Shemini תרל”ו

במד’ חכמות בנתה ביתה כו’ שלחה נערותי’ תקרא כו’.
The Midrash (Vayikra Rabbah 11:1) explains the pesukim in Mishlei 9:1-4)
חׇ֭כְמוֹת בָּנְתָ֣ה בֵיתָ֑הּ חָצְבָ֖ה עַמּוּדֶ֣יהָ שִׁבְעָֽה׃
Wisdom has built her house,She has hewn her seven pillars.
טָבְחָ֣ה טִ֭בְחָהּ מָסְכָ֣ה יֵינָ֑הּ אַ֝֗ף עָרְכָ֥ה שֻׁלְחָנָֽהּ׃
She has prepared the feast,Mixed the wine,And also set the table.
שָׁלְחָ֣ה נַעֲרֹתֶ֣יהָ תִקְרָ֑א עַל־גַּ֝פֵּ֗י מְרֹ֣מֵי קָֽרֶת׃
She has sent out her maids to announceOn the heights of the town,
מִי־פֶ֭תִי יָסֻ֣ר הֵ֑נָּה חֲסַר־לֵ֝֗ב אָ֣מְרָה לּֽוֹ׃
“Let the simple enter here”;To those devoid of sense she says,
(Describes the creation of the world, and how it was for mankind yet Adam sinned…)
כי הכל הכנה לאדם והאדם צריך לעורר חיות פנימי בכל הדברים לכן נברא האדם באחרונה.
This is because the entire creation was for man, yet it is his responsibility to awaken the inner life force that is contained in everything. This is why man was created at the end of the creation of the world.
ומפרש חצבה עמודי’ ז’ על ימי המעשה והשבת. והשבת היא קודש. אעפ”כ שלחה נערותי’ תקרא. והוא כמו ההפרש שבין שבת קודש למועדות שנקראו מקראי קודש.
The idrash explains that the 7 pillars refer to the 7 days of creation. And the Shabbos is the holiest day. Yet (the pasuk in Mishlei continues) “She has send out her maids to announce” this is like the distinction between Shabbos and the Festivals, which are called “days that are called holy”
כי השבת הוא בירור האמת. כלומר שמעמיד הבריאה בהתחלת כח הפועל בנפעל. אבל המועדות הוא המשכות גילוי אור ממה שלמעלה להתחתונים וזה עצמו מעלת האדם כנ”ל.
The (difference between Shabbos and the festivals) is that Shabbos is the clarification of the truth. Which means that one establishes (and clarifies that the world was originally created and exists only through HaShem) the original power that causes everything. However the festivals are drawing down the revelation from above, down into this world. This is the actual distinction of man. As above (to reveal the inner pnimius, just like on the festivals)
לכן ביום השמיני קרא משה כו’. הוא התעוררות הדעת שיש לבנ”י לעורר הקדושה שלמעלה מהטבע וכל הז’ ימי בראשית.
This is the idea of “on the 8th day Moshe called Aharon and his children and the sages”. For this is the idea of awakening the da’as (inner knowledge) that Bnei Yisrael have, that is able to “awaken” the holiness that is above nature and the entire 7 days of creation.
(It connects it to a higher place above creation and from there draws the holiness down into nature)
וזה עצמו ההפרש שבין צדיק גמור לבעל תשובה במקום שבע”ת עומדין כו’ כי הצדיק הוא עומד בעמק השוה והוא בחי’ השבת כענין שנאמר צדיק יסוד עולם. ובע”ת הוא בחי’ ממעמקים קראתיך ועולה ויורד ועולה מעומק תחתון לעומק עליון.
This is the actual difference between and tzadik gamur (someone completely righteous, who didn’t sin) and the ba’al teshuva (one who sinned and repented). In regard to the ba’al teshuva it states that in the place where they stand, even the most righteous cannot stand. For the tzadik stands on level ground, this is the idea of Shabbos, just as a tzadik is called “the foundation of the world”.
However a ba’al teshuva is the realm of “from the depths I called out to You”. That he goes from the very lowest places to the very highest places.
גם בנ”י היו אז בעלי תשובה כנודע לכן נאמר ביום השמיני קרא כו’ והבן כל זה:
So too Bnei Yisrael at thata period were called Ba’alei Teshuva. and therefore it was “On the 8th day that Moshe called…”. And understand all this.
(There are 2 elements, one of Shabbos which is the idea of connecting everything back to its source, and the idea of the festivals, which is the concept of awakening the life force and drawing it down from above, into nature. This second element is what Benei Yisrael were now experiencing on the 8th day, referring to above nature, just like ba’alei teshuva.)

בשם אמו”ז ז”ל ע”פ אשר לא צוה אותם.
In the name of the Chidushei Harim, on the pasuk (explaining the reason for Nadav and Avihu’s death. They brought a korban) “that was not commanded by HaShem”
ללמוד כי העיקר כח כל מעשה האדם מצד ציווי ה’. כי כל שכל אדם בטל לכח זה.
This teaches us that the primary power of all the actions of man is because HaShem has commanded it.
One’s entire understanding must be nullified to this power.
והנה נדב ואביהוא היו צדיקים גדולים ועשו לשם שמים רק שהי’ חסר הציווי.
Now Nadav and Avihu were very righteous and did this action for the sake of Heaven, yet it was lacking the command of HaShem.
ויש ללמוד קו”ח מדה טובה מרובה א”כ מי שעושה רצון הבורא אף שאינו יודע טעם הדבר לעשותו בכוונה רצוי’. הרי זה הכח מצד פקודת ה’.
We can learn a Kal Vachomer from this, to the converse, in the reward (that one receives for doing good) which is much greater than the punishment. That if a person does the will of HaShem even if they do not understand the reason for the command, to have the best intentions. Nevertheless this energy (to do the mitzvah) is coming from the person’s desire to do the command of HaShem
כמאמר אשר קדשנו במצותיו וצונו. כח ציווי זו חשוב מן הכל.
As our sages expounded on the text of the blessing “that you have sanctified us with your mitzvos and commanded us” (this means that the energy [that gives everything existence] is from the command of HaShem).
And it is this energy that is of primary importance, more than anything else (other understandings that a person may have).

וי”ל מ”ש שתויי יין נכנסו כי השגת הטעמים נק’ יין יינה של תורה.
We can explain furthermore that (one of the reasons given for their severe punishment) was because they were under intoxicated with wine. (This can be referring to a deep understanding of one’s comprehension) for the comprehension of the reasons of the Torah are called “the wine of Torah”
(Implying that they had very great understanding for their reason to offer the incense).
אעפ”כ צריך להיות רק בפקודת המלך.
Nevertheless whatever one does must only be in line with the command of the “king”.
ולאשר השגתם גבר להם לעשות גם אשר לא צוה ה’ נק’ שתויי יין נכנסו.
And therefore since their comprehension overcame them to do “what HaShem did not command them”, therefore they are referred to as entering the sanctuary “intoxicated with wine”
ועפי”ז נפרש טובים דודיך מיין. כלומר התדבקות והתקרבות ה’ אשר קרבנו אליו טובים מכל השגת שכל האדם:
With this we can understand the words of our sages (Shir Hashirim 1:2) “Your beloved is more dear than wine”, this means that the connection and closeness to HaShem, by Him drawing us close to Him, is far greater than all the comprehensions (wine) that man can have.

במשנה פ”ק דאבות אל תהיו כעבדים המשמשים כו’ ע”מ לקבל פרס כו’.
The Mishna in the first perek of Avot (Avot 1:3). Do not be like slaves who serve their master for reward.
הול”ל אל תשמשו ע”מ לקבל פרס.
It should have (more accurately) said: “Do not serve your master for reward”?
אך המכוון להיות כל מגמת האדם תמיד לעשות רצון בוראו.
However the intention is that all of a person’s direction and focus should be always just to fulfill the will of his Creator.

ויהי מורא שמים עליכם כי באמת יש בכל איש ישראל יראת ה’ אך שצריך עבודה לקרב הלב להאמת ואל יתהלך בחשיכה.
(The Mishna continues) “And the fear of HaShem should constantly be upon you”. This is because (even though) every one of Yisrael has fear of HaShem, however it requires effort to draw one’s heart to the truth and not to be walking in darkness
וכשיתעורר לב האדם תמיד בהפקת רצון ה’ יפול עליו ממילא יראת ה’.
And therefore by awakening one’s heart constantly to fulfill the will of HaShem, one will automatically gain fear of HaShem.
וכן נפרש הפ’ זה הדבר אשר צוה ה’ תעשו כלומר להיות הרצון רק לעשות רצונו ית’ כאשר צוה.
This too is how we explain the words (Vayikra 9:6) “This is the word of HaShem that you shall do”. Which means that our desire should be only to fulfill the will of HaShem, just as He commanded.
ועי”ז וירא אליכם כבוד ה’. שיתגלה השראת השכינה בלב האדם כנ”ל:
And through doing so “The glory of HaShem will appear to you”. That one will merit to have the revelation of HaShem’s presence in one’s heart. as above.