First one must “harness” one’s animal soul, and then one’s G-dly soul can serve
In a case that a minchah from the new crop is brought prior to the Minchas Shtei HaLechem, three opinions exist representing three levels in Avodas HaShem. See table below
Avodah Permits to: Festival Allusion Food Type
- Beginning Hedyot Pesach Animal Food Barley עומר
- Final Mizbeach Shavous People’s Food Wheat שתי הלחם
Three Explanations, Three Levels of Human Avodah
Nature of connection between the Minchas Omer (permitting to the common person) and Minchas Shtei HaLachem (permitting to the Altar)
- One issur exists to utilize the new crop: Omer permits to the common person; Shtei HaLachem permits to the mizbeach (need both). In a person’s avodah when one’s animal (omer) has been refined, but lacks the offering of proper Bitul (Shtei HaLachem) one is liable to fall (need both)
- Two separate issurim with the issur for the mizbeach being a light one (only completing the task) needed for the service that comes afterwards. When one is at a higher level and need not fear falling, then the additional service is a completion and additional level to one’s avodah
- Shtei HaLachem must be the first minchah offering, totally needed for its own accomplishment and not as a predecessor step to other things. Even a higher level is where the new minchah is an entire new avodah, to harness the power of the animal and G-dly soul to connect the two items Shtei HaLachem (the Written Torah and the Oral Torah)
The Sukkah is to remind one of the protections that the clouds (Providence) provided from physical suffering: creating an entity of shade, or for the sake of providing protection for the people inside. Another law upon the person is to have intention while in the Sukkah regarding the Divine Providence that takes us out of our Egypt (spiritual)
Just like the enthusiasm of a Cohen can be dormant, but never lost; so a Jew can be temporarily asleep, yet be awakened. Moshe reinforced G-d’s command to the Cohanim, and warned Beis Din to enforce the laws on the Cohanim
When one’s disgrace is publicized and leads others not to commit the same error, not only is the community saved, but also that person receives retroactive merit
