"And it came to pass on the eighth day"

26. Rabbi Elazar opened the discussion with the verse: "And it came to pass on the eighth day" (Vayikra 9:1). HE ASKS: Why does the scripture mention the eighth day? For it has a reference to the verse: "And you shall not go out from the door of the Tent of Meeting for seven days...for seven days shall He consecrate you" (Vayikra 8:33). HE CONTINUES, ASKING: Why is it written "seven days" and not "in seven days?"

27. Happy are the priests who are crowned with the crowns of the Holy King, WHO IS ZEIR ANPIN, HIS CROWNS ARE THE LIGHTS OF BINAH and are anointed with the holy anointing oil. Thereby, the supernal oil - WHICH IS THE ABUNDANCE OF CHOCHMAH, WHICH IS IN BINAH - is activated, and it moistens all the seven SFIROT (CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT), which are anointed with that holy oil OF BINAH. All those seven lamps - NAMELY THE SEVEN SFIROT - are lit from her and that holy oil, WHICH IS BINAH, which comprised all the seven. THEREFORE, IT IS SAID OF THEM: "FOR SEVEN DAYS SHALL HE CONSECRATE YOU," MEANING THAT SEVEN DAYS ARE THE SEVEN SFIROT, WHICH ARE INCLUDED WITHIN BINAH. THEY WILL CONSECRATE YOUR HANDS WITH THE HOLY OIL, AND BY THAT THEY PASS THE ABUNDANCE INTO THE SEVEN SFIROT OF ZEIR ANPIN - for all THOSE SEVEN SFIROT are included IN BINAH.

28. We have learned that there are only six days - CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - and they are included IN BINAH, who encompasses all of them. THEREFORE, SHE IS CONSIDERED AS ONE DAY HERSELF and, therefore, IT IS WRITTEN: "For seven days shall He consecrate you," WHICH DAYS ARE THE SEVEN SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN, TOGETHER WITH BINAH. They depend upon Her - CHESED, GVURAH TIFERET, NETZACH, HOD, AND YESOD OF ZEIR ANPIN DEPEND UPON BINAH - AND HENCE, SHE IS COUNTED AMONG THEM. Therefore, the Congregation of Yisrael, WHICH IS MALCHUT, is called 'Bathsheba' (lit. 'daughter of seven'), for she is the consummation of six other SFIROT. IF IT IS SO, SHE SHOULD HAVE BEEN CALLED 'DAUGHTER OF SIX,' BUT TOGETHER WITH HER OWN ASPECT SHE IS SEVEN. IN THIS CASE ALSO, BINAH INCLUDES ALL THE OTHER SIX, AND SHE HERSELF IS CONSIDERED AS ONE DAY TO BE COUNTED. THEREFORE, THERE ARE SEVEN DAYS.

29. Those seven, WHICH ARE BINAH WITH THE SIX DAYS INCLUDED WITHIN, AS IT IS MENTIONED ABOVE, were perfected and adorned and anointed by the priests in everything. When they reached the Congregation of Yisrael, WHICH IS MALCHUT, being the eighth DAY, WHICH COMES AFTER THE SEVEN DAYS - BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - Aaron was ordered to offer a calf - which is the son of a cow, WHICH ALLUDES TO MALCHUT. This was to atone for the sin of that other 'calf' whom Aaron created, thereby sinning against the "cow" - WHICH IS MALCHUT, and which is the eighth DAY OF THOSE SEVEN DAYS MENTIONED ABOVE, FOR SHE IS CALLED 'the peaceable and faithful in Yisrael.' THEN, the priest is considered complete in all, in the eight different vestments of glory, complete in all the Sfirot above and below.

30. On all occasions above, some kind of act must be manifested BELOW. Therefore, a ceremony was performed with Aaron below, MEANING THAT HE DID NOT LEAVE THE TABERNACLE FOR SEVEN DAYS AND HE OFFERED THE SACRIFICE ON THE EIGHTH DAY. By that act, he elicited a reaction above and, in this way, all becomes one and all the worlds are blessed through the priest. By this act, the priest was made complete, with all PERFECTION, as he should be.

31. Why a calf? It is written: "Take you a young calf for a sin offering" (Vayikra 9:2), MEANING that he had to bring a sin offering on account of THE SIN OF THE CALF he had previously committed, and also a "ram for a burnt offering." HE ASKS: Why DID HE OFFER a ram? HE ANSWERS: Because of the ram of Isaac, NAMELY THE RAM THAT ABRAHAM OFFERED INSTEAD OF ISAAC, FOR THAT WAS THE SECRET OF THE SWEETENING OF ISAAC. It was a perfect burnt offering, and THIS RAM also was brought to make the sacrifice complete, MEANING TO SWEETEN THE LEFT AND COMPLETE IT. This place, WHICH IS MALCHUT, draws from the side of Isaac, SINCE MALCHUT IS BUILT FROM THE LEFT SIDE, WHICH IS ISAAC. THEREFORE, IT SHOULD HAVE BEEN COMPLETED FROM THAT SIDE. This ram was brought as a burnt offering (due to Isaac's ram,) for it ascends aloft TO BINAH, to crown MALCHUT with perfection. A calf and a ram. The calf was for Her - TO CORRECT THE DEFECT AARON HAD MADE IN MALCHUT BY MAKING THE GOLDEN CALF - and a ram to complete Her properly with the perfection of Isaac. FOR ISAAC HIMSELF IS THE SECRET OF THE LEFT, THE OX, WHOSE SECRET OF PERFECTION AND SWEETNESS IS THE RAM.

32. And Yisrael SHARED THE sin of the priest, THE SIN OF THE GOLDEN CALF, and had to bring a similar offering, as it is written: "Also a bullock and a ram for peace offerings to sacrifice before Hashem" (Vayikra 9:4). An ox is for their sin, which they had BY MAKING THE GOLDEN CALF - MEANING TO CORRECT THAT SIN. A ram is to complete this place, WHICH IS MALCHUT, with the perfection of Isaac, AS EXPLAINED ABOVE.

33. HE ASKS : Why is the term, "a young calf for sin offering," used in connection with the priest, while for Yisrael it does not say 'an ox for a sin offering?' HE ANSWERS: Because Yisrael were already punished in many places, MEANING IN SEVERAL WAYS BY THE SONS OF LEVI AND THE WATERING. Therefore, the Holy One, blessed be He, did not wish to mention their sin as before. Hence, it is not written here 'sin offering,' but "for a peace offering," as a sign of peace and to show that the Holy One, blessed be He, has reconciled with the children of Yisrael in respect to this.

34. Aaron, however, was not punished FOR THE SIN OF THE GOLDEN CALF, BECAUSE OF the prayer of Moses, as is written: "And Hashem was very angry with Aaron to have destroyed him" (Devarim 9:20). It is also written: "And I prayed for Aaron also at the same time" (Ibid.). His guilt still hung over him, so it is written: "a young calf for a sin offering." It is assuredly a sin offering, for he had to be atoned and purified to reach perfection completely.

35. On that day, the upper and lower beings reached their perfection and there was peace everywhere, a joy above and below. If not for the event of the sons of Aaron on that day, there would have been no such joy above and below from the day that Yisrael came up from the sea. On that day, the sin OF THE GOLDEN CALF was wiped out from the world and the priests and the children of Yisrael were cleansed of it. On that day, all the Accusers above departed, they circled around Yisrael, and found nothing they could accuse them for.

36. This was until the hour arrived when Nadab and Abihu rose up and spoiled the general joy, so that wrath descended on the world, as it is written: "And the glory of Hashem appeared to all the people" (Vayikra 9:23). Then at once, "the sons of Aaron took each of them his censer" (Vayikra 10:1).

37. We have learned that on this day it was the joy of the Congregation of Yisrael, WHICH IS MALCHUT, to be united by the bond of Faith with all holy ties, NAMELY, ALL THE SFIROT OF ZEIR ANPIN, for incense binds (Heb. mekasheret) all together as one. Therefore, its name is Ketoret, and NADAB AND ABIHU came and linked all others FROM THE OTHER SIDE together and left Her, MALCHUT, outside, for they did not link Her with THE SFIROT OF ZEIR ANPIN. They linked up something else INSTEAD OF MALCHUT. Therefore, He warned the priests, as it is written: "Thus shall Aaron come into the holy place" (Vayikra 16:3), MEANING THAT HE SHOULD LINK MALCHUT, WHICH IS CALLED 'THUS.'

38. (A) In many ways, they spoiled the joy of the Congregation of Yisrael. They did not marry a woman, for they were not worthy of an offering and the worlds were not blessed by them. Also, the time was not proper FOR OFFERING THE INCENSE, FOR IT WAS NOT IN THE TIME OF LIGHTING THE CANDLES; and they also hurried the time OF INHERITING THE PRIESTHOOD WHILE THEIR FATHER WAS STILL ALIVE. Even before THEY OFFERED THE INCENSE, they were doomed, AS IS WRITTEN: "And offered strange fire before Hashem" (Vayikra 10:1). Another thing, MEANING THE OTHER SIDE, was linked up by that tie, and they left the Congregation of Yisrael, WHICH IS MALCHUT, outside.

38. (B) Rabbi Pinchas said to him: Do not say that they made Her dwell outside, but that the Congregation of Yisrael was not linked through them WITH ZEIR ANPIN, for the Congregation of Yisrael does not rest at all upon a place where there are no Male and Female. Therefore, He warned the priests, as it is written: "Thus shall Aaron come into the holy place," MEANING that there is a Male and a Female, OTHERWISE "THUS," WHICH IS MALCHUT, WILL NOT REST UPON IT. Therefore, a priest must not enter the sanctuary until he is married in order that he may have a share in the union of the Congregation of Yisrael. For he who does not marry leaves the Congregation of Yisrael outside, and She does unite with him. Therefore they were in tumult on that day

39. "And it came to pass on the eighth day." Rabbi Yosi opened the discussion, saying: "Like the lily among thorns, so is my love among the daughters" (Shir Hashirim 2:2). "Like the lily among thorns" is the Congregation of Yisrael. It was explained that the Holy One, blessed be He, praises the Congregation of Yisrael and His love is for Her, to cleave to her. Therefore, he who marries a woman should praise the Holy One, blessed be He, and the Congregation of Yisrael, for we have learned that one should fulfill any COMMANDMENT WITH LOVE, as one who cleaves to his spouse and devotes his affection to her. When he comes to serve before the Holy One, blessed be He, he awakens another SUPERNAL coupling - that of the Holy One, blessed be He - for He desires to cleave to the Congregation of Yisrael. He blesses him for this and the Congregation of Yisrael blesses him, as we already have learned.

40. Therefore, the praise with which the Holy One, blessed be He, praises the Congregation of Yisrael, WHICH IS MALCHUT, is of the lily among thorns. As it is the best of all and rises above all, so does the Congregation of Yisrael rise among the other legions and is crowned over all. That is the "lily among thorns," and the "citron among thorns," FOR A "LILY" AND A AN ETROG ARE THE NAMES OF MALCHUT WHICH IS AMONG THE THORNS, to show the praise of the Congregation of Yisrael above all.

41. Come and behold: the Congregation of Yisrael is blessed by the priest, and Yisrael are blessed by the priest, and the priest is blessed by the Supernal Priest, WHO IS CHESED OF ZEIR ANPIN, as is written: "And they shall put my Name upon the children of Yisrael and I will bless them" (Bemidbar 6:27).

42. It is written: "Remember, Hashem, Your tender Mercies and your Truth, for they have been from of old" (Tehilim 25:6). "Your tender Mercies," refers to Jacob and, "Your Truth," to Abraham. "For they have from of old (Heb. me'olam, lit. 'from the world')," indicates that the Holy One, blessed be He, took them and raised them aloft and made of them the Holy Chariot to shield the world. Since they are from the world, He remembers them and protects them and has Mercy on the world. So the Holy One, blessed be He, takes the righteous from the world and raises them aloft to protect the world.

43. If you ask why there is no reference to Isaac, I WILL ANSWER that he was left to punish those who oppress his children, as it is written: "Stir up your might and come to save us" (Tehilim 80:3). It is also written: "Hashem shall go forth as a mighty man, He shall stir up ardour like a man of war" (Yeshayah 42:13). That is Isaac, who is not mentioned here, FOR ISAAC IS THE ASPECT OF GVURAH AND HIS MERIT IS KEPT TO THE DAY OF VENGEANCE. Rabbi Chiya said: "Remember, Hashem, Your tender Mercies and your Truth," refers to Jacob and Abraham, whom we need to shield us. But Isaac's function is to make war, WHICH IS THE OPPOSITE OF MERCY AND CHASSADIM. Therefore, they do not need to be associates with him, SO THAT HE WILL NOT AROUSE JUDGMENT.

44. Another explanation for "from the world:" When the Holy One, blessed be He, created the world, He took Isaac and created the world with him, MEANING THAT HE CREATED THE WORLD WITH THE ASPECT OF JUDGMENT. When He saw that Judgment could not remain alone, He took Abraham, WHO IS CHESED, and made the world endure by him, as it is written: "These are the generations of heaven and of the earth when they were created" (Beresheet 2:4). Read it not 'behibaram' (lit. 'created'), but "beAbraham" (lit. 'by Abraham'). He saw that further support was needed, so He took Jacob, WHO IS THE ASPECT OF MERCY, joined him with Isaac, WHO IS THE ASPECT OF JUDGMENT, and made the world to be supported, as it is written: "In that day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). FOR YUD HEI VAV HEI IS ASPECT OF MERCY AND ELOHIM IS THE ASPECT OF JUDGMENT. Therefore, the world is supported by Abraham and Jacob, and they are, AS IT IS WRITTEN, "From the world."

45. Rabbi Yehuda opened the discussion with the verse: "And it came to pass on the eighth day." Aaron was completed by those seven days - WHICH ARE BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - and was crowned with them. THEN the eighth day, WHICH IS MALCHUT, was to be completed with the seven days OF CONSECRATION by a priest. Therefore, the service on the eighth day is in order to be crowned with the seven, WHICH ARE BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. By performing this task, the priest would be cleansed of his previous sins - NAMELY THE SIN OF THE GOLDEN CALF.

46. It is written: "Take you a young calf for a sin offering," and we have already explained that "a calf" is offered to atone for THAT SIN WHICH they committed with the calf, as is written: "And made it a molten calf" (Shemot 32:4). Why is it written, "young calf" (lit. 'of the cattle') and not, 'kid?' THE REASON is that he should be corrected by the cow - WHICH ALLUDES TO MALCHUT WHICH WAS SPOILED BY THE SIN OF THE GOLDEN CALF. He is not worthy to offer it up to Her; THEREFORE, IT IS NOT WRITTEN 'KID' (LIT. 'OF A COW'). For it is like a man who brings to a king a present that he first takes from the king's property. The present should be obtained from another residence, not the king's. Rabbi Yosi said: Giving Him from His own! such a one it is not worthy TO OFFER. THEREFORE, HE SINNED BY MAKING THE GOLDEN CALF; AND HE OFFERED A CALF WHEN HE SHOULD HAVE OFFERED ANOTHER KIND OF COW. BY THIS EXPLANATION, RABBI YOSI QUESTIONS RABBI YEHUDA'S WORDS and the latter said: Therefore, it is written, "a young calf of a cattle" and not 'a kid of a cow.'

47. "For a sin offering" MEANS to atone for the sin he had committed. "And a ram for a burnt offering" (Heb. temimim, [plural]). HE ASKS: Why is it written "temimim," when it should have been written in the singular form. If you say it refers to a ram and a calf, AND THEREFORE IT IS IN THE PLURAL, it is not so, for both of them are not brought as burnt offerings, as it is written, "Burnt offerings without blemish," AND A CALF IS NOT OFFERED AS "A BURNT OFFERING" BUT RATHER "a sin offering." THUS, IF SO, why is it written of the ram "temimim?"

48. HE ANSWERS: It is the ram of Isaac, WHICH NEEDS be brought to the Cow that is twice mentioned in the scripture. Once is in the verse: "And Abraham lifted up his eyes and looked and behold behind him a ram" (Beresheet 22:13), and the second is as written, "And Abraham went and took the ram." There are two, AND OF THEM IT IS WRITTEN: "And offered him up for a burnt offering." It therefore says, "And a ram for a burnt offering," with two rams, IN THE PLURAL FORM, for they are two. We therefore learned of Gvurot that a few of them are divided up to make several portions.

49. "And to the children of Yisrael you shall speak saying, 'Take a kid of the goats for a sin offering and a calf and a lamb'" (Vayikra 9:3). HE ASKS: Why is not written, 'a calf for a sin offering,' as it is said of the priest? HE ANSWERS that Yisrael were already punished, therefore it is not written: 'a calf for a sin offering,' but "a calf for a burnt offering." The reason that THEY HAD TO HAVE A CALF FOR A BURNT OFFERING was that all those who had sinned by it (THE GOLDEN CALF) - by word, deed or by worshipping the idol - were punished. Even those who, although did not actually worship it, but desired in their hearts to worship it were punished as well, as it is written: "And made the children of Yisrael drink of it" (Shemot 32:20) - FOR ALL THOSE WHO DESIRED TO WORSHIP THE CALF WERE PUNISHED THROUGH THIS. All those who desired not to worship it, even though with only a semblance of desire, were purified BY THE BURNT OFFERING OF A CALF. Therefore, they offered it as a burnt offering and not a sin offering, FOR A BURNT OFFERING IS SACRIFICED FOR DESIRES OF THE HEART.

50. HE ASKS: Why did they "take a kid of the goats for a sin offering?" SINCE THEY HAD NOT SINNED SAVE IN THEIR HEARTS, A BURNT OFFERING SHOULD HAVE BEEN SUFFICIENT. HE ANSWERS: At first, they offered the kids of the goats which live on high mountains. Therefore, IT IS WRITTEN, "a sin offering," for they had to purify themselves from that sin BY A SIN OFFERING. Furthermore, they had to offer A SIN OFFERING for the renewal of the moon - BECAUSE IT WAS THE FIRST DAY OF NISSAN. AND ON THE FIRST DAY OF EVERY MONTH, A SIN OFFERING IS OFFERED.

51. "Also a bullock and a ram for peace offerings." IT IS WRITTEN: "a bullock" (lit. 'an ox,' Heb. shor) and not 'a bull' (Heb. par), for an ox is complete AND ALLUDES TO THE FACE OF AN OX FROM THE LEFT, WHICH IS FROM THE ASPECT OF GVURAH OF ZEIR ANPIN. BUT A BULL AND A COW ALLUDE TO A MALE AND A FEMALE FROM THE ASPECT OF THE LEFT OF MALCHUT, WHICH IS NOT COMPLETE. THEREFORE, THE OX COMES to show the peace IN MALCHUT, FOR THE GVURAH OF MALCHUT, WHICH IS A BULL AND A COW, IS SWEETENED BY THE GVURAH OF ZEIR ANPIN, WHICH IS AN OX. Therefore, it is written: "For a peace offering." Rabbi Yosi said: An ox and a ram come from the left side OF ZEIR ANPIN, an ox from the left side, for it is written: "The face of an ox on the left side" (Yechezkel 1:10). And also a ram, for the ram of Isaac, WHO IS FROM THE LEFT, and they are peace offerings to complete themselves for the Congregation of Yisrael, WHICH IS MALCHUT. Therefore, "a bullock and a ram for peace offerings." THEY DO NOT DISAGREE BUT RABBI YOSI GIVES MORE EXPLANATIONS.

52. Rabbi Yehuda said: Everything is for the Congregation of Yisrael, WHICH IS MALCHUT, for She is crowned and blessed by the priest through consecration. On that day, WHICH IS THE EIGHTH DAY, everyone's joy was the Congregation of Yisrael rejoicing in the Holy One, blessed be He, a joy of the upper and the lower beings. Thus, as the priest is completed below, the priest is completed above so to speak, WHO IS CHESED OF ZEIR ANPIN, save Nadab and Abihu who aroused a disturbance between the Queen and the King. Therefore, "a fire went out from Hashem and devoured them" (Vayikra 10:2).

53. "And Moses said to Aaron, and Elazar and Itamar, his sons, 'Let the hair of your heads not grow long'" (Vayikra 10:6). "For the anointing oil of Hashem is upon you" (Vayikra 10:7). Rabbi Aba said: We have already learned that the actions made below arouse those above, and the actions below should be as those above.

54. Come and behold: all the joy above derives from the holy oil, WHICH IS CHOCHMAH, from which gladness and blessings issue to all the lamps, and the supernal priest, WHO IS CHESED, is crowned with the abundance of oil THAT IS DRAWN FROM CHOCHMAH. Therefore, the priest on whom the anointing oil, has flowed must display a smiling and joyful countenance. There must be no blemish on his head or his attire, but he should be perfect in all as the model of the one above. And he may not cause a blemish in another place ABOVE.

55. Come and behold: if Elazar and Itamar allowed any blemish to appear on their attires or their heads, they would not have been able to be delivered at the time THAT NADAB AND ABIHU PERISHED, for it was a time of the execution of Judgment. Therefore, we have learned that when there is a plague in the world, a man must not arouse anything, in order NOT TO MAKE ANY SIGN SO THE LITIGANTS will be aroused against him, unless he is aroused to do something good - and by doing that 'something' to postpone the time of Judgment. When Judgment is in the world, whoever meets it is gathered and perishes. Therefore, it is written: "Lest you die" (Vayikra 10:9), and, "But let your brethen the whole house of Yisrael bewail the burning which Hashem has kindled" (Ibid. 6). They did not come from the side of the priests and THEREFORE would not be injured, SO THEY CAN BEWAIL THE BURNING BUT NOT THE PRIESTS ON WHOM THE JUDGMENT THEN RULED.