נעוץ סופן בתחילתן ותחילתן בסופן
A depth of beginning, connected to a depth of end
This principal applies to each book of Torah and also within each Parsha
Both the beginning & the conclusion of Sefer VaYikra (same with Parshas Bechukosai) emphasize the avodah of אתערותא דלעילא (inspiration from above) preceded by אתערותא דלתתא (inspiration from below)
Inspiration from Above אתעדל"עInspiration from Below אתעדל"תLast Two Mitzvos in Sefer VaYikra & in Parshas BechukosaiBechor בכורHoly on its own קדוש מעצמוMaaser מעשר
A Person Makes Holy האדם מקדשו
Beginning of Sefer Vayikra
אדם כי יקריב (אדם העליון)
תקריבו את קרבנכם (אדם תחתון)
Beginning of Bechukosai
בחקתי תלכו (שרש הנשמה - חקיקה)
מצותי תשמרו (עבודת האדם בגשמיות)
Effects of Each Level
קיימה אף בזמן הגלות
Same Effects
יש שינוים בין הזמן הבית לזמן הגלות
Different Effects
Levels Within a Person
חכמה שבנפש (מסירת נפש)
עשר כחות הנפש (מחשבה דבור ומעשה)
All follows the conclusion (the final Mitzvah מעשר – inspiration from below). Only through a person’s own avodah does one touch the Essence and is able to draw it down to below.
לקוטי שיחות חלק יז
Scientific Analogy:
The Big Bang did not occur at a single point in space as an "explosion." It is better thought of as the simultaneous appearance of space everywhere in the universe. That region of space that is within our present horizon was indeed no bigger than a point in the past. Nevertheless, if all of space both inside and outside our horizon is infinite now, it was born infinite. If it is closed and finite, then it was born with zero volume and grew from that. In neither case is there a "center of expansion" - a point from which the universe is expanding away from. In the ball analogy, the radius of the ball grows as the universe expands, but all points on the surface of the ball (the universe) recede from each other in an identical fashion. The interior of the ball should not be regarded as part of the universe in this analogy. (NASA, WMAP website)
