Thursday 27 Adar I 5703
Torah Lessons (5703)	Chumash: Vayakheil, Chamishi with Rashi. Tehillim: 120-134. Tanya: But as for (p. 147)...neighborly love (p. 147).

My father said: Truth is the middle path. An inclination to the right, to be overly stringent with oneself and find faults or sins not in accord with the truth, or an inclination to the left, to be overly indulgent, covering one's faults or being lenient in demands of Avoda out of self-love - both these ways are false.

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• Bless Rosh Chodesh Nissan;
• say the entire Tehillim in the early morning.
• Day of Farbrengen.

Haftora: Ko Amar...Olat Tamid.

Shabbat Adar Sheini 27, Parshat Hachodesh 5703
Torah Lessons (5703)	Chumash: Sh'mini, Shevi'i with Rashi. Tehillim: 120-134. Tanya: Ch. 30. It is (p. 187)...the commandment itself." (p. 191).

From my father's Sichot:

The sin of Aharon's sons ** was "...when they drew close before G-d and died."

This was Ratzo without Shov, return. [1]

The truth is that when coming "before G-d" [2] there must be Tit'haru, one must be clean and pure, and (the closeness) must be evident in actual deeds. That which is on the very highest planes descends to the very lowest depths; [3] hence Ratzo without Shov is death.

Continuing, G-d commands Moshe (Vayikra 16:2) to speak to Aharon.

The letters in the name Aharon are those in the word Nir'eh, "visible," which in terms of the powers of the soul [4] refers to intellect.

Moshe is to tell Aharon that in order to enter the sacred (area), even "within the curtain" - meaning the state prior to tzimtzum [5] - he must know that... upon the ark (Ha'aron - the letters of this word spelling nir'eh, "visible" - i.e. intellect) there is a Kaporet, a covering, an inner intent and purpose of a concealment, expressed in the words, "the face of (or "the inner aspect of") the Kaporet."

For this reason one "should not die," i.e. he should not stop with Ratzo, the entering alone - for "...in a cloud will I appear on the Kaporet;" [6] the inner intent and purpose of the First tzimtzum is revelation.

The introductory word to all this is V'al, "he shall not (enter)."

This expression of negation [7] indicates total nullification of self, Bitul, doing what Chassidus demands, not what his intelligence dictates. Then "he shall enter the sacred (area)."

   

Notes:

1. (Back to text) See Supplementary Footnotes. (Printed Edition P. 126).

2. (Back to text) In verse 30 the additional word Tit'haru is found, "will you be cleansed," after the words "before G-d."

3. (Back to text) See Supplementary Footnotes p. 127.

4. (Back to text) See Translator's Introductory Notes. When soul manifests itself, the first power that is evident, ("visible") after the powers in their latent state, is intellect.

5. (Back to text) "Contraction" and concealment of G-d, the process by which G-d's infinitude is concealed, making possible the existence of a finite Creation.

6. (Back to text) Paradoxically, it is only through G-d's concealment ("...in a cloud...") that He is accessible ("..will I appear...").

   Man's approaching G-d is insufficient; through "withdrawal," returning to the material world and living there by Torah and mitzvot, he can attain G-d. "First tzimtzum" is a paraphrase for "cloud."

7. (Back to text) Man's natural preference is what he feels is satisfying. Rejecting what he "knows" to be desirable and fulfilling - in favor of what Chassidus explains as the wish of G-d, is an act of self-negation. This prepares him to enter the Holy of Holies.