Parshas Acharei
1. Among the unique features found regarding the account of "מות שני בני אהרן" ("the death of Aharon's two sons")1 is that in the Written Torah itself the practical lesson to be derived from it is stated explicitly.
— In general, it is known that every matter in Torah contains within it a lesson for a person's conduct; this is the meaning of the word "Torah" — (from the term) hora'ah, instruction2. However, regarding many accounts and matters in the Written Torah, one must turn to the Oral Torah in order to know what the lesson of that account, verse, or word consists of;
In our case, by contrast, it is stated in the Chumash itself that as a result of "the death of Aharon's two sons" two (lessons) commands came:
a) "יין ושכר אל תשת גו׳ בבואכם אל אהל מועד גו׳" ("Do not drink wine or intoxicating drink… when you enter the Tent of Meeting…")3, as Rashi brings in his commentary on the Torah4 (from which it is evident that this is the plain meaning of the verse), that this warning was said (immediately) after the death of Nadav and Avihu5, because "שתויי יין נכנסו למקדש" ("they entered the Sanctuary intoxicated with wine").
b) The command at the beginning of our parsha — "וידבר ה׳ אל משה אחרי מות שני בני אהרן בקרבתם גו׳ דבר אל אהרן אחיך ואל יבוא בכל עת אל הקודש גו׳" ("G‑d spoke to Moshe after the death of Aharon's two sons, when they drew near… Speak to Aharon your brother, that he should not come at all times into the Sanctuary…")6, as Rashi7 explains the connection between the verse "After the death… when they drew near…" and the command "he should not come at all times into the Sanctuary…": it is like a doctor who urges a patient by telling him "שלא תמות כדרך שמת פלוני" ("so that you do not die the way so-and-so died"); and likewise in our case: the punishment of Aharon's sons was because of the sin of "בקרבתם לפני ה׳ וימותו" ("when they drew near before G‑d and died") (they entered the Sanctuary in a manner "אשר לא צוה אותם" ("which He had not commanded them")8); therefore Aharon was warned — "אחרי מות גו׳ ואל יבוא, שלא ימות כדרך שמתו בניו" ("After the death… he should not come, so that he not die the way his sons died")9.
We need to understand, however, why we find a difference between the two commands:
The first command — "Do not drink wine or intoxicating drink" — is stated immediately (in Parshas Shemini) in continuation of the account of the death of Aharon's sons (and moreover: because of it the Torah interrupts in the middle of the commands to Aharon and his sons (concerning the eighth day of the inauguration10) in order to state this command);
Whereas the command "After the death… he should not come at all times into the Sanctuary…" the Torah states only in our parsha, and first interrupts11 with a great interruption of (approximately) two and a half parshiyos: first12 come the detailed laws of "תורת הבהמה והעוף וכל נפש החיה גו׳" ("the law of the animal and the bird and every living creature…")13, and afterward — the detailed laws of impurity of the parshiyos of Tazria and Metzora, and only afterward14 — "And He spoke… after the death… he should not come…"15?
2. The fact that Parshas Acharei Mos (in general) comes only after "the law of the animal and the bird…" (in Parshas Shemini) and the laws of impurity (of Parshas Tazria and Metzora) — can be explained simply: that this is in an order from above to below — in continuation of Parshas Shemini:
The general content of the first part of Parshas Acharei is the order of the service of Yom Kippur, whose theme is as its name — atonement, "ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם גו׳" ("on this day He shall atone for you, to purify you from all your sins…")16, "והיתה זאת גו׳ לכפר על בני ישראל מכל חטאתם אחת בשנה" ("And this shall be… to atone for the children of Israel for all their sins once a year")17.
And therefore the Torah places "the law of the animal and the bird…" and the laws of impurity of Parshas Tazria and Metzora before Parshas Acharei:
In the parshiyos up to Parshas Shemini, the discussion is (mainly) about matters connected with holiness: first the commands of how to build the Mishkan, make the priestly garments, etc.; and afterward — the section of the offerings (which are offered in the Mishkan and the Mikdash) and the order of the days of inauguration, and their conclusion and culmination — the eighth day of the inauguration.
After that come the laws connected with worldly matters, in which there is a mixture of good and evil, and one must turn to "תורה אור" ("the Torah is light"), which accomplishes "להבדיל בין הטמא ובין הטהור גו׳" ("to distinguish between the impure and the pure…")18 — it illuminates a person's path and warns him against the undesirable things in the world.
— With this we will also understand the precise wording of our Sages19 (regarding the laws of Parshas Tazria and Metzora): "כשם שיצירתו של אדם אחר כל בהמה חיה ועוף במעשה בראשית כך תורתו נתפרשה אחר תורת בהמה חיה ועוף" ("Just as man's creation came after every animal, beast, and bird in the act of Creation, so his law was set forth after the law of animal, beast, and bird"). Seemingly: how is it fitting to say that only in Parshas Tazria and Metzora was "his law" (that of man) set forth? There are, after all, many instructions and laws pertaining to a person's conduct that were stated earlier, especially: the Ten Commandments, the parsha whose name is Parshas Mishpatim, and more.
The explanation of this, however, is: the details (its being "set forth") and the novelty of the Torah (instruction)20 consist21 in "to distinguish between the impure and the pure…"; and therefore the setting forth of man's "law" is the Torah's instructions (not in connection with a person's conduct in general, but —) in connection with the matters of impurity22 that arise from the human body itself (a woman after childbirth, tzaraas, a zav, etc.), in which the Torah instructs, shows, and teaches a person how the "distinguishing" must be with regard to the matters that are within himself — in his very creation.
And for this reason the parsha concerning the service of Yom Kippur comes only after "the law of animal, beast, and bird" and man's "law" — because the effect of Yom Kippur is relevant mainly only after these laws:
After the Torah gives a Jew the instructions for when he deals with worldly matters, on account of which he must guard himself against undesirable things ("to distinguish between the impure and the pure"), the Torah forewarns him that, since it is possible that a Jew may, G‑d forbid, fail and some of the undesirable things of the world may cling to him, he should not despair, G‑d forbid, because there is the "once a year," which "shall atone for you, to purify you."
3. This, however, is not a sufficient explanation for why the Torah waits with the command "he should not come at all times into the Sanctuary" until Parshas Acharei Mos. For although the matter of Yom Kippur is connected with "the law of animal, beast, and bird" and man's "law," the command "he should not come at all times into the Sanctuary" ("so that he not die the way his sons died") is nevertheless something that, seemingly, should have been warned about immediately after "his sons died."
Even if one were to learn that the command "he should not come…" was indeed said "אחרי מות מיד" ("immediately after the death")23, and was only written in the Torah here (not in order24) — "ואין מוקדם ומאוחר בתורה" ("and there is no chronological order in the Torah")25 —
nevertheless, in light of what is known, that every detail in Torah is precise26, it is reasonable to say that the fact that the Torah places the command "he should not come…" only here is
[not only because the command "he should not come…" is connected with Yom Kippur (that entering into the Sanctuary may not be "at all times," but only on Yom Kippur27) — and the matter of Yom Kippur must stand in this place in the Torah (as above) — but]
also on account of the command "he should not come…" itself28: that the need for the warning "he should not come at all times into the Sanctuary" (the opposite of the conduct of Aharon's two sons) arises mainly after the sections of "the law of animal, beast, and bird" and man's "law"29.
4. The explanation of this:
It is known that the sin of Aharon's two sons was not, G‑d forbid, a sin in the simple sense30; rather (as the Or HaChaim31 explains at length) their "sin" consisted in their allowing their great cleaving to the Almighty to bring them to actual expiry of the soul (kelos hanefesh) — "when they drew near before G‑d (to the point that) they died."
And this was reckoned for them as a sin32, because although a Jew must yearn that his service be in such a manner that he reaches hispashtus hagashmiyus33 (divesting himself of physicality), together with this it is demanded of him that when he is at the point of kelos hanefesh, "ratzo," he should call forth within himself the "shuv" — not to leave the world, but to return to do his service, which is the service of the soul within the body — in this world, as our Sages say34, "על כרחך אתה חי" ("against your will you live"), and to carry out the supernal intent of "דירה בתחתונים" ("a dwelling in the lower realms")35, to make of the world itself a dwelling for Him, may He be blessed.
There are two (opposite) causes36 that lead a Jew to remain in a motion of "ratzo" (without a "shuv") — divesting himself entirely of physicality:
a) Perceiving the wondrousness of G‑dliness and — in the words of the Or HaChaim37 — the "נעימות עריבות . . מתיקות" ("pleasantness, delight… sweetness") of being cleaved to the Almighty, he does everything possible to attain that cleaving, by throwing himself with all his strength into "when they drew near before G‑d" to the point of "they died" (that it lifts him entirely out of the physicality of the world) — kelos hanefesh.
b) From the opposite extreme — he feels the lowliness of this world, and this brings him to flee with all his strength from involvement with physical things (which can distance him from the realm of holiness), until this "fleeing" leads him to "divest" himself entirely38 of the physicality of the world, ratzo without a shuv.
5. In general, these two modes are connected with the two types among Jews — yoshvei ohel (those who sit in the tent of Torah) and baalei esek (those engaged in business):
With a yoshev ohel, who devotes himself entirely to Torah study and does not occupy himself with earning a livelihood, etc., one need not warn (so much) against "fleeing" from the lowliness of this world — he is, after all, from the outset in the world of Torah.
Him one must mainly warn not to make the calculation39 that "ratzo" is demanded by the Torah to the utmost extreme: since Torah is higher than the world, one cannot reach the truth of Torah unless he rises entirely above; and therefore he must be in a motion of "ratzo" to the ultimate degree — divesting himself of the body and ascending upward (spiritually) to the ultimate degree, through which he will attain the truth of Torah.
He is warned that, on the contrary: in order to attain the truth of Torah, Torah study must be specifically in a mode of "shuv," specifically a soul in a body [that he studies in such a way that even human intellect40 (of his natural soul) grasps the matter, to the point that the Torah becomes "ערוכה ברמ״ח אברים" ("arranged in the 248 limbs") of his] —
because "תורה לא בשמים היא" ("the Torah is not in heaven"), and on the contrary, the Torah was given specifically below41, to the point that the "supernal ones" even ask about the legal ruling of the court below42 — because the Torah is found specifically below.
And this is not only with regard to a legal ruling of the revealed part of Torah — where it is simply understood that its main relevance is specifically below (for in the higher worlds the study of matters of this world is not applicable43), and consequently one must, so to speak, come specifically below to know the halachah;
but even with regard to the secrets of Torah44, which are also studied in the Heavenly Academy, and on the contrary — seemingly in a higher manner than they are studied below — the "supernal ones" come to hear how they are studied here below45.
This is understood from the explanation in Likkutei Torah46 on the Sages' statement47 "קא מיפלגי במתיבתא דרקיעא . . ספק הקב״ה אומר טהור וכולהו מתיבתא דרקיעא אמרי טמא ואמרי מאן נוכח . . רבה בר נחמני" ("They were disputing in the Heavenly Academy… regarding a doubt, the Holy One, blessed be He, says pure and the entire Heavenly Academy says impure; and they said: Who will decide?… Rabbah bar Nachmani") — that the dispute was (mainly) in a matter of Torah law, and nonetheless "Who will decide?… Rabbah bar Nachmani," because even the decision in matters of Torah law was given over to a Jew as he is found here below, a soul in a body48.
With baalei esek, however, one must warn against the opposite extreme: since he is found in the world, he can rightly come with a claim — how will he be able to withstand all the trials of the world?
And consequently he is liable to come to the conclusion that there must be "ratzo" to the ultimate degree, that he should entirely abandon involvement in worldly matters. He is warned that the ultimate intent is "shuv," "to make for Him, may He be blessed, a dwelling in the lower realms"49. And since the Almighty demands this of a Jew, and "איני מבקש . . אלא לפי כוחן" ("I ask… only according to their strength")50, it is certain that He first gives him the necessary powers to withstand all trials.
6. And this is the difference between the two commands that came as a result of the death of Aharon's two sons:
The first command is the lesson of the death of Aharon's two sons for yoshvei ohel. That is the command: "יין ושכר — יין דרך שכרותו — אל תשת" ("Wine or intoxicating drink — wine in an intoxicating manner — do not drink")51, which applies specifically to kohanim [and also the law "שאסור שיכור בהוראה" ("that one who is drunk is forbidden to issue a halachic ruling")52 (which is derived from these verses) is connected with priesthood — for regarding kohanim it is written53 "יורו משפטיך ליעקב וגו׳" ("They shall teach Your judgments to Yaakov…")] —
because the role of kohanim is that they must be separated from worldly matters ("הובדלו מדרכי העולם" ("they were set apart from the ways of the world")54) and devote themselves entirely to the service of the Mikdash. And yet the level of "priesthood" exists in every Jew (even in a Yisrael), as the Rambam rules55 that anyone whose "נדבה רוחו . . להבדל לעמוד לפני ה׳ לשרתו . . ופרק מעל צוארו עול החשבונות הרבים . . ה״ז נתקדש קדש קדשים56 . . ויזכה לו בעוה״ז דבר המספיק לו כמו שזכה לכהנים ללוים" ("spirit moves him… to set himself apart to stand before G‑d to serve Him… and has cast off from his neck the yoke of the many calculations… such a person is sanctified as holy of holies… and he will merit in this world what suffices him, as He granted to the kohanim and to the Levi'im").
And this type of Jew is warned — "Do not drink wine or intoxicating drink": "wine" alludes to the secrets of Torah, "נכנס יין יצא סוד" ("wine enters, a secret emerges")57, and "drinking wine" (since wine has a taste) means that one has a relish in understanding the secrets of Torah; and regarding this comes the command, "Wine or intoxicating drink — wine in an intoxicating manner — do not drink": that the "wine" — the relish and absorption in the secrets of Torah — must not bring one to a state of "intoxication," nullification of (the mind and) the person's existence, ratzo without a shuv58.
The conduct of Nadav and Avihu was — "they entered the Sanctuary intoxicated with wine": with them there was cleaving to "wine" — the secrets of Torah — in a manner that brought about nullification of existence, actual kelos hanefesh ("when they drew near before G‑d and died").
And therefore, immediately after the death of Aharon's two sons came the warning to the Jews who are in the category of "kohanim" (like Aharon's two sons): "Wine or intoxicating drink — wine in an intoxicating manner — do not drink." For "wine," too — the secrets of Torah — was given here below, specifically to souls in bodies, as above.
7. Afterward comes the warning for the majority of Jews59, who are occupied with "the ways of the world" — that "he should not come at all times into the Sanctuary."
Although the command in its plain sense was said only to Aharon, the content of the matter applies to all Jews. Just as the general service of Yom Kippur, performed by the Kohen Gadol, is something that pertains to the entire Jewish people [and as has been discussed several times60, in his entering "into the Sanctuary" he "takes" the entire Jewish people with him "into the Sanctuary"], and on the contrary: the main theme of Yom Kippur in its plain sense — atonement "for all their sins" — is more relevant to the Jews who are at the lowest levels —
so too regarding the warning "he should not come at all times into the Sanctuary": its content applies to every Jew.
When the time of Yom Kippur comes61, when a Jew remembers all the undesirable things that have clung to him during the year, on account of which he needs Yom Kippur, which purifies him and lifts him "into the Sanctuary," this can arouse in him a desire to "come at all times into the Sanctuary" — to renounce worldly matters entirely and to be at all times in "the Sanctuary."
And this must be warned against even after one knows the lesson "Do not drink wine or intoxicating drink." For the fact that a yoshev ohel is required, "Do not drink wine or intoxicating drink," that he must be in a motion of "shuv," is understandable, since even in the "shuv" of a yoshev ohel there is no concern of descent, etc. — even when he is in "shuv" he deals only with Torah, and therefore he may not remain in "ratzo" alone, "when they drew near before G‑d and died";
But when it comes to baalei esek, who have trials, etc., and there is a greater concern that they may, G‑d forbid, fail, one might think that for them it is better that there be the "when they drew near before G‑d," "he should come at all times into the Sanctuary"!
— Regarding this is the special lesson of the death of Aharon's two sons in Parshas Acharei: that even with baalei esek there must not be the "when they drew near — and died," "he should not come at all times into the Sanctuary." Although they argue that, since they are found in the world, how will one be able to withstand the trials? To this it is answered that this very lesson (that there must be "shuv") to baalei esek comes only in Parshas Acharei, after "the law of the animal, etc." and man's "law":
"The law of the animal, etc." is the instruction and empowerment of the Torah to a Jew, that he be able to refine the world (as above, section 2), both the "distinguishing" in the matters outside of him and the "distinguishing" with regard to the person himself; and since it comes after Torah — and Torah gives the power to refine the world — one has the strength to withstand the trials, and has nothing to fear from the world; on the contrary, he makes the world a dwelling for Him, may He be blessed.
[And even if he has, G‑d forbid, failed, this is only temporary, and in a single moment he is given the matter of Yom Kippur, which brings about the elevation of teshuvah, for "מקום שבעלי תשובה עומדין אין צדיקים גמורין יכולין לעמוד בו" ("in the place where baalei teshuvah stand, even completely righteous people cannot stand")62],
and consequently he goes securely on his way to carry out the intent of creation, to make for Him, may He be blessed, a dwelling in the lower realms.
(From the sichos of Shabbos Parshas Acharei-Kedoshim, 5728)
Notes
1) The wording of the verse at the beginning of our parsha.
2) See Radak on Tehillim 19:8 (and in his Sefer HaShorashim, entry ירה); Gur Aryeh, beginning of Parshas Bereishis. And [OCR unclear] 53b: "אמאי אקרי תורה בגין דאורי" ("Why is it called Torah? Because it instructs").
3) Shemini 10:9.
4) There, v. 2. — See the explanation of this commentary of Rashi at length in Likkutei Sichos vol. 12, p. 49ff.
5) In accordance with the plain sequence of the verses (and not as Rashi wrote, that they are not in order), and as stated explicitly in Tractate Gittin (60a, end, ff.) — cited by Rashi on Naso (5:2) — that this section was said on that very day. And in the Ramban at the beginning of our parsha: "The likely view is that these two commandments (the section of those intoxicated with wine and 'he should not come at all times…') were on the day after their death." There is no room here to elaborate.
6) 16:1–2.
7) On the verse, from Toras Kohanim (see also Ibn Ezra, Ramban, and others here). — See the explanation of this commentary of Rashi (according to the plain meaning) in Likkutei Sichos vol. 7, p. 117ff.
8) Shemini 10:1. See Rashi on Gittin there, s.v. "Ufarshas Acharei Mos": "on account of entering without need." See Toras Kohanim at the beginning of our parsha; Ibn Ezra; Ramban (verse 2); and elsewhere. There is no room here to elaborate.
9) The wording of Rashi.
10) "Do not let the hair of your heads grow long…" (Shemini 10:6–7); "Take the meal-offering…" (there, v. 12ff.).
11) According to the Sages' statement in Gittin there, that the section of Acharei Mos was said on the eighth day of the inauguration, the section of Acharei Mos was said before the end of Parshas Shemini and Parshas Tazria (for only "eight sections were said on that day" — Gittin there). See below, section 3 and note 23.
12) Shemini 11:1ff.
13) The wording of the verse at the end of Parshas Shemini (11:46).
14) Especially since only in our parsha is "after the death of Aharon's two sons" stated explicitly, whereas in the section of those intoxicated with wine the connection to their death is not mentioned explicitly (it is only understood from the continuation of the section). And Rashi on Gittin there (beginning of side b), s.v. "Ufarshas Shesuyei Yayin," does not mention the death of Aharon's sons (as he mentioned there just before (end of side a), s.v. "Ufarshas Acharei Mos"). It should be noted that the section of Acharei Mos is counted there before the section of those intoxicated with wine; but see Tosafos there, s.v. "Ufarshas Acharei Mos." The commentary of Maharatz Abohav on the Ramban at the beginning of our parsha.
15) As in the question of the Ramban here. See below, note 29.
16) Our parsha, 16:30.
17) There, v. 34.
18) The wording of the verse at the end of Parshas Shemini.
19) Rashi at the beginning of Parshas Tazria, from Vayikra Rabbah there (14:1, at the end) — explained in Likkutei Sichos vol. 7, p. 74ff.
20) See Rashi (its plain meaning) at the end of Parshas Shemini.
21) See [OCR unclear] Bereishis (2b ff.); Or HaTorah, Shemini (vol. 1), p. 56ff.; and elsewhere. See also Iggeres HaKodesh, epistle 27 (144b).
22) See Maamarei Admur HaZaken 5563, vol. 1 (p. 22): "הטעם . . שעיקר הבירור וההבדלה הוא בטהרות" ("The reason… is that the main refinement and distinction is in matters of purity").
23) The wording of the Ramban here — except that his intent by "immediately" is the following day (as above, note 5; and compare [OCR unclear] note 14). But in Gittin there it is stated explicitly that it was said on that very day. See note 11.
24) See Ramban here. See note 29.
25) Pesachim 6b, and elsewhere. Rashi (Bereishis 6:3; Vayishlach 35:29; Shemos 4:20; and elsewhere).
26) Therefore there is a reason in each place where something is said in the Torah in a manner of "no chronological order" (see Shelah, Torah SheBe'al Peh section (402b), and elsewhere).
27) Rashi on our parsha, 16:3. See Rashi there, v. 2 (and its Midrashic source). See the commentators on Rashi.
28) It should be noted that the fact that the section of Acharei Mos was said on the eighth day of the inauguration was (not on account of the matter of Yom Kippur, but) only for the sake of the warning "he should not come at all times…" (see Rashi on Gittin there, s.v. "Ufarshas Acharei Mos").
29) This is unlike the explanation of the Ramban ("The verse placed first the warnings by which He warned Israel that they should not die… by defiling My Mishkan… and afterward wrote the warning to the individual"; [OCR unclear] in Ibn Ezra at the beginning of our parsha; and see the Ramban's introduction to Sefer Vayikra, and there on Shemini 11:1) — regarding the thematic connection between the beginning of Acharei and the sections before it.
30) As is understood from Rashi ([OCR unclear]), that after their death Moshe said that they were closer to G‑d than Moshe and Aharon, and regarding them specifically it was said "בקרובי אקדש" ("I will be sanctified through those close to Me") (Shemini 10:3).
31) At the beginning of our parsha. See the discourse beginning "Kasuv BaOr HaChaim" in Maamarei Admur HaZaken, Ethalech Liozna (p. 33); the discourse beginning "VeChol HaLevavos" in Or HaTorah on our parsha (vol. 2), p. 538ff.; the discourse beginning "Acharei Mos" 5649; Likkutei Sichos vol. 3, p. 988ff.; and elsewhere. — See at length Likkutei Sichos vol. 32, p. 98ff.
32) Which is not so for ordinary people — for they had not yet been commanded "Do not drink wine or intoxicating drink."
33) See the Alter Rebbe's Shulchan Aruch, Orach Chaim, beginning of section 98; Laws of Torah Study, ch. 4, par. 5; and the sources cited there.
34) Avos, end of ch. 4. See Tanya, end of ch. 50.
35) Tanchuma, Naso 16, and elsewhere. Tanya, beginning of ch. 36.
36) On what follows, compare the Hemshech 5667, at its beginning; Sefer HaMaamarim [OCR unclear], p. 4; Sefer HaMaamarim 5710, p. 5.
37) At the beginning of our parsha.
38) See Rambam, Laws of Character Traits, beginning of ch. 3; Shemoneh Perakim, ch. 4.
39) On what follows, see also Likkutei Sichos vol. 4, end of p. 1025ff. (in explanation of the Sages' statement (Shir HaShirim Rabbah 1:12 (2)) "שינה של עצרת עריבה" ("the sleep of Atzeres is pleasant")).
40) See Sefer HaMaamarim 5700, p. 121, and elsewhere.
41) Eruvin 54a, beginning. See also Tanya, ch. 37 (47a).
42) Bava Metzia 59b (see Tosafos there, end of s.v. "Lo BaShamayim"). See Shabbos 89a: "נתתיה לארץ" ("I gave it to the earth").
43) As the Sages say regarding the fixing of the day of Rosh Hashanah (Jerusalem Talmud, Rosh Hashanah 1:3; Devarim Rabbah 2:14), and elsewhere. See Iggeres HaKodesh, epistle 27 (145a); the discourse beginning "BaYom HaSheini" 5685 (Sefer HaMaamarim Kuntreisim vol. 2, 465a); the discourse beginning "HaYosheves BaGanim" 5710; and elsewhere.
44) See Likkutei Torah, Vaeschanan 6b ff.
45) See Iggeres HaKodesh there; Likkutei Torah there; and elsewhere.
46) Tazria 24b ff. (and in Or HaTorah there, vol. 2, p. [OCR unclear]). See also the Tzemach Tzedek's Sefer HaMitzvos, the mitzvah of the impurity of a metzora, ch. 3, and elsewhere.
47) Bava Metzia 86a.
48) See Likkutei Sichos vol. 2, p. 68, and the sources cited there.
49) See the end of the discourse beginning "Ani Hashem [OCR unclear]" in Maamarei Admur HaZaken, Parshiyos, vol. 2 (pp. 662, 665). See the sources cited in note 38.
50) Bamidbar Rabbah 12:3, and elsewhere.
51) Shemini 10:9, and Rashi on the verse.
52) Rashi there, v. 11.
53) Berachah 33:10 (cited in the Rambam in the next note). See Rambam, Laws of the Sanhedrin 2:2.
54) The wording of the Rambam, Laws of Shemittah and Yovel 13:12 (regarding the tribe of Levi).
55) There, 13:13.
56) Compare the Sages' statement that what is said to all Israel, "ואתם תהיו לי ממלכת כהנים" ("And you shall be to Me a kingdom of kohanim"), means that they were high priests (Aggadas Bereishis ch. 79 (80); Baal HaTurim on the verse, Yisro 19:6).
57) Eruvin 65a, end, and elsewhere.
58) See also Likkutei Levi Yitzchak, Letters (p. [OCR unclear] ff.), in explanation of the Sages' statement (Bava Basra 73b, end) "אחוי לן מתי מדבר כו׳ ודמו כמאן דמיבסמי" ("Show us the dead of the wilderness, etc.… and they looked like people who were intoxicated") — that the dead of the wilderness (the opposite of an inhabited land) represent service in "the intensity of ratzo," and therefore "they looked like people who were intoxicated," for "abundant drinking of wine" is ratzo. See there. See also at length below (p. 267ff.; Likkutei Sichos vol. 31, p. 171ff.) in explanation of the Sages' statement (Megillah 7b) "איבסום (נשתכרו. רש״י) קם רבה שחטיה לר״ז" ("They became intoxicated (they became drunk — Rashi); Rabbah arose and slaughtered Rabbi Zeira").
59) For "many acted in accordance with Rabbi Yishmael, and they were successful" (Berachos 35b).
60) Likkutei Sichos vol. 16, p. 338, and elsewhere.
61) Or to the state of the service of Yom Kippur during the rest of the days of the year. It should be noted that Yom Kippur is (also) called Rosh Hashanah; moreover, it is the inner dimension of Rosh Hashanah (Likkutei Torah, Rosh Hashanah [OCR unclear]).
62) Rambam, Laws of Teshuvah 7:4, based on Berachos 34b.
Key Lesson
Whether one sits in the tent of Torah or is engaged in worldly affairs, the goal is not to escape the world in an ecstatic "ratzo" but to return in "shuv" and make the world a dwelling for G‑d. The Torah first gives the power to refine the world, and Yom Kippur assures that even a fall is only temporary, so one can go securely on one's way.