"The Work of Our Hands"

The Torah portion of Shemini describes the events that took place "on the eighth day,"[1] following the seven days of the Mishkan's dedication. On that day, Moshe and Aharon "left the Mishkan and blessed the Jewish people."[2]

Rashi[3] explains the purpose of the blessing as follows: "They recited 'May the pleasantness of G-d be upon us; [establish for us the work of our hands...]'[4] For during the entire seven days of dedication, during which Moshe would daily raise the Mishkan, perform the service therein, and dismantle it, the Divine Presence did not reside within it."

The Jewish people were embarrassed, and said to Moshe: 'We put in a tremendous amount of labor so that the Divine Presence would reside within us and we would know that we were forgiven for the sin of the Golden Calf [and it has yet to happen].'

"Moshe therefore said to them: 'This is what G-d has commanded. Do it and G-d's glory will be revealed to you.' [Moshe concluded:] 'My brother Aharon is more fitting and worthier than I; through his offerings and service the Divine Presence shall rest among you."

What made Moshe so sure that the Divine Presence would reside through Aharon's service, when his seven days of service were not successful in bringing about the revelation?

One of the cardinal differences between Aharon and Moshe was in their manner of spiritual service. Moshe's service caused G-dliness to descend from above to below, while Aharon's uplifted the Jewish people from below to above, for he was "a lover of creatures, who drew them close to the Torah."[5]

Thus we find it said of Aharon: "When you kindle the lights," referring to his effect on Jewish souls, which are likened to lights of G-d, as the verse says: "The soul of man is the lamp of G-d."

While both Moshe's and Aharon's service are important, the ultimate purpose of creation is served by the service of Aharon.

The proof that this is so can be adduced from the comment of the Midrash[6] with regard to G-d's giving of the Torah. The Midrash likens the event to two countries whose borders were closed; the inhabitants of one could not enter the other. Then a treaty was arranged and the borders were opened.

The sealed borders, says the Midrash, resembled the state of events prior to G-d's giving the Torah - terrestrial beings could not ascend on high and G-d did not descend below. These restrictions were lifted with the giving of the Torah. It was then possible for the physical to become holy, and G-d would descend below.

The Midrash concludes that G-d said: " 'I shall begin,' as the verse states: 'G-d descended on Sinai,'[7] and only then does it go on to say: 'And to Moshe He said: Go up to G-d.' "[8]

Since G-d said He would take the first step, it is understandable that this was a prelude to the final and most important step, the elevation from below to above - "And to Moshe He said: 'Go up to G-d."

This is also why the Midrash stresses that "terrestrial beings would ascend on high" even before it states that "those above would descend below." The Midrash does so notwithstanding the fact that the order of events was actually the reverse - first G-d descended and only then did He tell Moshe to ascend.

This is because the Midrash teaches us that the most important thing is not G-d's descent to man and the world, but man's ascent to G-d.

Since causing the ascent from below to above was the service of Aharon, Moshe was sure that when his brother began to perform his service it would cause the Divine Presence to be revealed within the Mishkan and the Jewish people.

There is an important lesson here. Should a person desire that the Divine Presence reside within him and illuminate the labor of his hands, it is vital that he "be of the students of Aharon, loving peace and pursuing peace, loving your fellow creatures, and bringing them near to the Torah."[9]

By doing so, a person not only does a favor for his fellows but for himself as well. By elevating his fellow, he merits that the Divine Presence resides within himself.

Based on Likkutei Sichos, Vol. VII, pp. 298-299.

   

Notes:

1. (Back to text) Vayikra 9:1.

2. (Back to text) Ibid., verse 23.

3. (Back to text) Ibid.

4. (Back to text) Tehillim 90:17.

5. (Back to text) Avos 1:12.

6. (Back to text) Shmos Rabbah 12:3.

7. (Back to text) Shmos 19:20.

8. (Back to text) Ibid., 24:1.

9. (Back to text) Avos, ibid.

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"The Eighth Day"

The opening words of the Torah portion Shemini - "It was on the eighth day..."[1] - are related to the first seven days of dedication, when the Mizbeach, the Altar was inaugurated.

The Klei Yakar asks:[2] Why does the verse refer to this day as the eighth day, seemingly indicating that it is one of the "days of inauguration," when in reality there were only seven days of inauguration, for the verse states that "the inauguration shall last seven days."[3] The eighth day, however, was the time of inaugurating Aharon and his children.

He explains that the Torah deems it the "eighth" day so as to emphasize its special quality, for it was on that day that G-d would reveal Himself in the Mishkan.[4] The verse therefore explains that G-d will be revealed on this day because of the uniqueness of the day, it being the "eighth day," for as our Sages say: "All numbered 'seven 'are mundane while 'eight' is sacred."[5] or as the Klei Yakar puts it:[6] "Eight is unique to G-d Himself."

The adjective "mundane" with regard to "seven" is not to be taken literally, for Shabbos - the seventh day - is a sacred day; it simply means that Shabbos, too, is one of the Seven Days of Creation, and thus relates to the world as a whole. In contrast, the "eighth day" transcends creation and is "unique to G-d Himself." In comparison to such a day, even Shabbos is deemed "mundane."

The Klei Yakar's explanation, however, does not seem to answer the question; quite the contrary, the question now becomes even more powerful: Since the "eighth" is completely higher than creation and is "unique to G-d Himself," it can have no connection at all to the first seven days of dedication, corresponding as they do to the seven days of creation. Why, then, is it termed the eighth day, implying that it is related to the first seven?

All spiritual revelations in time to come depend on our present spiritual service.[7] This is so, notwithstanding the fact that in comparison to our present service, the future revelations are similar to the "eighth," as indicated by the saying of our Sages that the "harp of Messianic times will have eight strings."[8] - a level that cannot be reached through the service of mortals.

Although the future revelations will result from an arousal from above, our present degree of service is vital nonetheless. For one must first draw down those levels that are within man's grasp, and then, when we have done as much as we can, we are granted those revelations from above that transcend our service.

The day of Shabbos serves as an example of this. In general, Shabbos consists of two levels: It is one of the seven days of creation, although when likened to the first six days it is termed holy. However, since it is part of the days of creation, its very sanctity is related to the creative process, and is thus drawn down through the spiritual service of the Jewish people. Thus the verse states:[9] "The Jewish people will observe Shabbos, [thereby] establishing the Shabbos."[10]

Shabbos, however, is also a semblance of the time to come, the time when it will be continuously Shabbos. This supersedes creation, and cannot be reached through our spiritual service - it comes as a gift from above. It is with regard to this level of Shabbos that G-d says:[11] "I have a wonderful gift in My treasurehouse; its name is Shabbos."

Nevertheless, this loftier level of Shabbos, too, is only granted after man toils and attains the less lofty degree, in accordance with the saying:[12] "He who toils prior to Shabbos eats on Shabbos." For though the loftier level of Shabbos is granted as a gift, nevertheless, "were he [man] not to have caused him [G-d] satisfaction, He would not have granted him a gift"[13] - were it not for the fact that we toiled to attain the lesser degree of Shabbos, we would not have received the higher level as a gift.

The same is true with regard to the revelations on the eighth day of dedication. Although they emanated from a level that could not be attained through man's spiritual service, they were drawn down only as a result of the service of the first seven days. Consequently, this day is deemed the "eighth" day.

Based on Likkutei Sichos, Vol. III, pp. 973-976.

   

Notes:

1. (Back to text) Vayikra 9:1

2. (Back to text) Beginning of Torah portion Shemini.

3. (Back to text) Ibid., 8:33.

4. (Back to text) Ibid., 9:4.

5. (Back to text) Erachin 13b.

6. (Back to text) Cited above. See also Rabbeinu Bachya, loc. cit.

7. (Back to text) Tanya, ch. 37.

8. (Back to text) Erachin 13b; see also Likkutei Torah, Tazria, p. 21d.

9. (Back to text) Shmos 31:16.

10. (Back to text) See Likkutei Torah, Shir HaShirim, p. 24a-b; Sefer HaMaamarim 5700, discourse titled Es Shabsosai.

11. (Back to text) Shabbos 10b.

12. (Back to text) Avodah Zorah 3a; see also Likkutei Torah, ibid.

13. (Back to text) See Megillah 26b; Gittin 50b; Bava Basra 156a.