master” (similar to the saying of the Sages that “if the recipient did not derive some benefit from it, the gift would not have been given to him“(אי לאו דעביד לי׳ נייחא לנפשי׳ לא הוה יהיב לי׳ מתנתא).
(And this is the precision of the wording “to inform (להודיע) that G-d had granted him atonement“- not like by the Seven Days of Inauguration “to atone etc.” (לכפר). For the Korbanot of the Eighth Day of Inauguration are connected with a dearness (חביבות)
(that one is “favored and dear to Him, Blessed is He” (״מרוצה וחביב לפניו ית׳״))
because of which it is made known and revealed that “G-d forgives him” (״שמכפר לו הקב״ה״).
8. According to all the aforementioned, one can understand the reason why the Zohar splits the two aspects of the lion into two different statements:
The fire from Above in the form of a lion which comes from the Avodah of the Korbanot, in general – is from the level of Hishtalshelut which is a bounded light (אור מוגבל). Therefore the primary aspect in it – is the aspect of the Gevurah and contraction (“mighty lion that crouches on its prey”).
However from the aspect in the Korbanot that they are a gift for G-d
(To create a “Nachas Ruach to his master”) –
this was accomplished from an effluence from Above Hishtalshelut – “G-d said to Uriel etc.”
(Similar to the “fire went forth from before the L-rd etc.” from the Eighth Day of Inauguration) .
For then the Gevurot are transformed to Chassadim and therefore it appeared as a “a great lion, crouching on the sacrifice” – (specifically the revelation) of Chassadim.
Msichas Shabbat Parshat Tzav 5733, 5740
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