Likutei Sichos ABSTRACT פ' בהעלותך
Each Jew has an individual approach to avodah; the lamplighters (Chasidim) must approach with manifest love. The light from the Bais HaMikdash to the entire world comes from the menorah – lamps; the Jewish souls are lit by Aharon, the source of extended love; seven lights reflect 7 ways of service.
Bread from earth – revealed Torah; Bread from heaven – the mystical teachings. All Jews can study Chasidus. One uniqueness of Mahn that even when eaten by Rashaim, nothing is wasted and is completely nourishing; like Shabbos no spiritual loss by descent into this world.
Missing out at the first Pesach, even if done intentional (even relying on the Second Pesach), can be fixed with bringing the second Pesach. רחוקה can also mean not literally, but even just outside the Azarah the entire time. Understanding who does not offer the first Pesach provides a context for the second Pesach.
Korbanos in General vs. Korban Pesach
- Korbanos in General (קירוב): Coming close to HaShem. Elevation of below to above expressed in part burnt on altar. Drawing down from above to below expressed in portion eaten.
- Korban Pesach: A Further Degree: Becoming close, one jumps (Passover) out of prior state. Even the part eaten is roasted in the fire indicating elevation. Primary purpose of the Pesach offering is to be eaten.
- Conditions Preventing Offering a 1st Pesach: Possession of Chametz. טומאה. Outside of the Azarah.
- Obstacles to One’s Avodah: Chametz (גאוה) interferes with closeness. Tameh involves descent (opposite of elevation). Absence in the Azarah prevents permeation of the Above into the body.
Two understandings for the transfer of spirit from Moshe to the Zekanim without a loss to Moshe (he remained in full power): Moshe was on a level close to the Zekanim (candles on the Menorah) Sefri. The nevius of Moshe existed on a high level without limits, and therefore, a transfer also does not involve limits – Rashi according to Chassidus.
Advice for the constant fight with the Yetzer HaRa: first prayer, then worldly involvement always within the community setting. The blowing of the trumpets occurs during the celebration of a victory of a war, and while bringing communal burnt offerings and peace sacrifices.
Moshe recognized his level, but his true humbleness believed that anyone with his abilities and opportunities could achieve as much if not more. Two levels of humility: an “inferior” level based on reason; and a “superior” level as an integral part of the person’s essence, transcending logic. Moshe possessed both levels.
Aharon’s selfless dedication of the “inner” menorah produced a “constant” future effect, resulting in a stronger and more lasting effect than the nasiim’s dedication of the “outer” altar. The strong residue inherent inside a person’s soul can be drawn out by mesiras nefesh.
Am Yisrael is a community that does not nullify its individuals. Korban Pesach contains elements of a personal sacrifice and of a communal sacrifice - which prevails? Throughout Shas there are מחלוקות בין ר' יאשי' ור' יונתן. Rabbi Yoshiya holds generalizations (grouping of particulars) prevail, while Rabbi Yonatan holds individual particulars prevail.
Pesach Sheni (reflection Teshuvah) can be viewed in three ways: 1) a holiday in its own right, 2) a make-up (תשולמים), 3) a fixing up (תקנתא). One does not “miss the boat”, but has a chance to make things right even in a single moment.
Comparison of Pesach Rishon and Pesach Sheni: Pesach Rishon (in Nissan) follows the order of השתלשלות, involves no chametz and no dealings with evil (עבודת צדיקים). Pesach Sheni (in Iyar) is above limitations, involves transforming chametz with matzah (עבודת התשובה).
The Jews showed honor to Miriam by preparing a place for her for the seven days, and then welcoming her back into the encampment. A metzorah does wrong, then with Teshuvah transforms the bad into good within the community setting.
The great ability to cry out “why are we denied?” applies also today, to our inability to yet offer sacrifices. Disgrace of only offering one Pesach sacrifice in the desert; they should have pleaded for another opportunity like the group did for a Pesach Sheni.
Three successive levels of humility (ענוה) cause successive steps in the ingathering of the Divine Presence and Ruach HaKodesh: 1) Not ascribing good to oneself, 2) lowering one’s self awareness, 3) lowering oneself to cause involvement with another of low status.