The Uniqueness of the Eighth Day

The Kli Yakar explains that the phrase,[196] "On the eighth day," implies a connection to the preceding seven days of miluim, which prepared for the final erection of the Sanctuary, as it is written:[197] "Your inauguration will last seven days." During these seven days, the altar was dedicated.

The eighth day, by contrast, served a different purpose; it was for the dedication of Aharon and his sons. Why then was it given a name that implies that it was a continuation of the previous seven?

The Kli Yakar explains that the name was intended to highlight the uniqueness of the day on which "G-d will reveal Himself to you." The eighth day is distinguished with a unique quality of holiness, as the Kli Yakar continues: "The number seven always refers to the mundane, while the number eight refers to holiness."[198]

This is reflected in the fact that the mitzvah of circumcision supersedes the prohibition of forbidden labor on Shabbos. Circumcision is associated with the number eight, and Shabbos with the number seven, and "the spiritual takes precedence over the material."

Two Levels of Holiness

The expression that "seven... refers to the mundane" must not be taken in a strictly literal sense, for the seventh day is also holy. Nevertheless, since Shabbos is one of the seven days of creation, it shares a connection with the world which is mundane. In contrast, the number eight is above creation, and is "set aside for Him, blessed be He." In comparison to this level, even Shabbos is considered mundane.

Similar concepts apply with regard to the example cited by the Kli Yakar to illustrate the unique level of holiness associated with the number eight: the fact that the harp in the Era of the Redemption will have eight strands.[199] Certainly, the harp used in the Beis HaMikdash in previous eras, which had seven strands, was holy. Nevertheless, when compared to the transcendent holiness of the Era of the Redemption, the earlier harps can be considered mundane.

A similar pattern can be seen with regard to the Torah. The Torah (even as it is studied in this world) is holy. Nevertheless our Sages state:[200] "The Torah of the present era is vaporous when compared to the Torah [to be studied] in the Era of the Redemption."

Learning What It Means To Count

The Kli Yakar's explanation does not, however, appear to answer the question he raised. Indeed, it reinforces the question. Since the number eight is associated with a rung "set aside for Him, blessed be He," above the natural order, it seems to have no connection with a creation that is structured on a pattern of seven. Why then does the Torah use the term "the eighth day," implying a connection with the previous seven?

The problem can be resolved as follows: All the revelations of the Era of the Redemption are dependent on our Divine service in the present era.[201] The revelations are connected with the rung of eight, a rung so elevated that it cannot be reached by the Divine service of mortals. Instead, these revelations must come from G-d.[202] Nevertheless, they can be considered dependent on our Divine service. After we have perfected our Divine service and have drawn down the revelations associated with it, the revelations which transcend that service will come from above.

To cite an example: There are two levels of Shabbos: One level is associated with the seven days of creation. In comparison to the previous six days, it is holy. Nevertheless, its holiness is within the natural order and therefore is drawn down through the Divine service of the Jewish people, who are commanded to "make the Shabbos holy."[203]

Another dimension of Shabbos is its role as a microcosm[204] of the Era of the Redemption, which is described[205] as "the day which is all Shabbos and rest for eternity." As mentioned previously, this level cannot be drawn down through our Divine service, but requires Divine initiative. In this context, our Sages quote[206] G-d as saying: "I have a superb present in My treasure store. It is called Shabbos." For this higher level of the Shabbos is a present from above, and like a present, it is not earned, but dependent on the donor's generosity. (For when a gift is given because of a person's efforts, it is something which has been earned; the term present is not appropriate.)

Nevertheless, even this higher level of Shabbos is granted because it was preceded by Divine service, as implied by our Sages' statement:[207] "Whoever works before Shabbos, eats on Shabbos." The intent is not to imply that the level of Shabbos described as a present is precipitated by human service. Rather it reflects our Sages' statement:[208] "If a person did not generate pleasure for him, he would not have given him a present." Although a present is given because the recipient generated pleasure for the donor, what is given is worth far more than the pleasure generated, and for that reason it is considered a present.

Similar concepts apply with regard to the revelations of the eighth day of the dedication of the Sanctuary. Although these revelations have their source in a level which cannot be drawn down through man's Divine service, they were nevertheless granted after the seven days of dedication; after man's service had been perfected.

For this reason, the day is referred to as "the eighth day." For the revelations of this day come after -- and are dependent upon -- the Divine service of the seven preceding days.

A Parallel to the Counting of the Omer

Often Parshas Shemini is read on the first Shabbos after Pesach, the beginning of the counting of the omer. Based on the above, it is possible to explain the connection between Parshas Shemini and this period.[209]

The Torah commands us to count the omer with the charge: "Count 50 days."[210] And yet, as our Sages note,[211] our practice is to count only 49 days. The fiftieth day is the holiday of Shavuos, which is not counted as a day of the Omer.

This difficulty is resolved as follows: The Jews' Divine service follows the pattern: "You shall count seven weeks."[212] These parallel the seven days of creation, and invoke the spiritual heights associated with the 49 (7x7) Gates of Understanding (Binah). The fiftieth level is above mortal grasp.

Nevertheless, after we draw down these 49 levels through our Divine service, we are granted the fiftieth level from above. This also explains why this level is drawn down on Shavuos, which commemorates the giving of the Torah. For the giving of the Torah provided a foretaste of the Era of the Redemption.[213]

For this reason, the verse states "Count 50 days." For even the fiftieth level is granted to the Jewish people as a result of their Divine service.[214]

First Strides Toward Redemption

The counting of the omer does more than prepare us for the giving of the Torah. The counting is itself a preparation for the Era of the Redemption.

This can be explained by considering the verse referring to the Future Redemption:[215] "As in the days of your exodus from the land of Egypt..." The use of the term "days" (plural) raises a difficulty, for the Jews left Egypt on one day, the Fifteenth of Nissan.

The Previous Rebbe explained[216] that the exodus from Egypt will not be truly complete until the Future Redemption. For Egypt (Mitzrayim in Hebrew) refers to spiritual boundaries and limitations (meitzarim). Therefore from the Fifteenth of Nissan in the year of the exodus until the present date, we are in the midst of our departure from Egypt, striving higher and higher[217] until we reach the Future Redemption, at which time our journey will be complete.

The first service performed by the Jews after the physical departure from Egypt was counting the days until the giving of the Torah -- a counting which parallels the counting of the Omer.[218] Thus the counting of the Omer echoes man's first strides toward the Era of the Redemption, an era associated with the number eight.

Two Contrasting Thrusts

The above concept also lets us understand why the counting of the Omer is carried out at night. This is atypical, for the omer was considered a sacrifice,[219] and with regard to sacrifices, the night follows the day.[220] Moreover, counting the omer involves counting the number of days since the offering of the omer.[221] Since the omer is offered during the day, why does the counting take place at night?[222]

These questions can be resolved by comparing the Era of the Redemption, the exodus from Egypt and the giving of the Torah. The exodus from Egypt, and even the giving of the Torah, was characterized by revelation from above, and not by the Divine service of the Jewish people. Although they did count 49 days until the giving of the Torah, it was impossible for them to raise themselves from the 49 levels of impurity in such a short time.

Therefore when the Divine Presence retreated after the giving of the Torah, the world remained in its material state.[223] And the absence of permanent development was reflected in the Sin of the Golden Calf, the source of all subsequent sins.[224]

The Future Redemption, by contrast, will be brought about by the Divine service of the Jewish people, which began when we left Egypt. This service has as its object that every person refine, not only himself, but his portion of the world,[225] making it possible for nature to encompass Divine revelation. As it is written:[226] "And the glory of G-d will be revealed, and all flesh shall see." Even physical flesh will perceive "the glory of G-d."

As stated above, created beings are not fit to receive the revelations of the Era of the Redemption. Nevertheless, as mentioned above, after our Divine service has reached perfection, G-d will grant higher revelations on His own initiative.

As such, there are two seemingly contradictory elements to the revelations of the Era of the Redemption:

1. The light will be incomparably higher than our powers of conception. Indeed, it is impossible to tap this light today, even through Divine service.

2. This light will nevertheless be internalized within the world.

As mentioned above, the counting of the omer was the first element of Divine service undertaken by mankind on the road to Redemption. Our Rabbis teach:[227] "From the reward given [for Divine service], it is possible to determine the nature [of that Divine service]." Similarly, the reward which will be granted as a present in the Era of the Redemption demonstrates that our service must also parallel the two thrusts mentioned above. They are reflected in the counting of the omer in the following manner:

1. The counting of the omer begins with the offering of the omer, indicating an ongoing connection with the holiness of the service in the Beis HaMikdash;

2. The intent in counting the omer is to refine the world and prepare it for revelation. Therefore the counting follows the order of creation[228]: "First darkness and then light."[229]

The Natural Order and Revelation

To explain the above: With regard to the sacrifices, night follows day, as opposed to the order of creation, concerning which it is written:[230] "And it was evening, and it was morning...."

The rationale is that generally our Divine service works in ascending order. We begin with darkness and, through our efforts, the world is refined and made fit to receive Divine light. The service in the Beis HaMikdash, by contrast, had a different intent: to reveal G-dly light from above. This activity begins with the day, and night follows day. And this brings about an approach to the refining of material entities that is associated with light, for revelation empowers one to descend into darkness and refine it.[231]

The counting of the omer is intended to refine the world and make it fit for Redemption. As such, it follows the pattern "first darkness and then light," refining the world through an ascending pattern.

Nevertheless, the counting is dependent on the omer. This implies that this mitzvah has the power of the sacrifices -- a revelation from above. Ultimately, this mitzvah will lead to the time when revelations will be internalized. This will happen with the coming of the true and ultimate Redemption, to be led by Mashiach. May it come speedily.

(Adapted from Sichos Shabbos Shemini, 5720)

   

Notes:

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

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

198. (Back to text) See also the sichos to the parshiyos Lech Lecha and Vayechi in this series, where these concepts are discussed and other sources are mentioned.

199. (Back to text) Erchin 13b.

200. (Back to text) Koheles Rabbah 11:8.

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

202. (Back to text) This is also reflected in the ruling (based on Shmos Rabbah 15:11) that the Future Redemption will come in the month of Nissan. For Nissan is associated with an arousal from above, a revelation of G-dliness on His initiative. See the maamar entitled HaChodesh HaZeh, 5654, and Likkutei Sichos, Vol. I, p. 235.

203. (Back to text) Shmos 31:16. More particularly, this level subdivides into two rungs: a) the dimension of Shabbos, which is sacred on its own accord. This is an arousal from above. This arousal from above precedes man's Divine service. Hence it draws down only the external dimension of the light. In contrast, the aspect of Shabbos which is "a present" comes after man's Divine service, and thus reveals the inner dimension of the light. (See the discussion of this concept in Likkutei Torah, Shir HaShirim 24:1-2, and the maamar entitled Es Shabsosai, 5700.) With regard to this rung, it is said (Shmos, loc. cit.): "And the children of Israel shall keep the Shabbos," i.e., this level of holiness is revealed from above. It is, however, necessary for the Jewish people to "keep it," i.e., to protect it and make it their own.

     b) a level which is drawn down through the Jews' Divine service. With regard to this level, we are told to "make the Shabbos."

204. (Back to text) Although this level gives us a foretaste of the Era of the Redemption, it is not on the same rung. Therefore Shabbos as a whole, even the level given as a present, is associated with the number seven and is superseded by the mitzvah of circumcision, which is associated with the number eight.

205. (Back to text) The conclusion of tractate Tamid.

206. (Back to text) Shabbos 10b.

207. (Back to text) Avodah Zarah 3a. This statement refers even to the level of Shabbos which is described as a present, as stated in Likkutei Torah, Shir HaShirm 24b.

208. (Back to text) See Megillah 26b, Gittin 50b, and Bava Basra 156a. The text translated above reflects how this quote is cited in several texts of Chassidus, although the actual wording of the Talmud is slightly different.

209. (Back to text) See the Sheloh, Cheilek Torah SheBiksav, Parshas Vayeishev, which states that the holidays share a connection to the portions of the Torah which are read at the time they fall.

210. (Back to text) Vayikra 23:16. See the explanation of this concept in Likkutei Torah, Bamidbar 10d, Shir HaShirim 35c.

211. (Back to text) See the comments of Toras Kohanim to the above verse; Tosafos, Menachos 65b; Rabbeinu Asher, the conclusion of the tractate of Pesachim.

212. (Back to text) Devarim 16:9.

213. (Back to text) See Tanya, ch. 36.

214. (Back to text) See also the sichah to Parshas Emor in this series, where this concept is discussed.

215. (Back to text) Michah 7:15.

216. (Back to text) See the maamar entitled Kimei Tzeisecho, 5708.

217. (Back to text) This process of exodus involves periods of ascent and others of apparent descent. (See Chesed LiAvraham and sec. 4 of the maamar entitled VeYadaata in Likkutei Torah.) To this sequence can be applied the verse (Mishlei 24:16): "For a tzaddik falls seven times and rises again" which implies that the falls are for the sake of the ascent which follows.

     This "fall" is necessary (see the conclusion of the introduction to Shaar HaYichud VehaEmunah in Tanya, and the explanation of the maamar entitled ViShavti BeShalom in Torah Or), for as explained in other sources, a phase of bittul (self-nullification) must come between one level and the next.

     A similar pattern exists with regard to the descent of G-dly light. It is necessary for a state of nothingness to be interposed between one level of light and a lower realm, as explained in Shaarei Orah, in the maamar entitled Yaviu Levush Malchus, ch. 24ff, the series of maamarim published in 5711 (and delivered in 5694), ch. 2ff.]

     With regard to man's Divine service, since a descent is necessary in order to ascend to a higher rung, this cannot be considered a true descent, but rather a phase in the ascent.

     It is possible to say that this concept is a logical imperative. For the intent of the creation (which involves a descent of G-dly light through the chainlike progression of spiritual realms*) comes in order for there to be an ascent afterwards. Since this is G-d's intent, we are forced to the conclusion that as soon as the descent was concluded, the phase of ascent began, for there is no power that can, heaven forbid, prevent His will from being done. This is particularly true since the intent of the creation -- the ascent -- preceded the creation itself, and there is no ultimate source for evil.

     Thus although man has been granted free choice, this choice involves only the status of particular elements of the creation, and cannot change the path of the creation as a whole -- a path of constant ascent.

     On a deeper level, it can be explained that this concept is reflected within the microcosm, for every individual's path is also one of ascent. Man's free choice determines only the rate of ascent.

     To cite a parallel: On the verse (Yeshayahu 60:22): "In its time, I will hasten it [the Redemption]," our Sages (Sanhedrin 98a) explain: "If [mankind] merits, 'I will hasten it'; if not, it will come 'in its time.' "

     Similarly, man's choice can determine the pattern of ascent: Will it follow a course that initially gives evil a foothold, and afterwards destroys it entirely? Or will it follow a course that does not involve any backward steps at all?

     (See the discussion of a parallel to the first course in Derech Mitzvosecha, Mitzvas Issur Avodas Baal Mum. When this course is chosen, although the evil will ultimately be vanquished, a person will be punished for committing a sin, since his goal at that time was not the ascent which comes about through the sin.)

     To give an analogy which illustrates the difference between the two courses of ascent, consider the study of the Jerusalem Talmud (which involves statements of laws without the give-and-take of didactic reasoning) and the study of the Babylonian Talmud (in which concepts are analyzed through a series of questions). Although questions have their source in the powers of evil (Zohar, Raye Mehemna, Vol. III, p. 124b), the law is clarified through this process (adapted from the Sichos of Iyar 19, 5712).

     * In particular, there are two phases: a chainlike progression downward from the Sefirah of Chochmah to the lower levels, and a pattern of drastic descent from the Or Ein Sof (G-d's Infinite Light) to Chochmah.

     On a larger scale, it can be explained that the chainlike progression characterizes the pattern after the tzimtzum, while the tzimtzum reflects drastic descent. See Likkutei Torah, Devarim 98b, Shir HaShirim 42b. See also Tanya, Iggeres HaKodesh, Epistle 20.

218. (Back to text) See the comments of Rabbeinu Nissim at the conclusion of Pesachim. See also the Zohar, Vol. III, p. 97a, and the Raya Mehemna there.

219. (Back to text) Menachos 66a, Shulchan Aruch HaRav 489:3.

220. (Back to text) Chullin 83a, Temurah 14a.

221. (Back to text) [One cannot argue that the counting is from the harvesting of the omer, because as] reflected in the Mishnah, the conclusion of ch. 6 of Menachos, and the Rambam, Mishneh Torah, Hilchos Tamidim UMusafim 7:7, if the omer was harvested on the 15th of Nissan, it is acceptable.

222. (Back to text) The obligation to count the omer at night is derived (Menachos, loc. cit.) from the Torah's description of the seven weeks of the counting as "perfect." Nevertheless, the necessity for such a requirement may itself be questioned.

223. (Back to text) See the maamar entitled A-donai Sifasei Tiftach in the Siddur Im Dach (238c), and the maamar entitled Vichol HaAm Roim, 5704.

224. (Back to text) For this reason, it is written (Shmos 32:34): "On the day I visit retribution upon you [for other sins], I will visit retribution upon you [for the Sin of the Golden Calf]." And our Sages (Sanhedrin 102a) state: "There is no [Divine] retribution that does not contain a certain measure of [retribution for the Sin of the Golden] Calf."

225. (Back to text) See Tanya, ch. 37.

226. (Back to text) Yeshayahu 40:5.

227. (Back to text) Tanya, ch. 39.

228. (Back to text) See the beginning of tractate Berachos.

229. (Back to text) Shabbos 77b.

230. (Back to text) Bereishis 1:5.

231. (Back to text) Moreover, the fundamental dimension of the service in the Beis HaMikdash was carried out during the day. The service carried out at night was merely to prevent the transgression of the prohibition against nosar, as explained in the sichah of Parshas Tzav in this series.