010 —מאמרים מלוקט חלק א - ש"פ האזינו, שבת תשובה ה'תשכ"ג

BS"D. Shabbos Parshas Haazinu, Shabbos Shuvah 5723.

V'Chol Adam Lo Yihiyeh B'Ohel Mo'ed B'Vo'o Lechaper BaKodesh etc. ("And no man shall be in the Tent of Meeting when he comes to atone in the Sanctuary etc.").

The Jerusalem Talmud states^[1] that even those about whom it is written "and the likeness of their faces was the face of a man"^[2] were not present. The Tzemach Tzedek explains in his discourse that the revelation drawn down when the Kohen Gadol entered the Holy of Holies was a revelation above the entire order of creation. The Midrash^[3] on the verse "B'Zos Yavo Aharon" ("With this shall Aharon come")^[4] asks: With what merit did Aharon enter the Holy of Holies? The merit of circumcision, which is given on the eighth day, and the eighth represents a level above the order of creation. The Midrash^[5] also says on the verse "Sod Hashem L'Yerei'av" ("The secret of Hashem is to those who fear Him")^[6] that this secret refers to circumcision. The revelations within the order of creation are from the revealed aspect of the Holy One, while the revelation through circumcision is from the hidden aspect, hence called "secret." When the Kohen Gadol entered the Holy of Holies, the revelation of this secret was drawn down, and therefore even those with the likeness of a man's face (i.e., angels) could not be present, for before this revelation, there is no place for any created being, not even the highest angels.

We need to understand: Since the Kohen Gadol could only enter the Holy of Holies through the merit of circumcision, which is given on the eighth day, it is evident that the revelation above the order of creation in the Holy of Holies is due to the holiness of the place itself (not just the Kohen Gadol's entry). Yet, the exclusion of all beings, even angels, applies specifically when the Kohen Gadol enters to atone. This shows that the revelation drawn down through the Kohen Gadol's service is even higher than the inherent revelation of the Holy of Holies itself.

2) This can be explained based on the discourse^[7] that teshuvah (and atonement^[8]) are on the level of "eighth," above the order of creation. "Great is teshuvah, for it brings healing to the world"^[9], and healing is established on the eighth^[10], similar to circumcision. Seven days before Yom Kippur, the Kohen Gadol is separated from his home^[11] and trained in the service^[12], for the seven days represent the order of creation, and Yom Kippur, the eighth day, is above it. The eight sprinklings in the Holy of Holies on Yom Kippur—one above and seven below^[13]—symbolize this: the one above is "Achas Sha'alti"^[14], "Achas Hi Yonasi"^[15]. There are many levels in the "eighth" above creation: the eighth of circumcision, the eighth of the Holy of Holies (entered through circumcision), the eighth of teshuvah (higher than circumcision, for circumcision is a mitzvah, while teshuvah atones for flaws in Torah and mitzvos), and the eighth of Yom Kippur (whose teshuvah is higher than all year, even the Ten Days of Teshuvah^[16]). On Yom Kippur itself, the eight sprinklings—one above and seven below—show that the one is before the seven^[17].

It can be said that the "eighth" after seven is a revelation above the order of creation that comes after and through the order, and since it is drawn down through the order, it is still related to it. The "one" before the seven is a revelation entirely above and unrelated to the order of creation^[18] (though afterward, the revelation is drawn into the order, as explained later). This explains why "no man shall be..." applies specifically when atoning in the Sanctuary: regarding the inherent revelation of the Holy of Holies (like the eighth of circumcision, the eighth after seven), there is still room for existence. Through the Kohen Gadol's service on Yom Kippur, a revelation is drawn down that is entirely above the order of creation, and before this, no being can stand—not even the highest angels.

3) This is further understood by prefacing the verse^[19] "Ki HaMitzvah HaZos Asher Anochi Metzavecha" ("For this commandment which I command you"), explained in Likkutei Torah^[20] that all mitzvos are called "mitzvos Hashem," but "this commandment"—teshuvah—is "Anochi Metzavecha," "Anochi" being above the Name Havayah. The purpose of mitzvos is to draw down the revelation of Havayah into the world. The world's creation is through the Name Elokim, which equals "nature"^[21], and through mitzvos, the revelation of Havayah, above nature, is drawn down. The main revelation is in the person fulfilling the mitzvos (and thus into the world). The first utterance at Sinai was "Anochi Hashem Elokecha"^[22], meaning the mitzvos were given so that Havayah becomes your Elokim.

This ability to draw down the revelation of Havayah through mitzvos, even though the world is created through Elokim, is because the concealment of Elokim was intended so that through Torah and mitzvos, the revelation of Havayah would be drawn. As it says^[23], "Asher Asa Elokim Es HaAdam Yashar" ("G‑d made man upright"), meaning the intent of creation through Elokim is that man, through mitzvos, draws down uprightness, so that below is as above. When people sought many calculations^[24] (contrary to creation's purpose), to draw down Havayah after sin requires a flow from "Anochi" above Havayah, which is achieved through teshuvah, as it says^[25] "Shuvah Yisrael Ad Hashem Elokecha Ki Kashalta BaAvonecha" ("Return, Israel, to Hashem your G‑d, for you have stumbled in your iniquity").

4) The matter is further clarified by the teaching^[26]: They asked wisdom, "With what is the sinful soul atoned?" Wisdom answered, "The soul that sins shall die."^[27] They asked prophecy, which answered, "Evil pursues sinners."^[28] They asked Torah, which answered, "Let him bring a guilt offering and be atoned." They asked the Holy One, blessed be He, who answered, "Let him do teshuvah and be atoned." As it says^[29], "Good and upright is Hashem, therefore He instructs sinners in the way." The reason wisdom says atonement is through death is because wisdom is above the light that is invested in the world. Since sin is contrary to the world's purpose, there can be no atonement from within the world; only from wisdom, which is above, is atonement possible, but only through death—separation of soul and body. [This is measure for measure: mitzvos draw Havayah into Elokim, Elokim being the source of vessels (like the body), and Havayah the soul enlivening the body^[30]. Since sin prevents this, the punishment (and atonement) is separation of soul and body.] Prophecy, which is in Netzach and Hod^[31] (above wisdom), allows atonement through suffering. The innovation in the Torah's and especially the Holy One's answer is that atonement can be achieved through a korban and teshuvah, without suffering. The difference between Torah and the Holy One's answer is that, according to Torah, teshuvah turns intentional sins into unintentional ones (and the korban atones for the unintentional), but according to the Holy One, teshuvah atones for intentional sins, even transforming them into merits.

Based on the above (section 3), that teshuvah is in the Infinite Light above the order of creation, the reason that even according to Torah teshuvah is effective (making intentional sins like unintentional), though Torah is in wisdom (within the order), is because the Infinite Light rests in wisdom^[32], and similarly in Torah as it is drawn into the middos (Chesed, Gevurah, Tiferes), with Torah in Tiferes^[33], the middle line, which ascends to Kesser. However, the Infinite Light in Torah, since it is drawn into the order, is measured and limited, so teshuvah from this level only turns intentional sins into unintentional. The Holy One's answer draws the Infinite Light as it is in its essence, above all order and limitation, so teshuvah from this level atones for intentional sins and even transforms them into merits.

Part 2

5) It can be said that even the Holy One's answer, above Torah, is revealed through Torah, for Torah's root is in the Essence of the Infinite, above all lines, though it is drawn into the middle line. Therefore, in addition to the Infinite Light within the order (so even Torah's answer allows teshuvah to make sins like unintentional), Torah also reveals the Essence of the Infinite, the Holy One's answer: "Let him do teshuvah and be atoned." That is, Torah's answer (atonement through korban and teshuvah) is Torah as drawn into the middle line, while the Holy One's answer is also part of Torah (the Oral Torah) due to Torah's root in the Essence above all lines^[34].

Accordingly, we can explain the teaching^[35] "Let good (Moshe) receive good (Torah) from good (the Holy One), as it says^[36] 'Hashem is good to all,' and to the good, these are Israel, as it says^[37] 'Do good, Hashem, to the good.'" The Gemara^[38] asks: It says "Hashem is good to all" and "Hashem is good to those who hope for Him." The parable is of a man with an orchard: when watering, he waters all; when hoeing, only the best. Since Torah is given only to the good (Israel), it should have cited "Hashem is good to those who hope for Him." [It is known^[39] that "Hashem is good to all" is an external influence, while "Hashem is good to those who hope for Him" is internal, so it is even more puzzling why the verse about giving Torah, an internal influence, cites "Hashem is good to all."] The explanation^[40] is that in teshuvah it says "Good and upright is Hashem," referring to "Hashem is good to all," for teshuvah atones even for intentional sins. Therefore, it says, "Let good (Moshe) receive good (Torah) from good (the Holy One), as it says 'Hashem is good to all,'" because the good of Torah, in its root, is the level of "Good and upright is Hashem," "Hashem is good to all."

6) Although teshuvah atones because its effect is from above the order of creation, the atonement is not just a "waiver" of sins, but an internal transformation in the person, repairing his flaws. This is "Good and upright is Hashem, therefore He instructs sinners in the way"—good means He bestows to all. Elsewhere^[41] it is explained that the difference between "good" and "chesed" is that chesed relates to the recipient, so it is only given to those worthy (though chesed is not exacting, and any merit suffices), while "good" is from the giver, so it is given to all, even the unworthy. "Upright" means that below is as above^[42]. Thus, the flow through teshuvah is from "good and upright," and the atonement is not because the person is worthy, but because of the Holy One's goodness, drawing the Infinite Light above the order of creation. This flow repairs the flaws internally, for the goodness is drawn as chesed, making the penitent a vessel for it.

7) Through teshuvah, intentional sins are atoned for and even transformed into merits throughout the year, and all the more so during the Ten Days of Teshuvah, when teshuvah is higher^[43]. The special quality of Yom Kippur is that its atonement is due to the essence of the day^[44], which is higher than the atonement through teshuvah. That Yom Kippur only atones for those who repent means that the essence of the day is drawn to the person through teshuvah. The idea is^[45] that atonement through teshuvah draws from the Essence of the Infinite, the "Master of Will," who is not bound by will. The fact that the "Master of Will" is not bound by will is a wondrous aspect of the Infinite, but not the Essence itself^[46]. Since the "Master of Will" is still related to will, atonement is needed for going against the will. But regarding the Essence above even the "Master of Will," there is no flaw at all. This is "the essence of the day atones"—on this day, the bond of the soul's essence with the Essence is revealed, where there is no flaw at all. The reason this is drawn through teshuvah is that the repair of flaws through the revelation of the soul's essence (where no flaw exists) is not as related to the revealed faculties, and for the atonement to penetrate them, teshuvah is needed.

[It can be added that drawing the atonement of the essence of the day into the revealed faculties through teshuvah is because teshuvah means the person leaves his limitations, so the flow is into the faculties as they are in a state of elevation. For the atonement to reach the faculties as they are in their own form, it is through the mitzvah of teshuvah, for on Yom Kippur everyone is obligated to do teshuvah^[47]. Note that these three aspects on Yom Kippur parallel the three aspects in shofar blowing: the mitzvah of shofar, the teshuvah hinted in shofar, and the inner nullification from the soul's essence^[48]. The eight sprinklings in the Holy of Holies—one above and seven below—represent the revelation of the "yechidah" (the soul's essence)^[49], united with the Essence, and the seven below (after the one) represent the drawing of the "yechidah" into the revealed faculties, the order of the soul^[50].]

8) Based on this, we can explain the difference between the three "eighths": the eighth of circumcision, the eighth of teshuvah, and the eighth of Yom Kippur. Circumcision is a mitzvah, and since the intent of creation is that Israel fulfill all mitzvos and draw down the revelations through them, the revelations through mitzvos (including circumcision) are not entirely new lights^[51], for the intent of creation was always that Israel would draw them. Even though the revelation through all mitzvos is Havayah, and through circumcision is above Havayah—as explained in Torah Or^[52] that "Mi Ya'aleh Lanu HaShamayma"^[53] is an acronym for "milah" and ends with "Havayah"^[54], showing that circumcision is above Havayah—still, since the world's creation was always that through circumcision this light would be drawn, it is a light related to the worlds. [Generally, even this light is included in Havayah, for in Havayah, meaning "to bring into being," there are two levels: the source of creation and the will to create^[55]. Since the will to create includes the revelation through circumcision, this is included in Havayah. The fact that circumcision is above Havayah means it is above the source of creation.] The eighth of teshuvah is a new light, for by sinning and damaging (contrary to the intent of creation) and then repairing through teshuvah, a new light is drawn that was not even in the original intent. But this light is from the "Master of Will," still related to will and the intent of creation. The eighth of Yom Kippur, where the essence of the day atones, is the revelation of the Essence of the Infinite, above even the "Master of Will." However, this is mainly revealed when the Kohen Gadol enters the Holy of Holies, and so the eighth of Yom Kippur is after the seven days before it, for generally, even the eighth of Yom Kippur is above the order of creation but still related to it (the "Master of Will"). In the eight sprinklings in the Holy of Holies, the one is before the seven.

9) This is the meaning of "V'Chol Adam Lo Yihiyeh B'Ohel Mo'ed B'Vo'o Lechaper BaKodesh"—that no man, not even those whose faces are like a man (angels), could be present when the Kohen Gadol entered the Holy of Holies to atone. The revelation above the order of creation inherent in the Holy of Holies is still related to the order, so there is room for angels. But when the Kohen Gadol enters to atone, his service draws down the bond of the soul's essence with the Essence, where there is no room for angels—only "Israel and the King alone"^[56]. Therefore, then, no man could be present, not even the highest angels.

It can be added^[57] that in the Ne'ilah prayer, this revelation shines even more than in the Musaf of Yom Kippur, where the service of the Kohen Gadol is recited. The five prayers of Yom Kippur correspond to the five levels of the soul: Nefesh, Ruach, Neshamah, Chayah, and Yechidah. The first three prayers are in Nefesh-Ruach-Neshamah, Musaf is in Chayah, and the revelation of Yechidah is mainly in Ne'ilah. Therefore, it is called "Ne'ilah" (locking), for then all gates are locked, and even the highest beings cannot enter—only "Israel and the King alone."

This is also what the Zohar^[58] says on the verse^[59] "V'Lo Amad Ish Ito B'Hisvada Yosef El Echav" ("No man stood with him when Yosef made himself known to his brothers"): at the time when the Holy One unites with Israel, on the eighth day it shall be an assembly for you. The connection is that this is the revelation of the soul's essence (yechidah) and the essential bond with the Essence. [This relates to Yosef, whose name means "may Hashem add for me another son"^[60], turning even an "other" into a son^[61], for through the revelation of the essential bond, even the "other" becomes a son.] This revelation is on Shemini Atzeres, and it is known that Shemini Atzeres contains all the aspects of Rosh Hashanah and Yom Kippur, but in the mode of joy. Therefore, "on the eighth day it shall be an assembly for you"—for you alone, with no strangers with you^[62].

Summary

This maamar explores the unique revelation of the essence of the soul and its bond with the Essence of G‑d, accessed through the Kohen Gadol's service on Yom Kippur and through teshuvah. It teaches that atonement from the essence transcends all creation, transforming even the greatest flaws into merits.