Emor תרל”ב

תרל”ב

במד’ אמרות טהורות כו’.
The Midrash (Vayikra Rabbah 27:1) The words of HaShem are true, however the words of man are not true etc.*
דקשה איך יכול ב”ו להתטהר כראוי. ורק כי הכל במאמר נברא כמ”ש בעשרה מאמרות נברא העולם. ולכך המאמר נותן טהרה לכל דבר. ורק להיות דבוק בשורש החיות שבכל דבר.
The Midrash is bothered by the difficulty of life. How can a person truly purify himself (we are impure and in a world of impurity, so how can one gain true purity of soul)?
The way to gain purity is by realising that all existence in this world is because of the words of HaShem that are in each thing. For HaShem created the world with ten sayings, and it is therefore HaShem’s “saying” that created this that gives it existence. Through connecting to the words of HaShem that give each and every thing its existence, one can tap into the purity and become pure in this world.
וזהו אמור כו’ ואמרת. שהטהרה בא ע”י בחי’ מאמר כנ”ל.
This is the meaning of the words Emor Ve’amarta, (Vayikra 21:1) (as will be explained), that the purity comes about through the sayings of HaShem.
ובגמ’ ה’ האמירך כו עשנו חטיבה אחת ואנו עושין אותו חטיבה א’ כו’ ע”ש שפי’ אמירה הוא החיבור והדיבוק בשורש החיות כנ”ל.
The understanding of the Gemara (Brachos 6a) on the pasuk (Devarim 26:18) “HaShem affirmed you האמירך on this day”, is that the word amira – saying, is an expression of connection.

ובתוס’ ביאור כי זה ענין ספירת העומר שאומרים שציונו כדי לטהרנו כו’
To explain this idea further, this is the concept of Sefirat Ha’omer. (In the Yehi Ratzon tefila said after counting the sefira we say) “That He commanded us to sanctify us”
כי ביצ”מ נתגלה בכל איש ישראל אשר יוכל לצאת מכל רצון אחר. וזה חירות להיות הרצון תמיד ליבטל ולהיכלל בהשי”ת.
For the exodus of Mitzrayim showed us that each and every Jew is able to free himself from any other desire, which is true freedom: to become completely incorporated with HaShem.
וזהו הי’ אז ביצ”מ שהי’ הגאולה ע”פ נס והוא בחי’ ביטול שלא בדרך השכל והטבע.
All this happened then during the exodus, which was a moment of redemption, in a state of miracle, the concept of nullification beyond nature and understanding.
ואח”כ סה”ע לברר המידות שהם דבקין בנפש האדם להיות נמשך חיות הש”י בתוך המידות.
However after that comes sefirat Ha’omer, where we need to purify each and every trait, which our soul is connected to, and draw the life force into each of the traits.
כי הש”י א”ס ואין לו מדה וגבול. והמשכות חיות ממנו לנבראים נק’ מדה כנ”ל.
For HaShem is unlimited without a border or mida trait. Yet drawing the life force down from him is called a mida – trait.
(Each day of the sefira represents a trait. It is these traits that slowly become incorporated into our reality during the days of the sefira. We gain this by connecting and nullifying ourselves to HaShem, in each of these stages)
כמ”ש במ”א עמ”ש במדה שאדם כו’.
As we have written elsewhere (Teruma תרל”א)
וכפי מה שמקבל האדם חיות עליון תוך המידות שלו היינו להיות החפץ והרצון לקרב כל המידות אהבה ויראה וניצוח כו’ הכל אליו להיות מתנהגים רק ע”פ רצונו ית’. כפי מה שנכנס הארה מנקודה הראשונה תוך המידות שבנפשו. כן מגרש ומטהר האדם מכל טומאות ורצונות אחרים אשר לא לה’ המה.
Therefore in as much as one is able to accept the life force of HaShem in each of one’s individual traits, meaning that one is willing to draw all one trait of love, fear, eternity etc, all to HaShem, that everything will follow the woll f HaShem. And as much as one is able to bring in the light from the original point of HaShem into his traits, proportionately is one able to remove and purify oneself from all impurities and frogein desires, that are not G-dly.
וכן ענין ש”ק וימי המעשה ג”כ כנ”ל. שבש”ק בחי’ ביטול אליו ית’. ובחול להמשיך חיות ש”ק תוך כל מעשה גשמיי לכך נק’ ימי עבודה כנ”ל.
So too with Shabbos and the days of the week. On Shabbos we reach a high stage of nullification to HaShem, and during the days of the week, our mission is to draw the life force of Shabbos into our physical actions. It is for this reason that the days of the week are called the days of work. As above. (For there is a constant work and growth process of bringing all the gain into oneself).
וזה עצמו בחי’ אמור ואמרת אליהם דייקא. דהיינו מה שהש”י מקרב אותנו אליו שנוכל להיכלל בו ע”י הביטול לכלל כנסת ישראל. וזהו אמור עשנו חטיבה א’.
This is the idea of emor ve’amarta “…speak to the Cohanim and say to them”, the first stage is when HaShem brings us close so that we are able to be included in Him, through the nullification to the being a part of Klal Yisrael. This is the first “speak”.
ואמרת אליהם זה מה שאנו מקבלין אמירתו בכל המידות ורצונות ומזה בא הטהרה:
Then that continuation “say to them” is when we accept HaShem’s connection in all the different traits and desires and from this we gain purity.

Summary:
Imarot HaShem Taharot, The Medrash is bothered by how a person can indeed become Tahor- pure.
HaShem created the whole world with Ma’amar (Asara ma’amarot), and therefore it is the ma’amar that gives it purity. This is the meaning of Emor v’amarta, HaShem made us one and we make Him one, (Chativa).ie connection.
True freedom is therefore to be mevatel oneself to be a part of HaShem.
We received this complete oneness with HaShem in Yetziat Mitzrayim. A gift beyond our understanding and logic. After that comes sefirat ha’omer where we want to bring all these gifts down into ourselves. The way we do that is with Midos, (each day has a certain mida). The meaning of a mida is a limit, And bringing the chiyus of HaShem into the world in all these elements is called a Mida.
Therefore in as much as a person brings the chiyus of HaShem into each and every Mida, ie: The desire to bring all of one’s traits of love and fear and eternity towards HaShem that they should all be managed in the way the HaShem wants them to be exactly.
And therefore in as much as a person brings into his life that light from HaShem (nekuda rishona) to all the midos of his soul, in that amount he pushes out all the impurities and the thoughts that aren’t Godly and becomes more pure.

This too is the same pattern by Shabos and the days of the week. Where on Shabbos there is a great gift from HaShem and during the days of the week our job is to bring them into our physical world.

This is also the meaning of Emor Vamarta Aleihem tell them the meaning of all klal yisrael, that HaShem brings us close so that we can become a part of klal yisrael. (Chativa achas)
Veamarta aleihem (By teaching others and giving it over and becoming a part of the Klal) this shows that we accept his Amirot in all of our midot and desires and from that comes the purity.

ובמד’ יום ליום יביע אומר כו’ תחתונים צריכין ב’ אמירות כו’.
The Midrash (Vayikra Rabbah 26:4-5) “The day makes utterances”. (This can be compared to an Isralite and a Kohein that became afflicted (and were forbidden to enter a cemetery). The doctor ignored the Kohein and warned the Isralite not to enter the cemetery. When the Kohein queried this the doctor told him that it was because the Israelite was used to entering cemeteries that he needed to be warned of them, whereas the Kohein never entered cemeteries he did not need to be warned of.) This therefore is the reason why there are two sayings in the pasuk: “…speak to the Cohanim and say to them” for the lower creations (humans) who have an evil inclination need extra warning as opposed to the Heavenly creatures.
כי לכל דבר נמשך חיות מעשרה מאמרות מעילה לעילה עד דברים גשמיים. וזה יביע אומר.
For everything receives its life force from the ten utterances, which goes from higher to lower world step by step, until physical things. This is the meaning of the words “The day makes utterances”
וזהו ג”כ מ”ש ז”ל כחתן יוצא מחופתו מטהרה לטומאה ע”ש. שבכל יום הקב”ה מחדש מ”ב והוא שנמשך חיות חדש משורש החיים לכל הנבראים.
This too is the explanation of the words in the midrash above: ‘Like a groom who leaves his chuppah pure and returns impure’. This teaches us that every day HaShem renews the creation and this renewal brings new life into the source of the soul of every creation.
ובנ”י צריכין ב’ אמירות שהיא הקבלה בלב ונפש כדי להתטהר ולהתדבק במאמרי הש”י. והוא רק ע”י ביטול לכלל כנס”י
Bnei Yisrael need the two utterances, which is the complete acceptance with full devotion of the heart and soul in order to purify themselves and connect to the utterances of HaShem. This can only be done through the complete nullification to Knesset Yisrael.
וז”ש המד’ כי לשון הרע ר”ל הוא המונע הטהרה. ע”ש:
This therefore is the meaning of the Midrash, for it is through evil speech that prevents purity.

באבות המקבל עליו עול תורה מעבירין ממנו ע”מ ועול ד”א. והא אמרו יפה ת”ת עם דרך ארץ.
The Mishna in Avos (3:5) “One who accepts upon himself the yoke of Torah has the yoke of government and the yoke of worldly matters”. Yet the Mishna in Avot (2:2) also states “ The study of Torah with the ways of the world is good”. (These two mishnayot are seemingly contradictory)?
אך כי עול תורה הוא ביטול בלב שלם לרצון עליון. שזה עיקר יגיעה בתורה לבטל שכל האדם אל דעת התורה ורצון המקום ב”ה. וכשאין לאדם רצון אחר א”צ לעול ד”א.
(To answer this question we need to understand a fundamental difference between the levels of commitment). One who accepts upon himself the yoke of Torah, is one who completely nullifies himself to the will of HaShem. This is the main type of toiling in Torah, where one nullifies his understanding to the Torah and to the Will of HaShem. When a person has no other external desire, then he no longer needs any yoke of the way of the world.
כי יש לימוד תורה כדי לידע איך להתנהג ולקיים מצות הש”י. וזה ת”ת עם ד”א כמ”ש במ”א ענין המצות לפמ”ש בזוה”ק תרומה דקיימא בעובדא צריך יגיעה רבה ע”ש ע”י שהוא במעשה גשמיי וצריך להתהפך לטוב. וזה יגיעת שניהם להיות אחד.
For there is learning Torah for the sake of understanding how to behave, and how to perform the mitzvos. This is called “learning Torah with the ways of the ways of the world”. As we have explained elsewhere the concept of mitzvos, as the Zohar explains in Parshat Teruma: One who is involved in the circumstance needs great effort. For he is involved in the physical action and it needs to be converted to good. This is the idea of: “The toil of both of them keeps sin out of one’s mind”, for they both need to be focused in the same direction.
אבל יש לימוד תורה כדי ליבטל לרצון הש”י כנ”ל והוא שאין חפץ להשיג ולידע. רק להיבטל תמיד למה שאינו משיג. ולהשיג יותר כדי שידע להיבטל יותר (על) [*אל] מה שאינו משיג. וזהו עול תורה שהוא ביטול כל הרצון כנ”ל.
Yet there is learning of Torah which is only for the sake of nullifying one’s desire to the will of HaShem. As explained above. When one does not desire to understand more, rather he nullifies himself to something greater that he does not understand. And his entire desire to gain more is in order to nullify himself more to something higher that he does not understand. This is the yoke of Torah, which is the complete nullification of all one’s desires.
וע”ז אמרו בטל רצונך כו’ שיבטל רצון אחרים. שלא יהי’ שום הסתר לאדם אף במעשה גשמיי וזהו מעבירין ממנו עול ד”א כנ”ל:
This is what our sages intended by the statement “nullify your will to the will of HaShem, so that the will of others will be nullified to you”. Which means that there is nothing hidden from the person, and therefore “The yoke of the way of the world is removed from him.