Emor תרל”ז

ב”ה אמור בקיצור

במד’ יום ליום יביע אומר ולילה ללילה כו’. היום לוה מן הלילה כו’.
The Midrash (Vayikra Rabbah 26:4) explains the pasuk (Tehillim 19:3) “Day to day makes utterances”, that during the summer and winter months the day borrows from the night, and the night from the day. Yet they repay each other without the necessity of anyone enforcing it. (This demonstrates the harmony with which HaShem created the universe).
פי’ כי כח עשרה מאמרות מתפשטין ממדרגה למדרגה. ואלה הימים ההארות שעשה הקב”ה להיות כל כך מדרגות כדי שיהי’ ביכולת לקבל ההארה גם בעוה”ז.
This means that the power of the ten utterances (with which HaShem created the world) go down from level to level, so that they will also be able to receive some light from this (lowly) world.
והנה בעוה”ז שהחיצוניות מתנגד להקדושה אעפ”כ ע”י התגברות האדם לדחות הרע עי”ז עצמו מתגלה הקדושה.
Now in this world where the externalities oppose the holiness, it is nevertheless through man overcoming (his desires) that on e pushes away evil, and by doing so the holiness is revealed.
כי מ”ט פנים טהור יש נגדן מ”ט פנים טמא.
For there are 49 facets of holiness, which are opposed by 49 facets of impurity.
ואלה הכחות שבאין ע”י התגברות הנ”ל נקראים לילות.
Now these powers that come about through overcoming, are called “nights”
יחוה דעת הוא שעל ידם מתברר האמת ומתיישרים האורחות עקלקלות אעפ”כ נאמר כי היום לוה מן הלילה כי עוד גדלו מעלות הלילות מעל הימים כנ”ל.
“Night to night speaks out” (ibid), means that it is through them that the truth is revealed and the broken paths are straightened out.
Yet nevertheless the day borrows from the night, (which implies) that the night (ie the revelation in the darkness) has an advantage over the days, as above.
והמשל שכ’ במדרש כי כל כוחות הסט”א הם ג”כ ברצון הבורא ית’ שנתן ממשלה לכוחות הטבעיים וליצה”ר להיות שולט באדם.
The parable that is mentioned in the Midrash above (When someone receives an appointment from the king, until he reaches the place where he is in charge, he acts as a regular person, however once he reaches his new place of appointment he acts like an important officer).
For the negative forces also have power only from HaShem, for HaShem has given the physical forces and the evil inclination power to control man,
ולכן אמר כי קודם שמתפשט לפרטות כשהכל בכלל השורש שם הכל נכלל בקדושה. וכח מאמר ה’ כולל הכל. אך כשיצאו כל פרט לעצמו אז נראין כנפרדים.
Therefore (the Midrash) stats that before they get divided into individual parts (in this world) when everything is originally attached to its source, there it is all attached to holiness. The power of the expression of HaShem includes everything.
However once it leaves its source the each part is on its own and appears to be divided.
אבל האדם השלם יכול להחזירן אל הכלל.
However the upright ma is able to return everything to (its source) – the klal.
ואיתא דבר שהי’ בכלל ויצא כו’ ללמד על הכלל כולו יצא. פי’ שדברים הללו הם צורך הכלל. כענין שכתבנו היום לוה מן הלילה אין אומר כו’ כשהוא נכלל רק כשיוצא לפרט אז בכל הארץ יצא קום כו’ כמו המשל שהביא המדרש.
It states (Sifra Braisa of R’ Yishmael) something that was included and the principle and is singularly specified, is there to teach us something about the entire principle. This means that these (individual parts) are for the sake of the entire principle.
This is similar to what we explained above tht the day borrowed from the night. (That the night has an advantage over the day for there is a hidden light that can only be revealed through it). Yet “there are no words” when it is all a part of the principle (the light is nullified) it is only when they break off into individual parts, that “throughout the land they are heard”. Just as the parable brought in the Midrash. (When the officer is in the kings domain, he does not show any form of dominion, it is only when he is in his area where he is in charge).
ולכן תחתונים צריכין ב’ אמירות א’ נגד הכלל וא’ נגד הפרט. ואמרת אליהם כמו שהמה במקומותם כל פרט ופרט למינהו.
It is for this reason that the (individual parts) below, require 2 “sayings” (emor ve’amarta). One is referring to the general principle, and the other to the .
“You shall say to them” means to each and every part as it is, in its place.
וזה ענין השבת וימי השבוע הם כלל ופרט. כי השבת כולל שורש כל הימים.
This is the idea of Shabbat and the days of the week. Which Are the general principle and the individual. For shabbos contains the source of all the days – the Klal.
וכן ענין הספירה הוא ממחרת השבת היינו אחר יצ”מ שניתן לישראל שורש הנקודה של אמת צריכין אח”כ לברר הפרטים עד שאח”כ מתאחד הכלל והפרט. ואז מביאים שתי הלחם ב’ הבחי’ הכלל והפרט כנ”ל.
Similarly this is the idea of the sefira. Which begins from “after teh Shabbos”, meaning after the exodus from Mitzrayim, when Bnei Yisrael were given the source of the point of truth (a revelation of the source), yet afterwards we need to purify all the different individual parts, until they all become unified.
It is only then (on Shavuot) that we are able to bring the two loaves, which parallel this idea fo the Klal and Prat.
והכל ע”י הביטול לקשר כל הפרטים בהשורש והוא ענין יוסף הצדיק מאלמים אלומים כו’ קמה אלומתי וגם נצבה ע”י התקשרות אל השורש שזה בחי’ יוסף הצדיק ונק’ ברית וזה ענין ספירת העומר:
All of this is only by nullifying (oneos desires) and connecting all the individual parts to the source. This is the idea of Yosef Hatzadik, who dreamed of tying bundles, and then my bundle stood up. This means that it was through connecting (bundling) to the source, which is the idea of Yosef Hatzadik, and it is called “bris”, a covenant, which is all the idea of counting the Omer.

ונקדשתי בתוך בנ”י.
“And I will become sanctified amongst Bnei Yisrael” (Vayikra 22:32)
חז”ל פי’ למסור עצמו על קדושת הש”י.
Our sages explain that this means that one is commanded to forgo one’s life for the sanctification nof HaShem.
פי’ עיקר הקדושה תוך בנ”י דוקא. כמ”ש חז”ל לעולם יראה אדם עצמו כאילו קדוש שרוי תוך מעיו.
This means that the primary sanctification (of HaShem’s name) is “amongst Bnei Yisrael”, specifically.
This is referred to in the words of our sages (Ta’anis 11a) A person should always see himself as having holiness within oneself.
וזאת הקדושה א”א להרגיש רק במס”נ.
This holiness is only felt when one is prepared to sacrifice one’s life.
וגם להכניס עצמו תוך כללות ישראל וגם ע”י הביטול לכללות ישראל יכולין למס”נ כמ”ש חז”ל שהמצוה בעשרה שנק’ תוך ע”ש.
Furthermore the idea of being “amongst Bnei Yisrael” and the idea of nullification to the Klal of Yisrael is also able to be done through sacrificing one’s life. This is taught by our sages (Megillah 23b) That there are many mitzvot that are only applicable when there are 10 people.
כי הנהגת בנ”י למעלה מן הטבע לכן בכח בנ”י לעשות נגד הטבע. וממילא הטבע מתבטל בעבורם.
This (idea of sacrificing oneself amongst Bnei Yisrael) is because the interaction of Bnei Yisrael is above nature. And therefore Bnei Yisrael have the ability to overcome nature, and nature (actually) becomes subservient to them.
וז”ש אני ה’ מקדישכם המוציא אתכם מא”מ כו’. לכן ביכולתיכם למסור נפשכם על קדושת שמי כנ”ל.
This is therefore the idea of (the continuation of the pasuk above. “And you shall sanctify yourselves”) “For I am HaShem that sanctifies you, and have taken you out of Mitzrayim”. Therefore (By HaShem creating a new world order through taking us out of Mitzrayim) we are able to sacrifice our lives for the sanctity of His name.
ואיתא ברש”י ות”כ על תנאי זה הוצאתי אתכם כו’.
Rashi and in Toras Kohanim state that it is on condition (that you will sanctify my name) that I have taken you out.
פי’ שכפי מה שאדם מוסר נפשו להש”י כך מתבטל הטבע בעבורו ומעורר נסי יצ”מ כמ”ש במ”א:
This means that inasmuch as a person sacrifices himself for the sake of HaShem, proportionately nature will be nullified to him, and he will be able to awaken the miracles of he exodus, as we have explained elsewhere (above תרל”ה 2)

בפסוק וקדשתו כו’.
Regarding the pasuk “and you shall sactify him (The Kohen)”
פי’ שקדושת הכהנים תלוי בקדושת בנ”י שצריכין להתקדש אף מי שא”י להיות קדוש ממש אעפ”כ מעט קדושה שלו מוסיף כח לזה האיש המיוחד לקדושה להתקדש כראוי.
This means that the primary holiness of the Kohanim is actually dependent on the holiness of Bnei Yisrael. That even a person who isn’t properly holy, nevertheless, through the little bit of holiness that he attains, that adds more holiness to be able to be sanctified properly.
וכ”כ הכהן הגדול מאחיו. דרשו חז”ל גדלהו משל אחיו והוא כדברינו הנ”ל והבן:
So too the pesukim continue “And the Kohen that is greater than his brothers” Our sages explain that this means that if he does not have property his fellow Kohanim must provide him with the necessary means. This too is as we have explained above, and understand it. (That the commandment for the sanctity of the Kohen Gadol is dependent on his underlings,and the sanctity of the regurKohanim too is also dependent on their fellow Bnei Yisrael.*)