Parashat Vayikra

Parashat Vayikra

Likutei Torah

by Rabbi Shneur Zalman of Liadi

Friday March 19, 2021

Translation and Commentary by Rabbi Gedalia Potash and William Schecter, MD

This draft has neither been edited nor approved by Rabbi Potash

This week we begin the study of Vayikra (Leviticus) the third book of the Torah. Leviticus deals primarily with the obligations of the Children of Israel in service to G-d. This week’s Parasha outlines the details of the Sacrifices to be made in the Holy Temple.

The Elter Rebbe begins his Kabbalistic commentary by quoting the beginning the Parasha: “אָדָ֗ם כִּֽי־יַקְרִ֥יב מִכֶּ֛ם קָרְבָּ֖ן לַֽיהוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קָרְבַּנְכֶֽם׃—When a man from among you (second person plural) offers (third person singular) a sacrifice to the Lord from domestic beasts, from cattle and from sheep, you (plural) shall offer your (plural) sacrifice”. The Elter Rebbe then points out the interposing use of the third person singular and the second person plural.

Rabbi Potash commented that the Torah uses this grammatical device to indicate that It is speaking on many different levels of interpretation.

The Elter Rebbe continues. We know that each of us has two Souls: The G-dly Soul and the Animal Soul. G-d is the root of the G-dly Soul as it is written “G-d created man in His own image” (Genesis 1:27). The Elter Rebbe now refers to the image of the Throne and the image of man and as it appears in Ezekiel’s vision:

וַיִּרְא֕וּ אֵ֖ת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְתַ֣חַת רַגְלָ֗יו כְּמַעֲשֵׂה֙ לִבְנַ֣ת הַסַּפִּ֔יר וּכְעֶ֥צֶם הַשָּׁמַ֖יִם לָטֹֽהַר׃ and they saw the G-d of Israel: under His feet there was the likeness of a pavement of sapphire, like the very sky for purity. The Elter Rebbe now continues and its (the G-dly Soul) flowing down is through the human face in the Chariot (a synonym for Throne) whereas the Animal Soul is taken from the Ofanim (a type of angel) and its root (of the Animal Soul) has the attribute of the face of an ox.

Rabbi Potash explains: There are two Souls: the G-dly Soul and the Animal Soul. G-d created man in His image. What does this mean? The human being has an aspect of G-d within himself. The human being is aware of this image. The Seat of the Chariot, the Heavenly Throne, has an image of man and the image of an ox—not a physical image but a spiritual energy distinguishing between the man and the ox. The ox is on the level of animal. It is alive but doesn’t have spiritual level of Adam. The G-dly Soul has its place on the Merkava (the Chariot-a synonym for Throne). The aspect of Adam (man) is on a much higher level than the aspect of Shor (ox) which is only on the physical level. These aspects are not just dual but are very different. This is the reason why the human being has such a broad range of experience--the spectrum from the Shor (ox-purely physical) to the highest-level Adam in the image of G-d (spiritual).

The Elter Rebbe is referring to Ezekiel’s vision when he discussed the human and Ox heads. I have inserted an artist’s illustration of Ezekiel’s vision (Ezekiel 1:10) to illustrate this difficult concept. Please see the image at the bottom of the text as I was unable to put it in the middle of the document for some reason.

You can see a Divine Being seated on a throne above. Below is a being with four heads, two of which are of a human and an ox respectively. The other two heads are the head of a lion and the head of an eagle. The Elter Rebbe will refer to the head of the lion below. The ring “being” next to the four headed “being” represents the Ofanim, a class of angels, to which the Elter Rebbe refers.

The Elter Rebbe then tells us that the purpose of the descent of the Soul to our world is to clarify the Animal Soul by suppressing the Animal urges and transforming them into a drive to a higher spiritual plane meaning that the G-dly Soul clothes the Animal Soul and contemplates the Oneness of G-d through the reading of “Hear O Israel the Lord is our G-d the Lord is One” and then the sentence that follows “You shall love the Lord you G-d with all your heart, with all your Soul and with all your might”. The Elter Rebbe then says that “with all your heart refers to your two Yetzers” the Yetzer Ha Tov (the good drive, a synonym for the G-dly Soul) and the Yetzer HaRa (the bad drive, a synonym for the Animal Soul).

Rabbi Potash explains. Now that we understand the dual level of consciousness in the mind of the Jew, we have a task to bridge the divergent interests of the G-dly and the Animal Souls—trying to interest the Animal Soul in either abiding by the Mitzvot or, even better, transforming, the Animal Soul to assist with the effort of the G-dly Soul

The Elter Rebbe quotes the mission statement of the Shm’a—first line of the Shm’a. What is the goal? You shall love the G-d with all your heart. Now here we have to look at the Hebrew phrase “all your heart”. The direct translation of “all your heart” would ideally be kol livcha— (כל לבך). But the Shm’a contains the Hebrew phrase “all your heart” written with two letter Bets— (כל לבבך). Why does the Torah use levavcha instead of libcha? In Masechet Brachot we are given the answer. The Talmud tells us that we say levavcha (with two letter Bets) because both aspects of our hearts, both the G-dly and the Animal Souls, must love G-d.

The G-dly Soul already loves G-d. So, who is being instructed to love G-d? —the Animal Soul. The whole point of the Shm’a is to instruct the Animal Soul to also love G-d. If the G-dly Soul already loves G-d, why does the Torah say that both Souls should love G-d. The answer is that there is a natural love in the G-dly Soul but it also has the potential for additional developed love.

…It is impossible to vanquish the spirit of the Animal Soul through its subjugation to the G-dly Soul except by dealing with its root, the source where it is fashioned, from the Chayot Hakodesh (the highest classification of angels) in the Chariot, the face of the Lion and the face of the Ox etc. “You can’t sweeten the severe judgments unless you go to its root”. Evil is a degenerate form of the Attribute of Gvura (discipline) which is located in the Holy realm of Atzilut. In order to eliminate evil, one must have bitter remorse and suppress it at its root in the world of Atzilut.

Rabbi Potash comments: If our objective is to include the Nefesh Habehamit (the Animal Soul) in the service of G-d, we have to start with the Internal. If the Animal Soul is distant and initially rejects a relationship with G-d, it’s because that’s the way it gets its Divine Energy. “You can’t sweeten the judgement except by going to the Source” i.e., you have to fix things at the root cause. If the Animal Soul is not interested in a relationship with G-d, you can’t transform it in a superficial material way. but by offering up an animal on the Alter. We are saying even the animal has an animal source. What we are really doing is taking this beast and returning it to fire-to energy- this is really an attempt to “take the bull by its horns” and to show that even this physical being has its root in Heaven. So too, we can reverse the animal soul’s perceived relationship to G-d and “G-dly Soul because the animal Soul pulls down the G-dly Soul to a lower level. The G-dly Soul is being held back by the Animal Soul. We shall see how this happens in a moment. But first the Elter Rebbe makes a couple of more points.

Regarding eliminating evil at its source, he quotes “When you take to the field against your enemies” (Deuteronomy 21:10) and “If you walk in My paths and keep My charge, you in turn will rule My House and guard My courts, and I will permit you to move about among these attendants” (Zachariah 3:7). And by raising the Animal Soul (through the elimination of Evil) we are also raising the G-dly Soul by way of example the Chayot (supernal angels) carry the Chariot (In Ezekiel’s vision).

Rabbi Potash explains: If we can reverse the Animal Soul’s relationship to G-d, we can also elevate the G-dly Soul because the animal Soul pulls down the G-dly Soul down to a lower level. The G-dly Soul is being held back, as it were, by the Animal Soul.

Now expanding on the concept of the relationship between the Animal Soul, the G-dly Soul, the lower world and the Source of Divine Energy in the World of Atzilut, the Elter Rebbe says: By raising the Feminine Waters and an “awakening from below”, “an awakening from above” is drawn down and this is what is meant by “a pleasing aroma for G-d” after the offering of a sacrificial animal on the alter.” As it is written “You shall offer a fire offering” (Numbers 28:19). So, there is the attribute of an “awakening from below” (represented by the sacrificial offering) causing a drawing down of an “awakening from above”. Similarly, an “awakening from above” can induce an “awakening from below”—that is to awaken from his slumber in the void of the world just like at the beginning of the creation of the world, there was a flowing down of unrecompensed love because G-d desired this love. Afterwards, the love was dependent on the actions of man in the lower world as it is written “Man was placed in the Garden of Eden to till it and tend it” (Genesis 2:15)

What, pray tell, is the Elter Rebbe talking about? The paragraph above is loaded with Chasidic concepts derived from Kabbalah which require explanation. These are defined as follows:

Feminine Waters (מיין נוקבין-Mayin Nokvin in Aramaic) is a Kabbalistic expression which refers to the rising up to the Heavens of our desire to cleave to G-d. This rising up the Heavens occurs through “an awakening from below”
Awakening from Below (אתערותא דלתתא—Itarutah Diltatah in Aramaic), which is sometimes used as a synonym for Feminine Waters, refers to man’s efforts to serve G-d which causes him to “awaken” and crave proximity to G-d. This Awakening from Below can cause an Awakening from Above.
Awakening from Above ('אתערותא דלעילא'—Itarutah Dililah in Aramaic), which is also referred to as Masculine Waters (מיין דוכרין—Mayin Dochrin in Aramaic), refers to a special effort from G-d to awaken the Soul of man and give it special powers.
A pleasing aroma for G-d--ריח ניחוח לה׳—refers to the odor of burning flesh on the sacrificial alter (Numbers 15:14)

Now that we have defined these concepts, Rabbi Potash will explain. The “awakening from below” causes an “awakening from above”. By way of analogy, in kabalistic teaching, the woman naturally attracts the man’s attention. Feminine energy awakens the masculine energy. The Jewish People are referred to as the Kalah (the bride) and G-d as the Chatan (groom). Even though on a basic level men are attracted to women, that is G-d is attracted to us when we do good work, there are also instances when the man is trying to attract the interest of the woman. By way of analogy, at these times, G-d initiates the relationship. To sum up at this point, the “awakening from below” initiated by man’s efforts draws down an “awakening from above” from G-d to man. However, on occasion, a spontaneous “awakening from above” from G-d to man will itself cause an “awakening from below” on the part of man.

The one sided “awakening of above” describes G-d’s relationship to man for the first 26 generations between Adam and Moses. After the giving of the Torah to the Children of Israel at Mount Sinai, Rabbi Potash said that G-d wanted the relationship to be more reciprocal. We were now given 613 commandments to be performed in the service of G-d. Rabbi Potash pointed out that the number 26 as in the 26 generations is the numerical value of the four letters of the Divine Tetragram in Gematria.

This was the first time I had ever heard of the 26 generations between Adam and Moses. By coincidence, later in the day I was studying the Daf Yomi (the daily page of Talmud study) and the 26 generations between Adam and Moses were mentioned. You can find it in Masechet Pesachim 118 if you are interested.

So, after the giving of the Torah, we had to earn our relationship with G-d by performing Mitzvot. But, says Rabbi Potash, there is always a backup of unconditional love from G-d. Compare the 26 generations to 26 years. A child is expected to pull his own weight by age 26, but, if he falls off the sled, the parent will still step up with unconditional love.

So, there are two paths to inspiration. One is earned and one suddenly appears. The earned inspiration occurs when you put in all the effort to create the moment—this is the service to G-d from below which causes the awakening from above. But sometimes we have an unexplained awakening from above. The Elter Rebbe interprets this by saying this is the way G-d awakens us from our slumber in the material world.

If we can be inspired by G-d alone, why should we go through the effort of preparation and service to G-d? The Elter Rebbe says there is a big difference, in many ways it is surprising, between “awakening from below” and “awakening from above”. When there is human effort, the awakening is much better and likely to persist. When there is unearned Divine Inspiration, we are not always worthy of it and after a short while we may revert to our old ways. But when we study, perform mitzvot and commit, there is a much longer sustainable effect. The more internal it is, the more enduring it is. The more external, the less sustainable. When we get something of great value, we don’t appreciate it as much as when we earn it.

Rabbi Potash’s comments above summarized the final points made by the Elter Rebbe and our discussion. It remains for us to cover one other point. What is the relationship between animal sacrifice and service to G-d.? For many of us, particularly the vegetarians among us with 21^st century sensibilities, the concept of animal sacrifice may seem primitive and barbaric. However, there is a spiritual component which is related to the concepts of “awakening from below” and “awakening from above”.

The Hebrew word for sacrifice is קורבן (Korban). The three-letter root (the basis of all Semitic languages) is קרב meaning proximity. So, when we offer (מקריב) a sacrifice (קורבן), we are transforming the physical to the spiritual, in a way nullifying our own Animal Soul, sending an aroma pleasing to G-d through our “awakening from below” to draw down to us a Divine “awakening from above”. At this point we concluded our discussion.

We continued our reading and translation on page ב beginning with the line near the bottom of column 2: דהנה אנו רואים שיש ב׳ מדריגות on Thursday March 10, 2022

We can understand this concept by realizing that there are two levels of service to G-d. The first has the attribute of “awakening from below” through the effort of both body and soul through contemplation and a broken heart to deepen knowledge leading to the revelation of the Divine Light and the proximity to G-d in man’s soul. In other words, the “awakening from below” will cause “an awakening from above” (on the part of G-d).

Comment: Rabbi Potash commented that just as we stare into the face of another person and that reaching out often elicits a loving response, so too when man reaches out to G-d with love, a corresponding loving response from G-d is elicited.

The second level of service occurs when there is occasionally an excitement in the soul that occurs without any preparation or effort at all. Many people suddenly awaken with a burning desire in their heart and mind to pray for a certain period of time without knowing the reason why and after a brief period of time the power of this awakening dissipates. That is to say that this “awakening” is caused by Divine effort from above. The “awakening from above” causes an “awakening from below”²

What is the difference between “awakening from below” leading to an “awakening from above” and an “awakening from below” caused only by the “awakening from above”. When there is a “true awakening from below” through the effort of the soul, this awakening can be established permanently because through the “awakening from below” there is a corresponding “awakening from above" (on the part of G-d) which shines and is manifest internally within the soul. This occurs because the person has first prepared his heart and therefore his soul is given strength and courage to augment the awakening from below. However, when there is no effort of the body and the soul from below, the awakening in his soul only results from the efforts of G-d above. Man has not prepared his heart to awaken. Therefore, after the excitement in his soul passes, the awakening is not established. When the Divine radiance, which only shines at the time of Divine Will, is again concealed, the excitement within man’s soul ends because it only resulted from G-d’s effort and radiance. Therefore, when the light disappeared the love emanating from it was nullified.

Comment: The Elter Rebbe next uses a quotation from the Talmud re: determination of the sex of a fetus to illustrate the point he is making about awakening from below causing an awakening above and vice versa. The scientific accuracy of the quote, as you will see, is doubtful (at best) as is the analogy. However, if we suspend for a moment our critique of the information, we can follow the Elter Rebbe’s argument. He quotes two sources in the Talmud: Niddah 31a:23 and Brachot 60 a:14. I shall quote only Niddah as they are both saying the same thing.

Rabbi Yit

zḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2). (Niddah 31a:23)

Rabbi Potash commented that he believes the Elter Rebbe is quoting this passage to indicate that if a woman is aroused first, a baby boy will be born. If the man is aroused first, a baby girl will be born.

Rabbi Potash commented that the Jewish People are referred to as the bride of G-d and the feminine waters (מים נוקבין) flow from below upward to meet the masculine waters (מים דוכרין) flowing down from G-d. If we follow this analogy, if the woman (the Jewish People) are aroused first, a son will be born who, as the Elter Rebbe will soon say, will have the attribute of powerful knowledge in the service of G-d. If however the man is aroused first, i.e., awakening from above, a daughter will be born with less power (according to the analogy). In my own personal experience, most of the women I have encountered are more powerful than the men, but that is another issue. The Elter Rebbe is using this analogy for the purposes of supporting the importance of the “awakening from below” as being more powerful than the “awakening from above”. I hope you get the point in spite of the obvious problems created by the quotation.

Now, continuing with the Elter Rebbe’s text:

This is the issue (“awakening from above” vs awakening from below”) if a man is aroused first, a baby girl is born. And women have a light mind and can be tempted by the passions of the world following prayer. But if a woman is aroused first, being an arousal from below causing an arousal from above (on the part of the man), a baby boy is born who will have a powerful mind in the service of G-d. This is the reason one may accept the Service to G-d for several weeks and then stop it completely. The reason is that this “awakening” was only from above. Eventually the supernal light ceased and disappeared (below in our world

) while the awakening from above remained on high as is its nature.

Comment: Inspiration obtained by our own effort will persist. Inherited inspiration will dissipate.

We ended our discussion on Page 4 of Likutei Torah column 1, paragraph 2 on Thursday March 10, 2022