002 —002 - ועבד הלוי הוא

Ve'avad HaLevi Hu.

The meaning is as stated in the Zohar: the entire service of the Leviim was to draw down from the level of "Hu," which is Binah, the concealed world (Alma D'Itkasya), to the revealed world (Alma D'Itgalya).

The idea is as follows. We must understand the difference between Mochin D'Abba and Mochin D'Imma. (See also the maamar beginning "Matza Zo" etc.) Mochin D'Abba is the perception of bittul (self-nullification), in the aspect of Chochmah, which is the power of "mah"—as in "V'anachnu mah" (we are nothing)—which is characterized by coolness, representing Yirah Ila'ah (higher awe), a sense of shame. This is the meaning of "V'haChochmah Me'ayin Timatzei" (and wisdom is found from nothingness)—the ultimate bittul.

Mochin D'Imma, the aspect of Binah, is called "LeHanchil Ohavai Yesh"—it brings a radiance from His greatness into actual understanding and comprehension. Through this comprehension, a powerful love is born and drawn forth, with intense fiery passion toward Him, blessed be He.

In prayer, both aspects are necessary—Mochin D'Abba and Mochin D'Imma. (See the maamar beginning "Re'eh Anochi Noten" regarding the aspect of Yud-Hei in the soul.) The aspect of Mochin D'Imma is the "ratzoh"—the yearning to be absorbed above, through the intense love that is born from contemplation of His greatness, which is Mochin D'Imma. "Ki Im LaBinah Tikra" (Mishlei 2:3)—from this comes the aspect of "ratzoh" as mentioned above.

The aspect of Mochin D'Abba is afterward, the aspect of "shuv" (return). As it says: "V'im ratz libcha, shuv le'echad" (if your heart runs, return to the One). This is the aspect of Yirah Ila'ah, a sense of shame, which is Mochin D'Abba—accepting the yoke of Heaven in Torah and mitzvos. (See the explanation on the verse "Ki Atah Neri.")

Although Mochin D'Abba are higher than Mochin D'Imma, nevertheless, one must begin with Mochin D'Imma, because the main thing is to illuminate the body, and this is through revealed love that comes from the intellect of Binah, which is closer to the body. (For Chochmah is in the brain and Binah is in the heart, and the heart is closer to the body.)

The aspect of Mochin D'Abba, though loftier than Binah, is still infinitely lower than the Infinite One, blessed be He, Who is beyond comprehension entirely. Similarly, Mochin D'Abba, where love is hidden, is even more removed from us.

(As explained in the maamar on Shemini Atzeres regarding "Achakmah v'Hi Rechokah Mimeni"—all the growth of a child is at a distance from the father, but only in the mother's womb, etc.) Therefore, one must give birth to the love in prayer from concealment to revelation, to illuminate the body. (See the maamar "V'hayah Lachem L'Tzitzis" regarding mind and heart, water and fire.) This is through contemplation from Mochin D'Imma, which gives birth to children—love and all holy emotions. Afterwards, one must illuminate them with Mochin D'Abba.

(See the maamar "Tze'enah U'Re'enah" regarding "V'yayin Yesamach"—to brighten the face more than oil, etc.)

This was the service of the Leviim. As it is written: "Ve'avad HaLevi Hu"—meaning their entire service was to bring out the emotions of love and awe from concealment, from the level of "Hu" (the concealed world), to revelation. This is accomplished through contemplation.

See the explanation on the verse "V'hayah Mispar Bnei Yisrael" regarding "Mi Bara Eileh."

Therefore, their service was with song—by mouth, with voice, and with musical instruments. (See the maamar "Mizmor Shir Chanukas HaBayis.") There are many instruments, as it says: "Halleluhu b'Teka Shofar, Halleluhu b'Nevel v'Kinor, Halleluhu b'Tof u'Machol," etc. This means there are many kinds of revealed excitement. There is longing and excitement in joy and happiness, and there is excitement in bitterness and a broken heart. All are revelations of the heart, and correspondingly, there are many kinds of musical instruments.

Similarly, "Halleluhu b'Teka Shofar"—the shofar is a sound that inspires awe and a broken heart; this is the idea of tekiyos and shevarim. Likewise, "Tziltzlei Teruah" also corresponds to excitement in bitterness and a broken heart. The "ugav" is a musical instrument of joy, corresponding to love and excitement in happiness.

This was the service of the Leviim with various musical instruments, all to serve the aspect of "Hu"—the aspect of "Hu Asanu" (He made us)—to draw the emotions from concealment to revelation.

(See the maamar on "Tzav es Bnei Yisrael" regarding "Lehakriv Li b'Moado." See also the maamar "U'She'avtem Mayim" regarding the wine and water libations. See elsewhere regarding "Baruch She'amar V'hayah HaOlam Baruch Hu.")

Summary

This maamar teaches that the Leviim's service, especially through music and song, reveals hidden spiritual emotions and draws them into conscious experience. The interplay of Chochmah and Binah in prayer enables both yearning and return, illuminating the soul and body in Divine service.