Lessons in Likutay Torah Vayikra Chapter 1

Likutay Torah

Parshas Vayikra - פָּרָשַׁת וַיִּקְרָא

“Offering Ourselves to Hashem”

Chapter 1

"And He [Hashem] called to Moshe, and Hashem spoke to him from the Ohel Moed saying, 'When a man will offer from among you an offering to Hashem, it shall be from the domestic animals, [but only] from the cattle or the sheep or goats, shall you bring your offering.'" (Vayikra 1:1-2)

The Alter Rebbe asks three questions on the wording of this verse:

1. We need to understand: Why does the verse start out speaking in the third person, saying, "When a man from you will offer," but then it concludes in the second person, saying, "You shall bring your offering?"
2. Also, why does the verse start in the singular "כִּי יַקְרִיב - when he (one man) will offer," but it concludes in the plural "תַּקְרִיבוּ אֶת קָרְבַּנְכֶם - you (plural, many people) shall bring your offering?"
3. Also, seemingly the verse should have placed the phrase "מִכֶּם - from among you" before "כִּי יַקְרִיב - when he will offer"; it should have said, "אָדָם מִכֶּם כִּי יַקְרִיב - When a man from among you will offer," instead of saying "אָדָם כִּי יַקְרִיב מִכֶּם - when a man will offer from among you?"

The way the Torah writes seems to imply that the offering is "from among you," i.e., that the person himself is the offering, when in fact, the person is offering an animal?

However, the matter can be understood based on what is known that in every Jewish person, there are two souls—a Divine soul and an animal soul:

The Divine soul's source is from the level of "Adam/Man," as it is written (Bereshis 1:27), "And Hashem created Adam (the first man) in His image," and it is written (Yechezkel 1:26), "On the likeness of the Throne was the likeness of the appearance of Adam."

The name of the first man "אָדָם - Adam" represents the concept of completely selfless dedication to Hashem (ביטול). The numerical value of א-ד-ם is 45, which in Hebrew is "מה," which means "what is it?" This is referring to something transparent that is hardly noticeable, and therefore we must ask about what it is. The Divine soul comes from a level that is entirely transparent to Hashem's revelation, called "the world of Atzilus." This level is called "אָדָם - Adam" since this word is related to the word "אֶדַמֶּה - I will be compared" in the verse "אֶדַמֶּה לְעֶלְיוֹן - I will be compared to Above" (Yeshaya 14:14). This level reflects the Truth of Hashem as it really is, and is therefore "compared" to Hashem's Infinite Light, which is "Above" all worlds.

The verse from Yeshaya, which describes Hashem's "Throne," is referring to the level of Malchus of Atzilus. This level is compared to a throne: Just like when one sits on a throne, he lowers his head and body, so too, through this level of Malchus Hashem lowers His Wisdom and Attributes of kindness and severity to be able to interact with limited created beings.

By saying that on this "Throne" there were things like "the appearance of Adam," this means that the level of "Adam" is a level higher in Atzilus than Malchus, more elevated than being the source of existence and interaction with created beings. Since the Divine soul comes from the level of "Adam," which is beyond creation, it is, therefore, able to reveal the real truth of Hashem into the created beings in this world.

This soul descends below through a chain-like series of spiritual levels through the aspect of "the face of Adam" (Yechezkal 1:10) as it appears in the Merkavah. The word "מֶרְכָּבָה - Merkavah" literally means 'chariot' or 'vehicle.' It refers to a spiritual level of angels that are totally subservient to Hashem. Their total lack of ego and self-nullification before Hashem is compared to how a chariot is subservient to its rider; it goes where the rider wants, with no say of its own.

At this level of angels known as the "Merkavah," there are four "faces," meaning four aspects. These are described in the vision of Yechezkal as the "faces" of an "Adam, lion, ox, and eagle." The highest aspect is the "face of Adam." Since this level is the highest and most refined level of the angels, it can serve as an "intermediary" level through which the Divine soul can come through on its way down into the physical world.

The animal soul derives directly from the "dregs of the Ofanim angels." On a higher level, it is rooted in the level of angels known as "the face of the Ox." The animal soul, as we experience it, derives from the lowest spiritual levels, known as the "dregs" of the Ofanim angels. Dregs, or sediment, is what remains from the wine after the drinkable part is strained off. Similarly, the spirituality of the animal soul becomes "drained" from the revelation of Hashem that it experienced in its source in the angels. It is for this reason that its passion and yearning, which were originally a passion and longing for Hashem, have turned into a love and desire for pure physicality.

The source of the Ofanim angels is from the level of "the face of the Ox," from the level of angels known as the Merkavah. We explained above that Merkavah means 'chariot' or 'vehicle,' and represents a total dedication and submission to Hashem, like a chariot to a rider. This means that in the ultimate source of the animal soul, he is derived from a level of angels that were totally dedicated to Hashem. The level of "the face of Adam" is a much higher level of angels in the "Merkavah" than the "face of the Ox." However, the level of "the face of the Ox" is also part of the "Merkavah." Its ego is totally nullified by Hashem. This is what enables the animal soul (which ultimately derives from this level also) to be genuinely dedicated to Hashem, even though it cannot be on the same level of dedication as the Divine soul.

The purpose of the descent of the Divine soul into this world is to refine the animal soul so that it should be tamed and transformed. This is accomplished through the Divine soul becoming invested in the animal soul. Then, when the Divine soul contemplates the fact that "Hashem is One" when reciting Krias Shema "Hear Yisroel, Hashem is our G-d, Hashem is One," this gets the animal soul to also think about Hashem’s Oneness.

Through this a person will come to experience what is described in the following verse, "And you shall love Hashem...with all your heart," meaning, with both inclinations, the inclination of the Divine soul and the inclination of the animal soul. The word לְבָבְךָ – 'heart' is usually spelled with one letter ב, לבך. It is spelled here with letter ב twice to shows us that it is referring to two different "hearts," i.e., two sets of feelings, the feelings of the Divine soul (which are always directed towards Hashem) and the feelings of the animal soul (which are directed towards physicality now, but in its spiritual source were also directed towards Hashem). Both should come to love Hashem when a Jew thinks about Hashem's Oneness while reciting the Shema.

However, before saying Shema, the Sages instated to recite "two blessings before it," to facilitate the proper fulfillment of the Mitzva of saying Shema. The need for reciting these blessings is because it is impossible to completely subdue and conquer the desires of the animal soul to be under the control of the Divine soul without first revealing the spiritual source of the animal soul. The source from which it originates is from the level of angels known as the "Holy Chayos," who make up the "Merkavah," specifically from the aspects of the "face of the Lion" and the "face of the Ox."

The name "Chayos" literally means "lively creatures" and usually refers to wild animals. Here, it refers to angels that have tremendous liveliness and excitement in their connection to Hashem, and are compared to a lion and ox in terms of their strength and energy in serving Hashem. These "lively" angels make up the "Merkavah" of angels that are totally dedicated to Hashem like a chariot to its rider. These are a higher level than the "dregs of the Ofanim" and the "Ofanim" angels, and are the highest source for the animal soul in the created worlds. The reason that we need to reveal the source of the animal soul is because "things that appear harsh in this world cannot be turned into revealed good except by revealing their source in Holiness."

Through this process, there is a great spiritual ascent for the Divine soul as well, similar to the concept that "the Chayos 'lift up' Hashem’s Throne." In the Midrash, it mentions that the Chayos angels that make up the Merkavah 'lift up' Hashem’s 'Throne.' We explained above that the Throne represents Malchus, through which Hashem lowers Himself to interact with the creations. 'Lifting up' Hashem’s Throne means that they bring about an elevation in the level of Malchus. This is because these angels are derived from the world of Tohu, which is higher than Tikun. Since Malchus of Atzilus -the Throne- is of the world of Tikun and these angels have a connection to Tohu, when Malchus refines these angels, it receives an elevation stemming from the Light of Tohu, which was previously trapped in these angels. This is how the Chayos 'lift up' the Throne.

Similarly, since the Divine soul comes from Atzilus -Tikun- and the animal soul has a connection to Tohu, by the Divine soul refining the animal soul, it receives the Light of Tohu previously trapped in the animal soul. This is the elevation that the Divine soul receives through refining the animal soul.

Now, through the person picking himself up spiritually through prayer, to be able to receive Hashem’s revelation, and the "Isarusa Dele’sata-awakening from the person below," this brings about an "Isarusa Dele’eila-awakening from Hashem Above," that Hashem should want to shine His Light into the person during prayer. This process is referred to in regards to offerings as "רֵיחַ נִיחוֹחַ לַהֲוָיָה - an aroma that is pleasing to Hashem." (Vayikra 1:9)

In the maamarim for Parshas Pinchas in Likutei Torah, the Alter Rebbe explains the mystical meaning behind this phrase:

• "רֵיחַ - aroma/smell" is something that wafts upwards into the air like smoke that rises. This is a reference to our service of prayer, where we lift ourselves up spiritually, just like a smell (or smoke) rises up.
• "נִיחוֹחַ - pleasing" is related to the word "חות" which means to descend or go down in level.
• "לַהֲוָיָה - to Hashem" meaning that through our spiritual elevation accomplished during prayer (רֵיחַ) we cause that Hashem (לַהֲוָיָה) should want to descend (נִיחוֹחַ) in order to be revealed in us.

Now, this process follows the system that first there needs to be an "Isarusa Dele’sata" from one’s own initiative, and afterward, this brings about an "Isarusa Dele’eila." However, there is also another system, where there is first an "Isarusa Dele’eila," which is initiated from Above and comes to wake up the person to have an "Isarusa Dele’sata." Meaning that it comes to awaken the person from his spiritual "sleep" in the vanities of this physical world.

This process is similar to how it was at the beginning of the creation of the world, when there was a bestowal of Hashem's Undeserved Kindness, as it says, "For He [Hashem] desires kindness" (Micha 7:18). When Hashem first made the world, it was just an expression of Hashem's Kindness. No one was around to serve Hashem, so no one was "deserving" of this kindness. Instead, Hashem, of His own initiative, decided to be kind and create the world. So too, at the beginning of a person's service of Hashem, Hashem comes first to wake up the person to His service, even if the person doesn't deserve it.

However, afterward, this Kindness is dependent on the deeds of the creations, as it is written, "And He [Hashem] placed him [Adam the first man] in the Garden of Eden, to spiritually cultivate and protect it" (Bereishis 2:15). After Hashem made the first man – Adam - Hashem made the bestowal of His Kindness depend on the actions of people. Hashem said that if Adam spiritually tends to the Garden of Eden by serving Hashem there, then he would live forever. If he would not serve Hashem - by eating from the Tree of Knowledge in the wrong time - then he would die. We see that Hashem's kindness to Adam became dependent on his actions immediately after he was created and given the ability to serve Hashem.

So too, after Hashem initially wakes up a person to His service from Hashem’s Undeserved Kindness, all the revelation of Hashem a person receives depends on his own spiritual service of Hashem. However, despite this, even though there specifically needs to be an "Isarusa Dele’sata" from the person’s own spiritual work on himself, nonetheless, Hashem provides an "Isarusa Dele’eila" to awaken the person that he should come to have an "Awakening from below."

To understand this in the service of Hashem, let’s look at two levels of serving Hashem:

The first level: First, there is an "Isarusa Dele’sata" through the person’s hard work in prayer by exerting himself mentally and physically to think deeply in contemplation of Hashem’s True Existence, and, through this, coming to have a "broken heart" (Tehilim 51:19). Prayer is a special time to reflect deeply about concepts of Hashem's True Existence. For example, how He is beyond time and space and creates us, etc. Through this, the person can become broken-hearted by realizing how far he is from Hashem's Infinite Greatness, and how little he feels and experiences the Truth of Hashem. Through this process of exertion in prayer, he receives in his soul a Light of Hashem’s Closeness. This is consistent with the system that there first needs to be an "Awakening from below," which causes an "Isarusa Dele’eila."

The second level: Sometimes, it happens that a person becomes very excited about Hashem without any preparation or hard work in prayer at all. As we see, there are many people that get excited about Hashem suddenly, and their mind and heart become passionate about Hashem during prayer for a certain amount of time, and they don't know from where this excitement came. However, after some time, the power of this excitement fades away. This is because it is really an awakening that came from Above, and it was only an "Isarusa Dele’eila," which came to awaken the person to have an "Isarusa Dele’sata."

What is the practical difference between the two systems, whether there is first an "Isarusa Dele’sata" from the person who causes an "Isarusa Dele’eila" from Hashem, or whether the person’s "Isarusa Dele’sata" is only a result of Hashem’s "Isarusa Dele’eila" that came first? The difference is: When there is a real "Isarusa Dele’sata" of the person, which is accomplished through his own hard work, then this excitement for Hashem is something that can last forever. Since it is through his "Isarusa Dele’sata" that caused the "Isarusa Dele’eila," which then shines and is revealed in his soul in a way that he internalizes it, since he had previously prepared his heart to receive this revelation. Since this revelation is internalized in him, therefore, it gives his soul the power and strength to initiate another "Isarusa Dele’sata" in the future, the next time he exerts himself in prayer.

The cycle of a person working on getting excited about Hashem during prayer and then experiencing Hashem's closeness is a cycle that can be perpetuated. Since his experience of Hashem's closeness came as a result of his hard work, he truly appreciates it and internalizes it, and it gives him the motivation to try again to work in prayer to obtain recognition and emotion for Hashem.

This is not the case when he does not exert himself mentally and physically from his own initiative, and his soul only becomes excited through an awakening from Above. When he doesn't make use of this excitement to awaken himself further in his future prayers, then this excitement can completely disappear, and it will not last. Since, when this Light from Above leaves the person, which only shines at special times of Hashem’s Good Will, then this excitement vanishes, as it was only a result of this Awakening and Light from Above. Therefore, when this Light leaves, then the love for Hashem that resulted from it is also nullified.

This is the idea that "when a man gives seed first, his wife gives birth to a girl" (Nidah 31a), since "women have a tendency of being more easily persuaded" (Kidushin 80b), and after prayer, the person is able to be tempted after the desires of the physical world. When the creative process of reproduction is initiated by the male, it produces a "female" that is not as strong in her decisions and could be more easily persuaded than a "male." Similarly, in the creative process of prayer. If the spiritual awakening is initiated by the "male" aspect, by Hashem who is the "giver," then the resulting love will be a "feminine" aspect, i.e., a weaker feeling of love and dedication for Hashem that could be overpowered by the desires of the physical world.

However, "when a woman gives seed first" meaning that the person follows the system that the "Isarusa Dele’sata" causes the "Isarusa Dele’eila," then "his wife will give birth to a boy" (Nidah ibid.), meaning that he will have the strength of character to serve Hashem and overcome physical temptations after prayer. When the creative process of reproduction is initiated by the female, it produces a "male" that is stronger in sticking to his decisions and will not be easily persuaded. Similarly, in the creative process of prayer. If the spiritual awakening is initiated by the "female" aspect, by the person who is the "recipient," then the resulting love will be a "masculine" aspect, i.e., a stronger feeling of love and dedication for Hashem that gives him the strength of character to overcome physical temptations.

This is the reason why people who are involved in the service of Hashem through prayer complain about themselves: Sometimes they have a spirit of purity and excitement in the service of Hashem for several weeks, and then it completely stops. The reason for this is that this awakening only came from Above, therefore after the Light of this "Isarusa Dele’eila" ceased and left the person, he remains with his original status and nature.

Summary of Chapter 1:

1. The beginning of the Parshah says: "And He [Hashem] called to Moshe, and Hashem spoke to him from the Ohel Moed saying: When a man will offer from among you an offering to Hashem, it shall be from the domestic animals, [but only] from the cattle or the sheep or goats, shall you bring your offering."
2. The Alter Rebbe asks three questions on the wording of the verse: Why does the verse start out in the third person but conclude in the second person? Why does it start in the singular but conclude in the plural? Why is the phrase "from among you" placed after "when he will offer"?
3. To explain this, he first explains the difference between the source of the Divine soul and that of the animal soul. The Divine soul comes from the level of "Adam/Man," which refers to Hashem’s revelation in the world of Atzilus. The animal soul comes from the level of the angels, originally from the angels of the "Merkavah-Chariot."
4. The purpose of the descent of these two souls is for the Divine soul to refine and elevate the animal soul. This refinement process is accomplished through the contemplation of Hashem's greatness during prayer, especially in the Krias Shema.
5. Through this process, one brings a corresponding revelation from Hashem after prayer. This is called "Isarusa Delesata-An Awakening from below," which causes "Isarusa Dele’eila-An Awakening from Above."
6. However, there is another system, where Hashem first provides an "Isarusa Del’eila to awaken the person to serve Him. The purpose of this "awakening" is for him to use it out in his own effort of self-refinement and prayer. If he doesn't use out that inspiration, then the inspiration will be short-lived and have no lasting effect.