Emor: Chapter 39

Shmini Atzeret

Synopsis

We read about the eighth day, the assembly that is Sukkot and that is the day of rejoicing. The supernal lamps cause the supernal anointing oil to burn, that draws the blessings to Yisrael. Through the deed of lighting the lamps below the lamps above are lit, because deeds below cause deeds to awaken above.

Aramaic Faith Offering Sacrifice Seven Seventy Shmini Atzeret Sukkot

288. As it is written, "On the eighth day (Heb. shmini) you shall have a solemn assembly (Heb. atzeret)" (Bemidbar 29:35). (THIS IS THE ENDING OF THE ARTICLE FROM VAYECHI 231). For that day is from the King solely, His rejoicing in Yisrael. This is like a king who invited guests. The household people entertained them. At the end the king said TO HIS HOUSEHOLD, Until now you and I all entertained the guests. You offered sacrifices for the other nations every day, THAT IS, THE SEVENTY BULLOCKS. From now on, for one day, let you and I rejoice. This is the meaning of, "On the eighth day you shall have a solemn assembly:" "you" MEANS offering sacrifices for you. But the guests of Faith ON THE SEVEN DAYS OF SUKKOT are always with the King, ON SHMINI ATZERET AS WELL. On the day of the King's joy they all gather to Him, and stay with Him. Hence it is written, "assembly" which is translated into Aramaic as gathering.

288. דִּכְתִּיב בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם, דְּהָא יוֹמָא דָּא, מִמַּלְכָּא הוּא בִּלְחוֹדוֹי, חֶדְוָותָא דִּילֵיהּ בְּהוּ בְּיִשְׂרָאֵל. מְתַל לְמַלְכָּא דְּזַמִּין אוּשְׁפִּיזִין, אִשְׁתְּדָּלוּ בְּהוּ כָּל בְּנֵי הֵיכָלֵיהּ, לְבָתַר אָמַר מַלְכָּא, ע"כ אֲנָא וְאַתּוּן אִשְׁתָּדַּלְנָא כֻּלְּהוּ בְּאוּשְׁפִּיזִין, וּקְרַבְתּוּן קָרְבְּנִין עַל שְׁאָר עַמִּין בְּכָל יוֹמָא, מִכָּאן וּלְהָלְאָה, אֲנָא וְאַתּוּן נֵחֱדֵי יוֹמָא חַד, הה"ד בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם. לָכֶם: לְקָרְבָא קָרְבְּנִין עָלַיְיכוּ. אֲבָל אוּשְׁפִּיזֵי מְהֵימְנוּתָא, בְּמַלְכָּא מִשְׁתַּכְחֵי תְּדִירָא. וּבְיוֹמָא דְּחֶדְוָותָא דְּמַלְכָּא, כֻּלְּהוּ מִתְכַּנְּפֵי עִמֵּיהּ, וּמִשְׁתַּכְחָן. וְעַל דָּא כְּתִיב, עֲצֶרֶת, תַּרְגּוּמוֹ: כְּנִישׁוּ.

Aaron Abraham David Isaac Jacob Joseph Moses

289. On that day, Jacob, WHO IS TIFERET, is the first to rejoice and all the other guests, ABRAHAM, ISAAC, MOSES, AARON, JOSEPH AND DAVID rejoice with him. Hence it is written, "Happy are you, Yisrael. Who is like you" (Devarim 33:29), and, "You are My servant, Yisrael, in whom I will be glorified" (Yeshayah 49:3).

289. וְהַאי יוֹמָא, יַעֲקֹב הוּא רֵישָׁא לְחֶדְוָותָא, וְכָל אִינּוּן אוּשְׁפִּיזֵי חֲדָאָן עִמֵּיהּ. וְעַ"ד כְּתִיב, אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ. וּכְתִיב, וַיֹּאמֶר לִי עַבְדִי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.

Anointment Heart Incense Lamps Light Oil Olive

290. "That they bring to you pure oil olive pressed for the light..." (Vayikra 24:1). Rabbi Elazar said, This was explained. But why would the Holy One, blessed be He, place this passage next to the passage of the holidays? AND HE ANSWERS, All the supernal lamps, NAMELY THE SFIROT, THE SECRET OF THE HOLIDAYS, are all lamps that cause the supernal anointing oil to burn, THAT IS, DRAW THE PLENTY OF CHOCHMAH CALLED OIL. We already learned that. Through Yisrael, the higher and lower beings are blessed and the lamps are kindled, THAT IS, THEY SHINE UPON THE WORLD. We explained it according to the words, "Ointment and perfume (or: 'incense') rejoice the heart" (Mishlei 27:9), THAT IS, it gladdens the higher and lower beings.

290. וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זַךְ כָּתִית לַמָּאוֹר וְגוֹ,' א"ר אֶלְעָזָר, הָא אוּקְמוּהָ. אֲבָל אֲמַאי אַסְמִיךְ קוּדְשָׁא בְּרִיךְ הוּא פָּרָשָׁה דָּא, לְפָרָשַׁת מוֹעֲדִים. אֶלָּא, כֻּלְּהוּ בּוּצִינִין עִלָּאִין, כֻּלְּהוּ בּוּצִינִין לְאַדְלְקָא מְשַׁח רְבוּת עִלָּאָה, וְהָא אִתְּמַר. וְעַל יְדַיְיהוּ דְּיִשְׂרָאֵל, מִתְבָּרְכָאן עִלָּאִין וְתַתָּאִין, וְאַדְלִיקוּ בּוּצִינִין, כְּמָה דְּאוּקְמוּהָ דִּכְתִיב, שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב, חֶדְוָותָא דְּעִלָּאִין וְתַתָּאִין.

Face Righteous

291. Rabbi Aba opened with, "Be glad in Hashem, and rejoice, O you righteous" (Tehilim 32:11), and, "this is the day which Hashem has made; we will rejoice and be glad in it" (Tehilim 118:24). It was explained that one should rejoice with and display a joyous face to the Holy One, blessed be He. Man should be in a state of joy on it, because that joy is of the Holy One, blessed be He, as it is written, "we will rejoice and be glad in it (or: 'Him')." "In it" - NAMELY on that day; "in Him" - NAMELY in the Holy One, blessed be He. It is all the same matter.

291. רִבִּי אַבָּא פָּתַח, שִׂמְחוּ בַיְיָ' וְגִילוּ צַדִּיקִים, וּכְתִיב, זֶה הַיּוֹם עָשָׂה יְיָ' נָגִילָה וּנְשָׁמָה בוֹ. וְאוֹקְמוּהָ, דְּהָא בְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמֵחְדֵּי, וּלְאַנְהֲרָא אַנְפִּין, וְיִשְׁתְּכַח ב"נ בְּחֶדְוָה, בְּגִין דְּהַהוּא חֶדְוָה דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי, דִּכְתִיב נָגִילָה וְנִשְׂמְחָה בּוֹ בְּיוֹמָא. בּוֹ: בְּקוּדְשָׁא בְּרִיךְ הוּא, וְכֹלָּא חַד מִלָּה.

Faith Heart Judgment Mercy Righteous

292. "Be glad in Hashem," NAMELY when Judgments are subdued and Mercy is roused. When it does, "Be glad in Hashem... O you righteous." The Righteous and Righteousness, WHICH ARE YESOD AND MALCHUT, who are called righteous, are blessed together, as we learned. For they are blessed IN ORDER TO BESTOW PLENTY upon the worlds and cause all the worlds to rejoice. "and shout for joy, all you who are upright in heart" (Tehilim 32:11) refers to people of Faith, to connect to them, TO YESOD AND MALCHUT.

292. שִׂמְחוּ בַיְיָ,' כַּד דִּינִין אִתְכַּפְיָין, וְרַחֲמֵי אִתְעֲרוּ, וְכַד מִתְעָרֵי רַחֲמֵי, כְּדֵין וְגִילוּ צַדִּיקִים, צַדִּיק וְצֶדֶק מִתְבָּרְכָאן כַּחֲדָא, דְּאִקְרוּן צַדִּיקִים, כְּמָה דְּאִתְּמַר, דְּהָא אִלֵּין מִתְבָּרְכָאן לְעָלְמִין, וְחֲדָאן לְעָלְמִין כֻּלְּהוּ. וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב, אִלֵּין בְּנֵי מְהֵימְנוּתָא, לְאִתְקַשְּׁרָא בְּהוּ.

Altar Deeds Heart Incense Lamps Oil Priests Spices

293. In everything, one needs a deed below to awaken above. Come and see, whoever says there is no need for an action in every THING or to utter words by means of sound TO CAUSE AWAKENING ABOVE, may he breathe his last. The portion proves it by the kindling of the lamps, and the incense spices, as it is written, "Ointment and perfume (or: 'incense') rejoice the heart." For through this deed OF KINDLING THE LAMPS AND THE INCENSE BELOW, there is kindling and joy above and below, and a proper joining together OF CHOCHMAH AND BINAH. FOR OIL AROUSES CHOCHMAH, AND INCENSE BINAH. Rabbi Yehuda said, The altar below arouses another altar, WHICH IS MALCHUT; the priest below arouses another priest, WHO IS CHESED, SINCE by a deed below a deed above is awakened.

293. וּבְכֹלָּא, בָּעֵי עוֹבָדָא לְתַתָּא, לְאַתְעָרָא לְעֵילָּא. ת"ח, מַאן דְּאָמַר דְּלָא בַּעְיָא עוֹבָדָא בְּכֹלָּא, אוֹ מִלִּין לְאַפָּקָא לוֹן וּלְמֶעְבַּד קָלָא בְּהוּ, תִּיפַח רוּחֵיהּ. וְהָא הָכָא פָּרְשְׁתָא דָּא אוֹכַח, אַדְלְקוּת בּוּצִינַיָּא, וּקְטֹרֶת בּוּסְמִין, דִּכְתִיב שֶׁמֶן וּקְטֹרֶת יְשַׂמַח לֵב. וּבְעוֹבָדָא דָּא אִשְׁתְּכַח אַדְלְקוּתָא וְחֶדְוָותָא לְעֵילָּא וְתַתָּא וְאִתְקַשְּׁרוּתָא כַּחֲדָא כַּדְקָא יֵאוֹת. אָמַר ר' יְהוּדָה, מִזְבֵּחַ דִּלְתַתָּא, אַתְעַר מִזְבֵּחַ אָחֳרָא. כֹּהֵן דִּלְתַּתָּא, אַתְעַר כֹּהֵן אָחֳרָא. בְּעוֹבָדָא דִּלְתַּתָּא, אַתְעַר עוֹבָדָא לְעֵילָּא.

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