‘Sacrifice is a language used by all, but understood by none’
(Hicks, in: Ashby: The prophets versus sacrifice? OTE 16/3 (2003), 561-572)
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Some points about korbanot / sacrifices or offerings:
The Hebrew root is ק.ר.ב, implying closeness:
וַיִּקְרַב - means 'he came close' or 'he approached', the verb is also used for time to arrive, to have sexual relations or to be intimate
קְרָב - means battle
קֶרֶב - means interior, innards; also center of a city
The idea of korbanot / sacrifices has acquired a grim connotation, being linked with cruelty, suffering and death. All theories about sacrifice that concentrate on killing or on death are at best partial explanations: many acts of sacrifice do not involve the death of an animal.
In English, 'sacrifice' has come to mean 'giving something up' and has become trivialized in most contexts. In some Christian religious groups the word 'offering' has come to mean monetary donations to an institution, usually as payment of tithes. In Bhuddism, offerings are made of candle or oil lamp, burning incense, flowers, food, fruit, water or drinks.
Sacrifices are present in many cultures and religions. Whether rudimentary or sophisticated, a sacrifice is always understood as effecting some change.
A korban involves action, drama, ritual, worship. There are at least two actors: someone gives the sacrifice and another Someone, unseen, accepts or (occasionally) rejects. Another actor or actors can come between these two: the officiator of rite and the slayer of the sacrifice (if it is an animal), might not be the giver.
In the action of sacrificing, some change occurs in the object that is being sacrificed, the objects are not essentially significant on most cases.
The prophets are no longer seen as the great moralizers who transformed a ritualistic cult centered in animal sacrifices into a lofty moral code. This is a caricature and a misunderstanding.
(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) צַ֤ו אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨הֿ עַל־הַמִּזְבֵּ֤חַ כׇּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃ (ג) וְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃ (ד) וּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֙שֶׁן֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר׃ (ה) וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֙יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים׃ (ו) אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶּֽה׃ {ס} (ז) וְזֹ֥את תּוֹרַ֖ת הַמִּנְחָ֑ה הַקְרֵ֨ב אֹתָ֤הּ בְּנֵֽי־אַהֲרֹן֙ לִפְנֵ֣י ה' אֶל־פְּנֵ֖י הַמִּזְבֵּֽחַ׃ (ח) וְהֵרִ֨ים מִמֶּ֜נּוּ בְּקֻמְצ֗וֹ מִסֹּ֤לֶת הַמִּנְחָה֙ וּמִשַּׁמְנָ֔הּ וְאֵת֙ כׇּל־הַלְּבֹנָ֔ה אֲשֶׁ֖ר עַל־הַמִּנְחָ֑ה וְהִקְטִ֣יר הַמִּזְבֵּ֗חַ רֵ֧יחַ נִיחֹ֛חַ אַזְכָּרָתָ֖הּ לַה'׃ (ט) וְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹאכְל֖וּ אַהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּחֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּהָ׃ (י) לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ חֶלְקָ֛ם נָתַ֥תִּי אֹתָ֖הּ מֵאִשָּׁ֑י קֹ֤דֶשׁ קׇֽדָשִׁים֙ הִ֔וא כַּחַטָּ֖את וְכָאָשָֽׁם׃ (יא) כׇּל־זָכָ֞ר בִּבְנֵ֤י אַהֲרֹן֙ יֹֽאכְלֶ֔נָּה חׇק־עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם מֵאִשֵּׁ֖י ה' כֹּ֛ל אֲשֶׁר־יִגַּ֥ע בָּהֶ֖ם יִקְדָּֽשׁ׃ {פ}
(1) ה' spoke to Moses, saying: (2) Command Aaron and his sons thus: This is the ritual of the rising offering: The rising offering itself shall remain on the hearth upon the altar all night until morning, while the fire on the altar is kept going on it. (3) The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar. (4) He shall then take off his vestments and put on other vestments, and carry the ashes outside the camp to a pure place. (5) The fire on the altar shall be kept burning, not to go out: every morning the priest shall feed wood to it, lay out the burnt offering on it, and turn into smoke the fat parts of the offerings of well-being. (6) A perpetual fire shall be kept burning on the altar, not to go out. (7) And this is the ritual of the meal offering: Aaron’s sons shall present it before ה', in front of the altar. (8) A handful of the choice flour and oil of the meal offering shall be taken from it, with all the frankincense that is on the meal offering, and this token portion shall be turned into smoke on the altar as a pleasing odor to ה'. (9) What is left of it shall be eaten by Aaron and his sons; it shall be eaten as unleavened cakes, in the sacred precinct; they shall eat it in the enclosure of the Tent of Meeting. (10) It shall not be baked with leaven; I have given it as their portion from My offerings by fire; it is most holy, like the sin offering and the guilt offering. (11) Only the males among Aaron’s descendants may eat of it, as their due for all time throughout the ages from יהוה’s offerings by fire. Anything that touches these shall become holy.
~ What is missing from the instructions for the rising offering, aka burnt offering aka burnt sacrifice?
~ What is the purpose of the fire?
~ Which offering is made with only grain?
~ Who eats that? Who eats almost all offerings? Do you recall the exceptions?
~ Notice that מוֹקְדָ֨הֿ, mokdah, is a hapax legomenon, ie, it appears only once in Tanach - here. So "hearth" is a guess more than a translation.
(1) A psalm of Asaph. God, the LORD God spoke and summoned the world from east to west. (2) From Zion, perfect in beauty, God appeared (3) —let our God come and not fail to act! Devouring fire preceded Him; it stormed around Him fiercely. (4) He summoned the heavens above, and the earth, for the trial of His people. (5) “Bring in My devotees, who made a covenant with Me over sacrifice!” (6) Then the heavens proclaimed His righteousness, for He is a God who judges. Selah. (7) “Hear, My people, and I will speak, O Israel, and I will exhort you. I am God, your God. (8) I will not rebuke you for your sacrifices, and your rising offerings, are made to Me daily; (9) I claim no bull from your estate, no he-goats from your pens. (10) For Mine is every animal of the forest, [even] the beasts of a thousand mountains.(11) I know every bird of the mountains, the creatures of the field are subject to Me. (12) Were I hungry, I would not tell you, for Mine is the world and all it holds. (13) Do I eat the flesh of bulls, or drink the blood of he-goats? (14) A sacrifice to God is thanks, and pay your vows to the Most High. (15) Call upon Me in time of trouble; I will rescue you, and you shall honor Me.” (16) And to the wicked, God said: “Who are you to recite My laws, and mouth the terms of My covenant, (17) seeing that you spurn My discipline, and and cast My words behind your back? (18) When you see a thief, you fall in with him, and throw in your lot with adulterers; (19) you devote your mouth to evil, and yoke your tongue to deceit; (20) you are busy maligning your brother, defaming the son of your mother. (21) You did all those things and I was silent, you fancy that I am like you; so I rebuke you and I will arrange [charges] in front of your eyes. (22) Mark this, you who are unmindful of God, lest I tear you apart and no one save you. (23) One who sacrifices a thank offering honors Me, and to one who improves his way I will show the salvation of God.”
~ What is the main message of this psalm?
~ Who eats the offerings? Who needs the sacrifices?
~ Is it an all-or-nothing proposition?
The Book of Psalms is an anthology of pre-existent material, probably compiled by the 2nd century BCE at the latest.
COMMAND AARON — The expression “Command …!” always implies urging on to carry out a command, implying too, that it comes into force at once, and is binding upon future generations (cf. Rashi on this passage in Kiddushin 29a). R. Simeon said: Especially must Scripture urge on the fulfilment of the commands in a case where monetary loss is involved (Sifra, Tzav, Chapter 1 1; Kiddushin 29a).
~ Why is Rashi connecting the korban olah with monetary loss? Why the urging/alacrity?
ו' דָּא אוֹרַיְיתָא דְשַׁרְיָא בְפוּמָא, וּבְרוּחָא דְפוּמָא פָרְחַת עַל נֶשֶׁר, דְּנֶשֶׁר אִיהוּ חוֹטָמָא, תְּרֵין גַּדְפוֹי דִּילָהּ תְּרֵין שִׂפְוָון, וַעֲלָהּ אִתְּמַר (קהלת י כ) כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר, וְדָא עַמּוּדָא דְאֶמְצָעִיתָא, דְּחָכְמָה וּבִינָה אִינוּן נִסְתָּרוֹת בְּמוֹחָא וְלִבָּא בִּרְחִימוּ וּדְחִילוּ, וְאוֹרַיְיתָא בְלָא דְחִילוּ וּרְחִימוּ לָא פָרְחַת לְעִילָא...
Vav - this is the Torah that dwells in the mouth, and in the breath of the mouth it fledges on the eagle, since the eagle is the nose, the two wings are the two lips, and about it it is written: "a bird of the air carries the utterance, and a winged creature reports the word" (Prov. 10:20). And this is the middle pillar, in that Wisdom and Understanding are hidden in the brain and in the heart in love and awe, and Torah that has no awe and love cannot fledge towards above.
~ Vav represents da'at, or awareness/knowledge, without which Wisdom and Understanding are not connected
~ Ba'al HaSulam: this is the secret of Torah - she arranges the light of the spirit that reigns the mouth; the light fledges from lower to higher
(לה) ומתנאי שמחת המועדים, שלא יהיה שמח בשחוק וטיולים כמנהג שמחת הכותיים בחגיהם, שנאמר (הושע ט, א) אל תשמח ישראל אל גיל כעמים, אלא יהיה בשמחת המועד עצמו, שהם ימי מקראי קדש, כדפי' לעיל, והוא כאדם שיהיה עומד בחשך שישמח בבא אליו אור חדש, כך צריך שיהיה שמח בשמחת התורה במועד יותר משאר הזמנים, כדפירשו רבותינו ז"ל (ירושלמי שבת פט"ו ה"ג) שלא ניתנו ימים טובים לישראל אלא לעסוק בתורה.
(לו) ודע כי מציאות השמחה גורם יחוד, שאי אפשר שיתקרבו העלולים עילה בעלול אם לא יהיה ביניהם שמחה שתחפוץ העילה שיתקרב עלולה אצלה, וכן שמחת העלול להכלל בעילתו, כדי שיאור ממנו, וזהו קרבן לה' שפי' בתיקונים (דף לד ע"ב) שאמרו זה לשונם וכד יהון מקרבין אתיין אב עם אם בן עם בת, כל חד בבת זוגיה, ה' עילאה לגבי י', ה' תתאה לגבי ו', האי איהו קרבן עולה ויורד, בההוא זמנא (יחזקאל לז, ז) ותקרבו עצמות עצם אל עצמו, ובסוף דבריו וכד נחיתת לגבי ברא איתמר בה (ויקרא ו, ה) והאש על המזבח תוקד בו, אתוקד בשלהובין דרחימו, עד כאן לשונו לעניננו.
(לז) ושלהובין דרחימו, הוא הוא השמחה, והוא אש הבאה מצד השמאל שהוא היין המשמח, והוא הגורם הזווג, וכן פירש בזוהר (פ' קרח דף קעח ע"ב) בענין ועבד הלוי הוא (במדבר יח, כג), זה לשונו הוא, אשלים שלימותא למהוי כלא חד. הוא, פשיטא לקבלא לכנסת ישראל כדאמר (שה"ש ב, ו) שמאלו תחת לראשי, בגין לחברא זיווגא כחדא, מאן איתער רחימותא הוי אומר הו"א, עד כאן לשונו. ושם פירש כמה פירושים במלת הו"א, ולפירוש הזה הו"א בבינה, ומשם תתעורר השמחה לכנסת ישראל בזווג, באופן שיתיחד האצילות בשלימותו כלו כאחד. נמצא כי עיקר השמחה הוא ייחוד וקשר האצילות כלו כאחד והארתו על ידי המאציל, שזהו כל השמחה שיאירו ויתיחדו כולם כאחד עד שיאיר בהם המאציל כראוי.
(35) And from the Tanna'im regarding the happiness on a festival [we learn] that one should not be happy with laughter and frivolity like the idolaters in their festivals, as it is written "Rejoice not, oh Israel, with joy as the peoples" (Hosea 9:1), rather, one should be happy simply because it is a festival, as they are days of holy gatherings, as we explained above. One should feel like a person who is standing in the dark, that feels happy when they see new light, so too one needs to be happy through Torah in the holy days more than in regular days, as our rabbis explained "holy days were only given to Israel so Israel would busy themselves with Torah" (Yerushalmi Shabbat Perek 15, Halacha 3).
(36) And know that the reality of happiness is that it brings about connection, that it is impossible that the weak ones would come close to on high if there was no happiness among them, which makes the ones on high desire closeness with the weaker ones, and so happiness of the weak one has to be included in the weak one's ascent, so that the weak one will be illuminated by it. And this is "korban lHashem" [sacrifice/getting close] that the explanation in the Tikkunim (Tikkunei Zohar 105b, seems a different version than the current printed one) that they said, and these are their words: "And when they came to sacrifice, father with mother, son with daughter, each one with their corresponding pair, the Yud above would be with the Hey, the Hey below with the Vav, that was the Korban Oleh VeYored [a sacrifice/coming close that goes up and down], and in that same moment "the bones came together, bone to matching bone" (Ezek. 37:7) [etzem/bone/essence] and at the end of his words, when "and the fire on the altar shall be kept burning" (Lev. 6:5) - up to here are the words of our issue.
(37) And the kindling of love is truly happiness, and this is the fire that comes from the left side, which is the wine that makes happiness, and it is the what brings about connection, and so too it is explained in the Zohar (Korach, 178b) regarding the issue of "and the Levite, he will work" (Numbers 18:23) - and this is the text: "He will complete a completeness, and be one with all. He - simply to receive the congregation of Israel, as it says "and His left hand is under my head" (Songs, 2:6), in the sense of the connection of a pair as one. Who says love? It is "he". Until here the words of the text. And there, there are many explanations for the word "he", and in this explanation "he" is in Binah, and from there the happiness of the congregation of Israel arouses, in the pairing, in a way that the World of Emanations will unite and become completely one. It is seen that the essence of happiness is the union and connection of the World of Emanations all as one, and see that through the One Who Emanates, this is all the happiness that they illuminate and become one, all as one, until the One Who Emanates will illuminate them, as appropriate.
~ What is the essence of true happiness, according to the Reshit Chochmah?
~ How does he read the term sacrifice/korban?
~ Is happiness really a feeling, in this view?
~ How do you distinguish the levels of happiness?
וזש״ה (ויקרא ו׳, ב׳) צו את אהרן וגו׳ זאת תורת העולה וגו׳ ופירש רש״י אין צו אלא זירוז וכו׳ אמר ר׳ שמעון ביותר צריך לזרז במקום שיש חסרון כיס פירוש זאת תורת העולה כי זאת היא תורת העולה שיכולה לעלות שהוא לשמה בדחילו ורחימו דפרחת לעילא זאת הנקרא תורה וביותר צריך לזרז על זה במקום שיש חסרון כיס שצריך על ידי זה לחסר הכיס היא ההתכסות כל אחד ואחד על ידי תורה לשמה והבן:
And this, that the verse says "Command Aaron etc this is the Torah of the rising offering etc (Lev. 6:2) - and the explanation of Rashi "Command always implies urging etc R. Simeon said: Especially must Scripture urge on the fulfillment of the commands in a case where monetary loss/chisaron kis is involved". The explanation is that "this is the Torah of the rising offering" - that this Torah can rise, which is Torah studied for its own sake, in awe and fear, that fledges towards the High - this is [really] called Torah, and particularly one has to be in alacrity regarding this in a place where monetary loss is involved, that one needs through this "monetary loss" - which is to cover like a pocket every other person through Torah studied for its own sake. And understand this well.
~ How does the Me'or Einayim understand the idea of sacrifice/offering/korban?
~ What is the power of studying Torah for its own sake?
~ Who do you include when you study?
וידבר ה' אל משה לאמר צו את אהרן ואת בניו לאמר זאת תורת העולה היא העולה על מוקדה על המזבח כל הלילה עד הבוקר ואש המזבח תוקד בו ולבש הכהן מדו בד ומכנסי בד ילבש על בשרו והרים את הדשן אשר תאכל האש וכו' פירש"י אין צו אלא לשון זירוז מיד ולדורות וביותר צריך הכתוב לזרז במקום שיש חסרון כיס ע"כ הנה בוודאי התורה היא נצחיות ונוהג תמיד בכל דור ודור ויש במקראי קודש אלו רמז לפענ"ד להורות דרך ה' אל הצדיקים החכמים שבדור איך שיראו לקרב נשמות ישראל העשוקים ר"ל: להשם יתברך ויתעלה וזה היה גם מעשה אהרן ובניו שהיו מקריבים קרבנות ישראל חטאת ואשמות ועולות כ"א לפי בחינתו ומה שהיה צריך לו והיו מעלים ומקרבים בזה נשמות של ישראל לכ"א לפי מה שהיה צריך לו ולפי בחינתו וזהו הזירוז הוא מיד ולדורות כי אף שאין קרבנות בזה"ז עכ"ז צדיקים שבכל דור ודור מקרבים נשמות קדושות של ישראל ע"י תפלתם הזכה ותורתם שאומרים באמת ובתמים בכוונת הלב בד"ור והוא שאמר אח"כ זאת תורת העולה הוא העולה היינו כי ידוע תורה שלא לשמה לא פרחת לעילא ואין לה עליה רק מי שלומד תורה לשמה זו התורה היא שעולה לעילא וענין לשמה הוא ידוע מ"ש בכתבים שהוא לשם ה' היינו שיתייחד ה' אחרונה שהיא השכינה כביכול עם יה"ו שיהיה נעשה הוי"ה שלם יחיד קב"ה ושכינתיה ויהיה השם שלם וידוע ה' יש לה ג' צירופים ה"י ה"א ה"ה נמצא ג' מלואים של ה' הם היא וזהו שמרמז הפסוק זאת תורת העולה היינו זו הוא התורה שעולה לעילא היא העולה היינו כשהכוונה בה היא להעלות ה' שהוא לשמה לשם ה' שיש לה ג' צירופים שהם היא זו הוא התורה שעולה ופרחת לעילא על מוקדה על המזבח כל הלילה עד הבוקר היינו מזבח לשון יסורים כמו מזבח כפרה כמ"ש אוה"ח והוא שאמר על מוקדה היינו שיבער בלבו על המזבח היינו ה' מזבח ר"ל היסורים של השכינה כביכול כל הלילה שהיא בגלות הדומה לליל' עד הבוק' היינו שיאיר הגאולה ויהי' קרבה אל נפשי גאלה ויהיה נהירו דכל עלמין ואש המזבח תוקד בו היינו שיבער בלבו אש התלהבות הנ"ל על המזבח תמיד בכל עת ובכל רגע ולבש הכהן היינו העובד ה': מדו בד היינו לשון בדידות ר"ל שישים אל לבו שהוא לבדו יחיד בעולם וכל העולמות תלוים עליו כדאית' בגמרא חייב כל אדם לומר כל העולם לא נברא אלא בשבילי וכבר נתבאר זה לעיל ומכנסי בד היינו מי שמכניס לו זה הבדידות בלבו ולומד אותו יראת שמים ילבש על בשרו היינו שיקרב עצמו אל הצדיק: והרים את הדשן אשר תאכל האש י"ל ע"ד ששאל אחד להרב המגיד ז"ל האיך נוטלין התלהבות להש"ית והשיב לו מי שצריך לאש מחפש באפר וזה י"ל גם כאן והרים את הדשן היינו אפר שיחזיק עצמו לאפר ועי"ז יתעורר בלבו התלהבות להבורא יתברך וזהו והרים את הדשן היינו הבחי' אפר ירים אותו: אשר תאכל האש ר"ל שיבוא לידי אש התלהבות ושמו אצל המזבח היינו שעי"ז ישים אל לבו יסורי השכינה כביכול כנ"ל עד הבוקר היינו עד שיאיר אור בוקר נהירו דכל עלמין וזהו זירוז מיד ולדורות כנ"ל וזהו שרימז רש"י בצחות לשונו הטהור וביותר צריך לזרז במקום שיש חסרון כיס: כיס הוא מספר צ' וזהו חסרון היינו שחסר א' שהוא אלופו של עולם ואין יחוד ח"ו ולכך ביותר צריך לזרז לעשות יחוד והבן:
Command Aaron and his sons thus: This is the Torah of the rising offering: The rising offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it. The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar. (Lev. 6:2-3) - and the explanation of Rashi "Command always implies urging". And for the generations, it is most important to urge in a place of monetary loss, and therefore obviously Torah is eternal and is applicable for every generation, and these holy gatherings are a hint, according to my humble opinion, to teach the way of God to the righteous, the wise, of the generation on how they will see to bring close the souls of Israel that are stuck, God forbid, to Hashem, Blessed and High, and this was also what Aharon and his children had to do, when they were bringing the sacrifices of Israel, the sin offering, the guilt offering and the rising offering, each according to their aspect, and according to what they needed, and through this they made the souls of Israel rise and come closer, each one, according to what each one needed, and according to each one's aspect, and this is the alacrity, which means, to do immediately. And for the generations, even when there are no sacrifices in our times, the righteous that are in every generation make the holy souls of Israel to come close through their prayers, and through their Torah, which they speak in truth and in honesty, and in focused intention in that generation. And the text after that says "this is the Torah of the Rising [Sacrifice] - the rising happens. It is known that Torah that is not studied for its own sake does not fledge to Above, and the issue of 'for its own sake [lishmah]' is what is known from other writings, which is, that it is for the Hey [leshem h'], meaning, that unifies the last Hey, which is, as it were, the Shechinah, with Yud-Hey-Vav, so that it will become Havayah, complete, unifying the Holy Blessed One and His Shechinah, and the Name will be complete. ... And when the intention lishmah, for the Hey, to raise the Hey, that Torah rises and fledges to Above, to the hearth, to the altar all night long, until the morning. Altar is an expression of suffering ... as the Ohr HaChayim explains, on the hearth, meaning, burning in the heart, on the altar, as HaMizbeach, that is, Hey [and] Mizbeach - that there are sufferings for the Shechinah, as it were, all night long, in this exile, which is similar to a night, until morning, which is when redemption comes. And this is 'bring my soul close, redeem her!' [from Lecha Dodi]. And this is "[Torah, Torah:] the brightness of all the worlds" (Zohar 3:166b). "And the fire of the altar is in it" that is, the fire of excitement will burn in one's heart "on the altar, always" - at every time and every moment. "And the kohen will dress", that is, the servant of God; "a linen tunic / mido ba'd" that comes from the expression for alone, bedidut, meaning, that one should see oneself as the only one in the world in whose actions all the worlds are depending on, as we read in the Gemara "a person should say 'all the world was created for me'" - and this was already explained. "And linen pants / michnesei ba'd" - that is, one will input/machnis this aloneness in one's heart and learn awe of heaven. "Will wear on his flesh" - meaning, one will come close to a righteous person. "Will elevate the ashes that the fire consumed" - this one needs to be explained through what was asked of the Maggid z"l, 'how does one initiate excitement/fervor to the Holy One of Blessing? And he answered: one who needs fire should look in the ashes. And this is also regarding 'he will elevate the ashes' meaning, one should remind oneself that they are dust and ashes, and through that arouse in one's heart the fervor for the Holy One of Blessing, which is the aspect of elevation of the ashes, that the ashes elevate the person. "That the fire consumes" - meaning, one should come to the fire of fervor "and place it beside the altar" - meaning, through this one should put into one's heart the sufferings of the Shechinah, as it were. "Until morning" - when all the worlds will be illuminated. And now this is the alacrity, both for now and the generations. And this is the hint in that pure commentary by Rashi, that one needs to have alacrity when there is monetary loss. The word 'kis' [pocket] has the value of 90 [tzadi], and this is the lack, meaning, [the one bringing the offering] lacks the alef, which is a symbol for God [Alufo shel Olam, the Champion of the World] and there is no connection, God forbid, and therefore in this case alacrity is needed, to make the connection. And understand this deeply.
~ How does the Degel Machane Efraim decode the symbols of our reading?
~ What is his main message?
(לז) בְּרִאשִׁית בָּרָא אֱלֹקִים. הֲדָא הִיא פִּקּוּדָא קַדְמָאָ''ה דְּכֹלָּא. וְאִקְרֵי פִּקּוּדָא דָא יִרְאַת ה' דְּאִקְרֵי רֵאשִׁית. דִּכְתִיב, (תהלים קיא) רֵאשִׁית חָכְמָה יִרְאַת ה'. (משלי א) יִרְאַת ה' רֵאשִׁית דַּעַת. בְּגִין דְּמִלָּה דָא רֵאשִׁית אִקְרֵי. וְדָא אִיהִי תַּרְעָא לְאָעָלָא גוֹ מְהֵימְנוּתָא. וְעַל פִּקּוּדָא דָא אִתְקְיַּים כָּל עָלְמָא.
(לח) יִרְאָה אִתְפְּרַשׁ לִתְלַת סִטְרִין. תְּרֵין מִנַּיְיהוּ לֵית בְּהוּ עִיקָרָא כְּדְקָא יְאוּת, וְחַד עִיקָּרָא דְּיִרְאָה. אִית בַּר נַשׁ דְּדָחִיל מקוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּיֵיחוֹן בְּנוֹהִּי וְלָא יְמוּתוּן. אוֹ דָּחִיל מֵעוֹנְשָׁא דְּגוּפֵיהּ אוֹ דְּמָמוֹנֵיהּ. וְעַל דָּא דָּחִיל לֵיהּ תָּדִיר. אִשְׁתְּכַח יִרְאָה דְּאִיהוּ דָּחִיל לְקוּדְשָׁא בְּרִיךְ הוּא לָא שָׁוֵי לְעִקְּרָא. אִית בַּר נָשׁ דְּדָחִיל מִן קוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּדָחִיל מֵעוֹנָשָׁא דְּהַהוּא עָלְמָא וְעוֹנָשָׁא דְּגֵיהִנֹּם. תְּרֵין אִלֵּין לָאו עִיקָּרָא דְּיִרְאָה אִנּוּן וְשָׁרְשָׁא דִילֵיהּ.
(לט) יִרְאָ''ה דְּאִיהִי עִקָּרָא, לְמִדְחַל בַּר נָשׁ לְמָארֵיהּ בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכֹלָּא קַמֵּיהּ כְּלָא חֲשִׁיבִין. כְּמָה דְּאִתְּמָר (דניאל ד) וְכָל דָּיְירֵי אַרְעָא כְּלָא חֲשִׁיבִין. וּלְשַׁוְאָה רְעוּתֵיהּ בְּהַהוּא אֲתַר דְּאִקְרֵי (נ''א ב) יִרְאָה.
(מ) בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר וַוי אִי אֵימָא וַוי אִי לָא אֵימָא. אִי אֵימָא יִנְדְּעוּן חַיָּיבִין הֵיךְ יִפְלְחוּן לְמָארֵיהוֹן. אִי לָא אֵימָא יֹאבְדוּן חַבְרַיָּיא מִלָּה דָא. בְּאֲתַר דְּיִרְאָה קַדִּישָׁא שָׁרֵי, מִלְּרַע אִית יִרְאָה רָעָה דְּלָקֵי וּמָחֵי וּמְקַטְרֵג וְאִיהִי רְצוּעָה לְאַלְקָאָה חַיָּיבַיָּא. וּמָאן דְּדָחִיל בְּגִין עוֹנֶשׁ דְּמַלְקְיוּתָא וְקִטְרוּגָא כְּמָה דְאִתְּמָר. לָא שַׁרְיָא עֲלֵיהּ הַהִיא יִרְאַת ה' דְּאִיקְרֵי יִרְאַת ה' לְחַיִּים. אֶלָּא מָאן שַׁרְיָא עֲלֵיהּ הַהִיא יִרְאָה רָעָה. וְאִשְׁתְּכַח דְּשַׁרְיָא עֲלֵיהּ הַהִיא רְצוּעָה יִרְאָה רָעָה וְלא יִרְאַת ה'.
(מא) וּבְגִין כַּךְ אֲתַר דְּאִקְרֵי יִרְאַת ה' רֵאשִׁית דַּעַת אִקְרֵי. וְעַל דָא אִתְכְּלִיל הָכָא פִּקּוּדָא דָּא. וְדָא עִקָּרָא וִיסוֹדָא לְכָל שְׁאָר פִּקּוּדִין דְּאוֹרַיְיתָא. מָאן דְּנָטִיר יִרְאָה (דא) נָטִיר כֹּלָּא. לָא נָטִיר יִרְאָה לָא נָטִיר פִּקּוּדֵי אוֹרַיְיתָא, דְּהָא דָא תַּרְעָא דְכֹלָּא. וּבְגִין כַּךְ כְּתִיב בְּרֵאשִׁית דְּאִיהִי יִרְאָה, בָּרָא אֱלקִים אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. דְּמָאן דְּעֲבַר עַל דָּא עֲבַר עַל פִּקּוּדֵי דְאוֹרַיְיתָא. וְעוֹנְשָׁא דְּמָאן דְּעֲבַר עַל דָּא הַאי רְצוּעָה רָעָה אַלְקֵי לֵיהּ. וְהַיְינוּ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹקִים. הָא אִלֵּין אַרְבַּע עוֹנָשִׁין לְאַעֲנָשָׁא בְּהוֹן חַיָּיבַיָּא.
(מב) תֹּהוּ דָּא חֶנֶק, דִּכְתִיב, (ישעיה לה) קַו תֹּהוּ (זכריה ב׳:ה׳) חֶבֶל מִדָּה. בֹּהוּ דָּא סְקִילָה, אַבְנִין דִּמְשׁוּקָעִין גּוֹ תְּהוֹמָא רַבָּא לְעוֹנְשָׁא דְּחַיָּיבַיָּא. וְחשֶׁךְ דָּא שְׂרֵיפָה, דִּכְתִיב, (דברים ה׳:כ׳) וַיְהִי כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ (דברים ד׳:י״א) וְהָהָר בּוֹעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חשֶׁךְ כו'. וְדָא אֶשָּׁא תַּקִּיפָא דְּעַל רֵישֵׁיהוֹן דְּחַיָּיבַיָּא שָׁרֵי לְאוֹקְדָא לוֹן. וְרוּחַ דָּא הֶרֶג בְּסַיָּיף. רוּחַ סְעָרָה חַרְבָּא מְשַׁנְּנָא הִיא מְלַהֲטָא בֵּיהּ. כְּמָא דְאַתְּ אָמֵר, (בראשית ג׳:כ״ד) וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת וְאִקְרֵי רוּחַ. הַאי עוֹנָשָׁא לְמַאן דְּיַעֲבַר עַל פִּקּוּדֵי אוֹרַיְיתָא. וּכְתִיב לְבָתַר יִרְאָה, רֵאשִׁית, דְּאִיהִי כְּלָלָא דְּכֹלָּא. מִכָּאן וָהָלְאָה שְׁאָר פִּקּוּדִין דְּאוֹרַיְיתָא.
(מג) פִּקּוּדָא תִּנְיָינָא דָּא אִיהִי פִּקּוּדָא. דְּפִקּוּדָא דְּיִרְאָה אִתְאַחֲדַת בָּהּ וְלָא נַפְקָא מִינָהּ לְעָלְמִין. וְאִיהִי אַהֲבָ''ה. לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ רְחִימוּ שְׁלִים. וּמָאן אִיהוּ רְחִימוּ שְׁלִים. דָּא אַהֲבָה רַבָּה דִּכְתִיב, (בראשית י״ז:א׳) הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים שְׁלִים בִּרְחִימוּתָא. וְדָא הוּא דִכְתִיב וַיֹּאמֶר אֱלקִים יְהִי אוֹר דָּא רְחִימוּ שְׁלֵימוּתָא דְּאִקְרֵי (פקודי רנ''ד ב) אַהֲבָה רַבָּה. וְהָכָא אִיהוּ פִּקּוּדָא לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ כְּדְקָא יְאוּת.
(מד) אָמַר רִבִּי אֶלְעָזָר, אַבָּא, רְחִימְתָּא בִּשְׁלִימוּ אֲנָא שְׁמַעְנָא בֵּיהּ. אָמַר לֵיהּ אֵימָא בְּרִי קַמֵּי דְּרִבִּי פִּינְחָס דְּהָא אִיהוּ בְּהַאי דַרְגָא קָאִים. אָמַר רִבִּי אֶלְעָזָר אַהֲבָה רַבָּה הַיְינוּ אַהֲבָה שְׁלֵימְתָּא בִּשְׁלִימוּ דִּתְרֵין סִטְרִין, וְאִי לָא אִתְכְּלִיל בִּתְרֵין סִטְרִין לָאו
(א) אִיהוּ אַהֲבָה כְּדְקָא יָאוֹת בִּשְׁלִימוּ.
(ב) וְעַל דָּא תָּנִינָן בִּתְרֵין סִטְרִין אִתְפְּרַשׁ אַהֲבָה רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא. אִית מָאן דְּרָחִים לֵיהּ מִגּוֹ דְּאִית לֵיהּ עוּתָרָא, אוֹרְכָּא דְּיוֹמִין, בְּנִין סַחֲרָנֵיהּ, שַׁלִּיט עַל שַׂנְאוֹי, אָרְחוֹי מִתְתַּקְּנָן לֵיהּ, וּמִגוֹ כָּךְ רָחִים לֵיהּ. וְאִי לְהַאי יְהֵא בְּהִפּוּכָא וִיהַדַּר עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא גִּלְגּוּלָא דְּדִינָא קַשְׁיָא, יְהֵא שַׂנְיָא לֵיהּ וְלָא יִרְחֵם לֵיהּ כְּלָל. וּבְגִין כָּךְ רְחִימוּ דָא לָאו אִיהוּ אַהֲבָה דְּאִית לֵיהּ עִקָּרָא.
(ג) רְחִימוּ דְּאִקְרֵי שְׁלִים הַהוּא דְּהֲוֵי בִּתְרֵין סִטְרִין בֵּין בְּדִינָא בֵּין בְּטִיבוּ. וְתִקּוּנָא דְּאָרְחוֹי דְּרָחִים לֵיהּ לְמָארֵיהּ כְּמָה דִּתְנֵינָן אֲפִלּוּ הוּא נָטִיל נִשְׁמָתָךְ מִינָךְ. דָּא אִיהוּ רְחִימוּ שְׁלִים דְּהֲוֵי בִּתְרִין סִטְרִין (יז ע''ב). וְעַל דָּא אוֹר דְּמַעֲשֵׂה בְרֵאשִׁית נָפַק וּלְבָתַר אִגְנִיז. כַּד אִגְנִיז נָפַק דִּינָא קַשְׁיָא וְאִתְכְּלִילוּ תְּרֵין סִטְרִין כְּחֲדָא לְמֶהֱוֵי שְׁלִימוּ דָּא אַהֲבָה כְּדְקָא יְאוּת.
(ד) נָטְלֵיהּ רִבִּי שִׁמְעוֹן וּנְשָׁקֵיהּ. אֲתָא רִבִּי פִּינְחָס וּנְשָׁקֵיהּ וּבֵרָכֵיהּ וְאָמַר בְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרַנִי הָכָא. דָּא הוּא (לעיל דף י''א ע''א) נְהִירוּ דַּקִּיק דְּאָמְרוּ לִי דְּאִתְכְּלִיל בְּבֵיתָאִי וּלְבָתַר נָהִיר כָּל עָלְמָא. אָמַר רִבִּי אֶלְעָזָר וַדַּאי לָא אִיצְטְרִיךְ לְאִתְנְשֵׁי יִרְאָ''ה בְּכָל פִּקּוּדִין, כָּל שְׁכֵּן בְּפִקּוּדָא דָא אִצְטְרִיךְ יִרְאָה לְאִתְדַּבְּקָא בְּהַאי. הֵיךְ אִתְדַּבְּקָא. אַהֲבָה אִיהִי בְּסִטְרָא חַד טַב כְּמָה דְּאִתְּמָר דְּיָהַב עוּתְרָא וְטַב אוֹרְכָּא דְחַיֵּי בְּנֵי מְזוֹנֵי, כְּדֵין אִיצְטְרִיךְ לְאַתְעָרָא יִרְאָה וּלְמִדְחַל דְּלָא יִגְרוֹם חוֹבָא. וְעַל דָּא כְּתִיב, (משלי כח) אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, בְּגִין דְּהָא כָּלִיל יִרְאָ''ה בְּאַהֲבָ''ה.
(37) 37. בְּרִאשִׁית בָּרָא אֱלֹקִים. "In the beginning. Elohim created" (Gen. 1:1). This is the first and foremost precept of all. And this precept is called "the fear of the Hashem," which is called the "beginning." As it is written, "The Fear of Hashem is the beginning of wisdom" (Ps. 111:10); "The fear of Hashem is the beginning of knowledge" (Prov. 1:7). Because this fear (or awe) is called a beginning. And it is the gateway through which one enters into Faith. So based on this precept, the whole world is able to exist.
(38) 38. Fear is divided into three types. Two have no fundamental sources and one is the actual source of fear. There is a person who fears and respects the Holy One, blessed be He, so that his children will live and not die, or because he is afraid to be punished through his body or his wealth. This person, therefore, is always afraid of Him. But we can see that the fear he has of the Holy One, blessed be He, has no actual source (is not really genuine). And there is a person who fears the Holy One, blessed be He, because he is afraid of the punishment that awaits him in the other world, and the tortures of Gehenom. These two are not the essence of fear nor its genuine source!
(39) 39. The fear that is essential and genuine occurs when a person fears his Master because he is almighty and governs all; because He is the main source and essence of all worlds. And everything that exists is as nothing compared to Him. As it is written, "and all the inhabitants of the earth are reputed as nothing" (Daniel 4:32) and a person should concentrate his desires to that place which is called "fear!"
(40) 40. Rabbi Shimon began to weep and said, woe if I say and woe if I do not say. If I say, then the evil people shall know how to serve their Master. And if I do not say, the friends shall lose this matter. Because at the location where the sacred fear is to be found, down below, there is a corresponding evil fear that smites and scourges and then prosecutes. This is a lash used for the whipping of the wicked. So, he who fears because of the punishment of being whipped and prosecuted, as is already stated, does not have that fear of Hashem that is called "the fear of Hashem tends to life" (Prov. 19:23). Then what fear is such a person endowed with? It is evil fear. And so he is ruled by that whipping lash, the evil fear, and not the fear of Hashem.
(41) 41. And because of this, the place that is named "the fear of Hashem" is called "the beginning of knowledge" (Prov. 1:7). And this precept is included here. This is the source and the main principle of all the other precepts of the Torah. Whoever observes the precept of fear observes all the others. He who does not observe the precept of fear does not observe any of the precepts of the Torah. Because this (fear) is the gateway to everything! Because of this, it is written, "In the Beginning," which is "fear", "Elohim created the heaven and the earth." Because, whoever transgresses this, transgresses all of the precepts of the Torah. And the punishment for he who transgresses is this cruel and evil lash, which shall whip him. Therefore "and the earth was without form and void, and darkness was upon the face of the deep; and a wind from Elohim" (Gen. 1:2) are the four punishments for the wicked.
(42) 42. "Without form" means strangulation, as it is written, "a line of confusion" (Isaiah 34:11) that is "a measuring line" (Zech. 2:5). "Void" means stoning and refers to the stones that are sunk in the great deep for the purpose of punishing the wicked. And "darkness" means burning. As it is written, "And it came to pass, when you heard the voice out of the midst of the darkness, while the mountain did burn with fire" (Deut. 5:20). And this fierce fire "shall fall upon the head of the wicked" (Jer. 23:19) to burn them. And "a wind" means slaughtering by the sword. Because the tempest storm is a flaming, sharp sword that burns within it. As it is written, "and the bright blade of a revolving sword" (Gen. 3:24). And it is also called a wind. So this is the punishment for whoever transgresses the precepts of the Torah. Because it appears after fear that is called Beginning and includes everything. From here onward, come the rest of the precepts of the Torah.
(43) 43. The second precept is that the precept of fear is strongly attached to and never disconnected from the precept of love. A person should love his Master wholly. And what is perfect love? It is great love, as it is written, "walk before Me and be perfect" (Gen. 17:1). Meaning, to be whole with love. Thus it is written, "And Elohim said, Let there be light" (Gen. 1:3). This perfect love is called great love. And here it appears as a precept, that a person should love his Master properly.
(44) 44. Rabbi Elazar said: My father, I have heard that meaning of perfect love. He said to him: Say it, my son, in front of Rabbi Pinchas, as he is truly on that level. Rabbi Elazar said: Great love means perfect love, perfected from both sides. And if it does not include both, then
(1) 1. ...include both, then it is not a proper perfect love!
(2) 2. This is why we have learned that the love of the Holy One, blessed be He, is explained in two ways. There is he who loves Him because he is rich, has length of life, his children are around him, he rules his enemies, and he succeeds in his ventures. Because of all these, he loves Him. But if it were the opposite, if the Holy One, blessed be He, were to turn the wheel of fortune against him and replace this with harsh judgment, he would then hate Him and not love Him at all. Therefore, this love is not a love that has a base.
(3) 3. The love that is called whole is that love that is included from both sides, from both Judgment, Chesed and success. He should love the Holy One, blessed be He, as we have learned; even if He was to take away your soul. This is the perfect love that includes both aspects. And because of this, the light of the acts of Creation was revealed and then hidden. When it was hidden, harsh judgment came forth and both aspects became united and reached perfection. This is proper love.
(4) 4. Rabbi Shimon hugged and kissed him. Then Rabbi Pinchas came and kissed and blessed him. He then said: Certainly, the Holy One, blessed be He, has sent me here. This is that tiny ray of light that I was told shines in my house, and later on shall lighten up the entire world." Rabbi Elazar said: Certainly, fear should not be omitted from the precepts, especially from this one (love). So fear should be attached to it. How is it attached? Love brings good from one side. As it is explained: when the Holy One, blessed be He, gives a person riches and all goodness, length of life, children, and sustenance, then that person should arouse in himself fear. And he should be afraid of what the sin might bring upon him. Of this it is written, "Happy is the man that fears always" (Proverbs 28:14), because fear is now included with love.
~ How are the emotions of fear/awe and love understood in the Zohar?