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Parshas Kedoshim
1. When the verse1 speaks about the reward for not eating the fruit of the first three years, Orlah, and for bringing the fruit of the fourth year2 to be eaten in Jerusalem, it uses the wording "ובשנה החמישית גו׳ להוסיף לכם תבואתו" ("And in the fifth year… to increase its produce for you") — with a lamed at the start of the word lehosif, "to increase." This means that the intent and purpose of these mitzvos is the increase of the produce that will come in the fifth year3.
From this it is understood (in the inner dimension of the matter)4 that the fruit of the fifth year possesses an advantage not only over the fruit of the three years of Orlah, which are forbidden (their vitality comes — as with all forbidden things — from the three completely impure kelipos)5, but even over the fruit of the fourth year. Although the fourth-year fruit is (not only permitted to be eaten, but even more than that —) "קדש הלולים לה׳" ("holy, for praises to G‑d"), nevertheless, because of the superiority of the fruit of the fifth year, the purpose of the mitzvah "ובשנה הרביעית גו׳" ("And in the fourth year…")6 lies in "And in the fifth year…".
As the Alter Rebbe explains in Likkutei Torah7: the fruit of the first three years corresponds to the three worlds of Beriah, Yetzirah and Asiyah (from which the three impure kelipos can draw nourishment)7; "the fourth year" corresponds to the world of Atzilus (for the four worlds Atzilus, Beriah, Yetzirah and Asiyah correspond to the four letters of the Name Havayah8); and "And in the fifth year… to increase its produce for you" is the "תוספת האור הנמשך מקוצו של יו״ד דשם הוי׳" ("additional light drawn from the thorn of the yud of the Name Havayah"), which is higher even than the yud itself. As he says in Likkutei Torah9, "והוא בחי׳ הכתר" ("and this is the level of Kesser").
This needs to be understood: How is it that the fruit of the fourth year may be eaten only in Jerusalem and is "holy, for praises to G‑d," whereas the fruit of the fifth year — which possesses a higher quality than the fruit of the fourth year — has no holiness at all, and may be eaten anywhere, even in a state of ritual impurity?
2. This will be understood by first introducing the story of the Baal Shem Tov which the Previous Rebbe relates in the maamar beginning "ואתה קדוש יושב תהלות ישראל" ("And You, Holy One, are enthroned upon the praises of Israel")*. These are the words of the maamar:
When the holy Baal Shem Tov was still hidden and wandered from town to town and from village to village, one of the holy Baal Shem Tov's sacred practices was to ask every Jew — men and women, old and young — how they were faring in health… in livelihood. He took great pleasure in hearing the loving answers which the Jews — men, women and children — would answer him with various expressions of praise of G‑d: "Baruch Hashem," "Praised be the Blessed One"…
Once it happened that the Rebbe, the Baal Shem Tov, came to a certain settlement, and the Rebbe, the Baal Shem Tov, conducted himself in his holy way in the service of the Blessed One, to bring merit to the Jews — men, women and children — with the great merit of their praising the holy Name of G‑d, blessed be He. In that settlement there lived a Jew, a very venerable elder, a great Torah scholar, separated from all worldly matters, who for over a jubilee — fifty years — had sat day and night studying the holy Torah in separation and holiness. All his years he would sit fasting, in tallis and tefillin, until late Minchah, and only after the evening prayer of Maariv would he taste a little piece of bread with water.
When the Rebbe, the Baal Shem Tov, went in to the gaon in the little room of seclusion that was in a corner of the shul, the Rebbe, the Baal Shem Tov, asked the gaon how he was faring in health, and whether he had his needs and sustenance. The gaon did not even look around at the Rebbe, who was dressed like a simple villager. The Rebbe asked these questions several times, until the gaon became very angry and motioned to the Rebbe with his hand, pointing to the door, that he should leave. Said the Rebbe, the Baal Shem Tov, to the gaon: "Rebbe, why do you not give G‑d, as it were, His livelihood?"10 Hearing these words, the gaon remained bewildered: some Jew, a villager, speaks about G‑d, as it were — that one must give G‑d, as it were, a livelihood, and so on.
The Rebbe, the Baal Shem Tov, perceived the gaon's thoughts, and said to him: "Jews live on the livelihood which the Blessed One gives them. On what kind of livelihood does G‑d, as it were, live? This King David tells us in Tehillim: 'ואתה קדוש יושב תהלות' ('And You, Holy One, are enthroned upon praises') — on what livelihood do You 'sit'? 'Enthroned upon the praises of Israel.' G‑d, as it were, 'sits' on the Jewish praises with which Jews praise Him, blessed be He, for the health and livelihood which He, blessed be He, gives them. And for the words of praise with which Jews praise the Blessed One, He, blessed be He, gives them children, life and abundant sustenance."
3. This needs to be understood: It is true that in order for "And You, Holy One" [Who in His own right is holy and separate from the worlds] to be "enthroned" [i.e., to be drawn down below — a drawing-down that is called "בשם ישיבה כמו היושב שמשפיל קומתו" ("by the term 'sitting,' like one who sits and lowers his stature")11], there must be the service of the Jewish people. But seemingly, this can also be accomplished through Torah study12. Why, then, did the Baal Shem Tov say to the gaon — who had studied Torah day and night for more than a jubilee13 of years — "Why do you not give G‑d, as it were, His livelihood?" — especially since even then, at the time the Baal Shem Tov said this to him, he was in the middle of learning?
And even if we will explain that "And You, Holy One" is accomplished specifically through "the praises of Israel" — the Baal Shem Tov could still have aroused the gaon to praise G‑d for the fact that he studies "in separation and holiness." Why did he need to ask him about material matters (health, and so on)?
The explanation is: The ultimate purpose of the intent of creation is that there should be "a dwelling place for Him, may He be blessed, in the lower realms"14 — that out of the lowly matters one should make a dwelling place for G‑d. And this "dwelling place" is accomplished [mainly — not so much through Torah study, or through praising G‑d for one's Torah study, because Torah study pertains mainly to the "higher" element within a Jew15, to the G‑dly soul — but rather through the service of man in the lower realms:] through praising G‑d "for health and livelihood" — matters that pertain to the body and the vital soul16. Through Jews "sensing" that (also) their material needs come from G‑d, and praising Him for this — through this a dwelling place for Him, may He be blessed, is made in the lower realms.
Therefore, when the Baal Shem Tov saw that the gaon sat in a room of seclusion, separated from all worldly matters, having nothing to do with his body, his animal soul and his portion in the world — with "the lower realms" (for what he ate was only what was essential for his survival; he did not, however, occupy himself with refining his body, his animal soul and his portion in the world), he said to him: "Why do you not give G‑d, as it were, His livelihood?"16 — so that there be fulfilled the desire of the Holy One, blessed be He, to have a dwelling place for Him, may He be blessed, in the lower realms.
And this is why the Baal Shem Tov said that "G‑d, as it were, 'sits' on the Jewish praises with which Jews praise Him, blessed be He, for the health and livelihood which He, blessed be He, gives them"17.
4. According to the above, it will also be understood how the ultimate elevation is not yet in the fruit of the fourth year — which is holy and eaten within the walls of Jerusalem — but in the fruit of the fifth year18, which is eaten anywhere, even in a state of ritual impurity19:
Through a Jew knowing that even the fruit which is not "holy" also depends on G‑d's blessing [he sees with eyes of flesh the "to increase" — the increase in the produce that G‑d has given him], he will consequently certainly praise G‑d for it20. This very praise of G‑d, in "the praises of Israel," is what brings about "And You, Holy One, are enthroned" — that "You," which refers to G‑d's very Essence21, Who is "holy" and separate, is "enthroned" (and drawn down below) in a dwelling place in the lower realms.
(From the sichos of Shabbos Parshas Kedoshim 5725)
Notes
1) Our parsha, 19:25.
2) See Toras Kohanim and Rashi here: "These are four years," etc.
3) On this basis we can understand what Rashi writes: "המצוה הזאת שתשמרו תהי׳ להוסיף לכם תבואתו, שבשכרה אני מברך כו׳" ("This mitzvah which you will keep will be* to increase its produce for you, for as its reward I will bless," etc.). Seemingly, it would have sufficed for him to write "As reward for this mitzvah I will bless for you the fruit of the plantings"**; why the lengthy wording "This mitzvah… its produce"? — Because in this way he explains the wording "to increase…": "This mitzvah will be to increase," etc. On this basis we can also understand the continuation of Rashi's words: "Rabbi Akiva used to say: The Torah spoke in consideration of the evil inclination," etc. Seemingly: in many mitzvos the verse spells out their reward, so what is the proof that this mitzvah contains a novelty, that "the Torah spoke in consideration of the evil inclination"? — Because by this he explains that the reason the Torah introduced a novelty here (permitted) that the keeping of this mitzvah be in order to receive a reward is because*** "the Torah spoke in consideration of the evil inclination, so that one should not say," etc. See at length Likkutei Sichos vol. 22, p. 108 ff.
*) For it can be interpreted as "your keeping will be" (and not "the mitzvah will be").
**) For in this he introduces a novelty: that the increase will occur even after there already is fruit of the plantings (see what is explained in Likkutei Sichos vol. 5, p. 122 ff., on Rashi (26:12), s.v. "a hundredfold"). Rashi's proof for this is from the verse stating "to increase its produce for you" after "And in the fifth year you shall eat its fruit" (see Ibn Ezra here) — which proves that the blessing "to increase…" is in "its fruit." (On this basis Rashi's wording "the fruit of the plantings" is all the more understood — even though the verse says "its produce" — because the blessing "to increase" is in "its fruit.")
***) On this basis the wording "the Torah spoke in consideration of the evil inclination" is all the more understood, for it indicates that something is permitted so that one not come to something more severe (see Kiddushin 21b, end; Rashi, Teitzei 21:11): if he were not permitted to keep the mitzvah for the sake of the increase, he would not fulfill it.
4) Which is not so according to the plain meaning — see the previous note.
5) Tanya, beginning of ch. 36. See Likkutei Torah, our parsha, 29c (and see later in the text) — Pardes, Shaar 24, at the end: "Three years shall it be for you," etc. — this corresponds to the three impure kelipos.
6) Ibid., 30d.
7) For in terms of their corresponding to the three worlds of Beriah, Yetzirah and Asiyah (and in terms of the sefiros — the level of Netzach, Hod and Yesod (Likkutei Torah, ibid.)) there is no reason for them to be forbidden. On this basis Likkutei Torah, ibid. (29c ff.), connects what the Ramaz writes (on Zohar I, 96b, end) — that in the first three years Malchus receives from the level of Netzach, Hod and Yesod (and in terms of the worlds, the three worlds of Beriah, Yetzirah and Asiyah) — with the explanation of the Pardes cited above in note 5.
8) Likkutei Torah, Masei 95a, and sources cited there. See Likkutei Sichos vol. 10, p. 117.
9) Printed in Sefer HaMaamarim Yiddish, p. 138 ff. It requires further study whether the fact that Likkutei Torah on our parsha (29b, end) prefaces "But the matter is according to what is written, 'And You, Holy One*, are enthroned upon the praises of Israel,' etc." [the interpretation in Likkutei Torah there being, apparently, based on the Baal Shem Tov's interpretation of this verse cited later in the text] is also in order to allude to an answer to the question raised above at the end of section 1, as will be explained below in section 4.
*) It is worth noting that this is connected to the name of the parsha — Kedoshim. It is also worth noting that at the conclusion of the parsha in Likkutei Torah he writes, "he will acquire and engrave the order of holiness," etc. Likewise, at the conclusion of the parsha: "והייתם לי קדושים כי קדוש אני ה׳ ואבדיל גו׳" ("You shall be holy to Me, for I, G‑d, am holy, and I have separated…").
10) See the maamar there, section 2, in the explanation of the saying of our Sages (Shir HaShirim Rabbah 1:9, at the end), "'רעיתי' — מפרנסתי" ("'My beloved' — the one who sustains Me").
11) Likkutei Torah, ibid., 29c.
12) See Likkutei Torah, Behar 40a, end, ff., that the concept of "My beloved" (see above, note 10) is through the Torah — "לכו לחמו בלחמי" ("Come, partake of My bread").
13) Which is called "forever" (Tanna d'Vei Eliyahu Rabbah ch. 6; Mechilta and Rashi, Mishpatim 21:6; see Rabbeinu Bachya and Tziyuni there).
14) Tanchuma, Naso 16. See Likkutei Sichos vol. 6, p. 17, note 42.
15) See Tanya ch. 37 (48b).
16) Similar to — though there is no comparison whatsoever — sustenance (food) in the literal sense, where in the absence of food the soul departs from the body: so too regarding "the one who sustains Me" Above (see above, note 10) — on this depends the fulfillment of the matter of the Holy One's desire to have a dwelling place for Him, may He be blessed, in the lower realms. As our Sages say: "Just as the Holy One, blessed be He, fills the entire world, so the soul fills the entire body" (Berachos 10a; see Vayikra Rabbah end of ch. 4 (and in many places), in reverse order — which is cited in many places: "This soul fills the body, and the Holy One, blessed be He, fills His world," etc.).
17) On this basis we can understand why the Baal Shem Tov interrupted him in the middle of his learning — even though Torah study is greater than all the mitzvos (Laws of Torah Study of the Alter Rebbe, ch. 4, beginning of halachah 3) — for without this praise, something is lacking even in the Torah that he studies. As our Sages say (Yevamos 109b): "Whoever says 'I have nothing but Torah' does not even have Torah."
18) Note that with the money of fourth-year fruit (whose law is like that of Second Tithe — Kiddushin 54b) one may not purchase sacrifices of the most holy order (Maaser Sheni 3:2). And it goes without saying that it may not be used for the things of the Holy of Holies in the Beis HaMikdash — the principal dwelling of the Holy One, blessed be He, in the lower realms (Acharei 16:2 and Rashi there; Tanya ch. 53 (and see Tur and Shulchan Aruch, Orach Chaim, sec. 94); and in many places).
19) And not only does the fruit of the fifth year possess a special quality, but this is also the purpose of the fruit of the fourth year; and without them, the fourth year is lacking in the "praises to G‑d" — similar to what was explained in note 17. Nevertheless, there must first be the service of "the fourth year" — for if one were to begin immediately with eating ordinary (non-sacred) fruit, etc., he might (even though he sees the increase in produce, nevertheless) not thank G‑d for it, etc. This is similar to the prohibition of eating before praying (see Likkutei Torah, Tzav 8a, beginning; and in many places).
20) And all the more so from the obligation to bless the Holy One, blessed be He, "Who creates… their needs" (see Tur and Beis Yosef (and the Shulchan Aruch of the Alter Rebbe), Orach Chaim sec. 207). Note also the saying of our Sages that for every single breath a person takes, a person must praise the Creator (Bereishis Rabbah 14:9).
21) See the maamar beginning "Tefillin d'Mari Alma" 5653, near the end; "Chochmos Bachutz Taronah" 5694 (in Sefer HaMaamarim Kuntreisim vol. 2), ch. 2; and in many places.
Key Lesson
G‑d's ultimate desire is a dwelling place in the lowest realms, and this is built not only through Torah study and holy matters but especially when a Jew recognizes that even his ordinary, material blessings — health, livelihood, the "fifth-year fruit" — come from G‑d, and praises Him for them. Such heartfelt thanks for everyday things is what draws G‑d's very Essence down into the world.