In the previous section we looked at the words of the Arizal that in the time to come the Levites will be Kohanim. Before explaining what this means, a general principle needs to be set down first: the Torah is eternal and never changes, and every «change» described as happening in the time to come must be anchored in the rules of the Torah itself. Let us clarify this through some common questions on the subject.
Common questions about the time to come:
The chazir (pig): it is brought that this animal is called chazir because it is destined to «return» (lachzor), that is, in the time to come it will be kosher. On the face of it: will the Torah change? The Torah itself establishes that the pig has split hooves but does not chew its cud, and therefore it is forbidden. The Chasam Sofer answers that in the time to come the nature of the pig will change: today it only has split hooves and does not chew its cud, and in the time to come it will chew its cud as well, so that by the Torah's own rules it will fall into the category of permitted animals.
The shor habar (wild ox) and the Livyasan: it is brought that at the feast of the time to come the shor habar will be eaten, and that the fins of the Livyasan will slaughter it. On the face of it, is that a kosher shechitah? One of the explanations the Rebbe writes is that this will be done as a hora'as sha'ah, a one time ruling: even though it is not according to the ordinary order of Torah, a prophet, and all the more so a revelation of the Holy One Blessed be He Himself, can say that although the Torah states that something is forbidden, on a one time basis it will be permitted. An example of this: Eliyahu HaNavi on Mount Carmel, who offered sacrifices outside Jerusalem after the Beis HaMikdash had been built, something forbidden by law, and which was permitted as a hora'as sha'ah.
From all these examples one principle emerges: there is no such thing as the Torah being other than it is. The Torah is eternal, and one does not follow claims that come to change its words. Every change described for the time to come must be anchored in the rules of the Torah, for there are no changes in Torah.
In the same way we must understand the words of the Arizal that in the time to come the Levites will be Kohanim: the intent is not that the Levites, as Levites, will become Kohanim, but that the soul of the Levi will be clothed in a body descended from Aharon the Kohen.
Why is the service of the Levites tied to the quality of gevurah and to ratzo (the soul's running out)? In the Alter Rebbe's words: "ועבודת הלוים היתה להרים קול רינה ותודה בשירה וזמרה בניגון ונעימה" - «and the service of the Levites was to raise a voice of song and thanksgiving, with song and music, with niggun and sweet melody.» The Levites were the ones who accompanied the offering of the korbanos with song and music, with all the musicians and all the instruments, with a sweetness, a delicacy and a loftiness of melody that takes a person entirely out of his frameworks: he leaves everything behind, and his soul pours itself out into the matter.
But immediately the Alter Rebbe stresses that the song of the Levites was "בבחינת רצוא", in the mode of ratzo, running out; and as he will explain at length further on, the purpose is not in the going out alone but in ratzo vashov, running out and returning. With the Levites we see that the order of their service was ratzo vashov, which is the order of gevurah, and from gevurah is drawn "שהיא בחינת אהבה עזה זו", «which is the quality of this intense love,» the love «like fiery flames» we spoke about.
Of this it is said "כשלהבת היוצא מן הבזק", «like a flame that leaps out of the crucible.» The «bazak» is a term for the vessel in which silver is refined. In the course of the work a flame shoots out of it, and to the eye it looks as though the fire goes out and returns to the vessel in which the refining is done. The going out is the aspect of ratzo, and after it comes the matter of shov, the return.
"כדאיתא בגמרא פרק ב' דחגיגה", «as it is found in the Gemara, chapter two of Chagigah.» The Gemara there brings this verse and explains it regarding the angels, who experience such a tremendous ratzo; and the Alter Rebbe connects it also to the avodah of a Jew who awakens in his heart a love like fire. What is he seeking? Thirst and klos hanefesh, the expiring of the soul: to get out of all frameworks, to get out of himself, to be alone and to rise up entirely.
"ואי אפשר לבאר עניין זה היטב במכתב" - «it is impossible to explain this matter properly in a letter.» The Alter Rebbe writes that one cannot explain and spell out in writing the kind of yearning found in love of this level. The Rebbe Rashab notes on this that even in spoken words, words are too poor to describe such a feeling.
Who, then, can feel it? One in whom the conditions the Alter Rebbe lists are fulfilled:
"רק כל איש נלבב ונבון" - «only a man of heart and understanding»: his heart and his emotions are healthy and good, and he also has a capacity for contemplation.
"המשכיל על דבר" - «who grasps the matter»: a hint to the power of chochmah, and to his ability to draw it out.
"ומעמיק לקשר דעתו ותבונתו בה'" - «and who delves deeply to bind his daas and his understanding to Hashem»: his binah and daas, too, are functioning as they should.
Such a person, who has chochmah, binah and daas and a healthy heart, is the one who "ימצא טוב ואור הגנוז בנפשו המשכלת, כל חד לפי שיעורא דיליה", «will find the good and the light hidden in his intellectual soul, each one according to his own measure.» Whoever has a broad mind and a broad heart, and the capacity to contemplate the matters we dealt with in the previous section, will be able to find this yearning, each according to his own measure. The intent is not that everyone contemplating the same idea will arrive at the same levels of love; rather, each one will be moved according to his own level, "יש מתפעל כו' ויש מתפעל כו'", «one is moved in this way and another is moved in that way.»
But one thing is clear, and this is common to all who are moved: it is possible only "אחרי קדימת יראת חטא, להיות סור מרע בתכלית, שלא להיות עונותיכם מבדילים כו' חס ושלום", «after a prior fear of sin, turning away from evil completely, so that your sins should not be separating, etc., Heaven forbid.» A person who has no yiras Shamayim and has sins in his hands is not clean, and cannot arrive at such a yearning and thirst. First he must be one who fears sin and turns away from evil, so that there will be nothing soiling his soul and so that his sins should not separate between him and the ability to rise up. Once he is whole in yiras Shamayim, and then uses the senses and faculties the Holy One Blessed be He gave him to contemplate these matters, he will be able, with Hashem's help, to reach that elevation.
In all the forms of love we have spoken about until now, the love itself demanded of the person that he learn Torah and keep mitzvos, so that he could connect to the Creator. Here we are speaking about a love of a special kind, which of itself asks for no Torah, no mitzvos, nothing at all, only to leave and escape: «I only want to get out of myself» in klos hanefesh, and not to come into any order at all. Consequently, from the side of the love itself, the person will not arrive at Torah and mitzvos.
But a person is not permitted to give this feeling free rein and say to himself: that is it, I am leaving everything, fleeing and going out, Heaven forbid. Therefore the Alter Rebbe says "והנה סדר העבודה בעסק התורה והמצוות הנמשכת מבחינת אהבה זו היא בבחינת שוב לבד", «and behold, the order of service in the occupation with Torah and mitzvos that is drawn from this aspect of love is in the aspect of shov alone.» Once he has such an intense love, a fresh decision is required, since the love itself will not bring him there but rather to a going out. He has to work on himself and awaken in himself the opposite feeling, and say to himself: true, I want to go out, to rise up and escape, but that is not the purpose and it is not what the Holy One Blessed be He wants of me. The order has to be in the aspect of shov.
This principle is stated explicitly "כמו שכתוב בספר יצירה: 'ואם רץ לבך שוב לאחד'", «as it is written in Sefer Yetzirah: and if your heart runs, return to One.» And what is «One»? The word hints to «Shema Yisrael Hashem Elokeinu Hashem Echad,» and there is a well known question in Chassidus: why does it say «Hashem Echad» (one) and not «Hashem Yachid» (singular)? Seemingly «yachid» is a far stronger expression: when we say «ben yachid,» an only son, it is clear there is no other, whereas «echad» does not negate a second, since after one comes two, as we find in the order of creation: «and it was evening and it was morning, day one,» and after it a second day and a third.
The explanation is that «yachid» expresses the Creator's lofty oneness as He is above creation and above the world: singular and unique, where no reality and no world exist at all. «Echad» says precisely the opposite, as is hinted in the Shulchan Aruch in its three letters: alef, ches and dalet. The alef comes down into the letter ches, whose number is eight, hinting at the seven heavens and the earth, and into the letter dalet, whose numerical value is four, hinting at the four directions of the heavens. That is: the Holy One Blessed be He is indeed yachid, singular and unique, yet His will is that His oneness be revealed within the reality of the world. Therefore Sefer Yetzirah says «and if your heart runs, return to One»: come back to the world and to reality, and connect the Holy One Blessed be He into them in the way He Himself established, through Torah and mitzvos.
And what is «if your heart runs»? The Alter Rebbe explains: "פירוש ואם רץ לבך היא תשוקת הנפש שבלב בחלל הימני, שמתגברת ומתלהבת ומתלהטת במאד מאד עד כלות הנפש ממש, להשתפך אל חיק אביה חיי החיים ברוך הוא" - «the meaning of 'if your heart runs' is the desire of the soul in the heart, in the right chamber, which grows strong and flames and blazes exceedingly, until the soul literally expires, to pour itself out into the bosom of its Father, the Life of life, Blessed be He.» The person reaches such a lofty arousal that he asks "ולצאת ממאסרה של הנפש בגוף הגשמי", «and to go out of the imprisonment of the soul in the physical body,» like a flame straining with all its strength to tear free of the wick that holds it. He does not want to be in such a body, in such a world and in such surroundings, but only "לדבקה בו יתברך", «to cleave to Him, may He be blessed.»
And to this Sefer Yetzirah says: «return to One.» Run, but not to the very end. Rabbi Shimon bar Yochai did not remain in a state of klos hanefesh but returned to reality; and more than that: after he came out of the cave, when his son cast his eyes on people who were not occupied with Torah and burned them, Rashbi came and revived them, and said that the way of the world is to be within the world.
"אזי זאת ישיב אל לבו", «then he shall bring this back to his heart»: a person must immediately recall the saying of our Sages in Pirkei Avos, «against your will you live.» Your desire to go out is an excellent desire, but «against your will» you must turn back and return to the boundaries of the world, to the family and to the framework, through the performance of mitzvos.
In the Alter Rebbe's words: "כי על כרחך אתה חי בגוף הזה להחיותו, כדי להמשיך חיים עליונים מחיי החיים ברוך הוא למטה" - «for against your will you live in this body, to enliven it, in order to draw down supernal life from the Life of life, Blessed be He, below.» He must draw these infinite lives down below, here into this world, "על ידי תורת חיים", «through the Torah of life,» the Torah that instructs a person how to live his daily life, and "להיות דירה בתחתונים", «so that there be a dwelling in the lower realms»: the Holy One Blessed be He wants His dwelling to be specifically here below, in the physical world, "לאחדותו יתברך מבחינת גילוי", «for His oneness, may He be blessed, in a state of revelation»: that the great Divine oneness hinted at in «yachid» should be revealed here in the physical world, within limitation and within reality. This is the essential virtue, and this is «return to One,» "כמו שכתוב לעיל", «as written above,» as we learned at length in chapter 36, that the entire purpose of the creation of the world is a dirah betachtonim, a dwelling below.
"וכמו שכתוב בזוהר הקדוש למהוי אחד באחד", «and as it is written in the holy Zohar, 'to be one in One,'» which is said on Shabbos eve (and in the Arizal's version it appears in «Kegavna»): to join the upper «echad,» which is the aspect of yachid, and bring it down to the «echad» below. And the meaning of this is, "פירוש שהיחוד הנעלם יהיה בבחינת עלמא דאתגליא" - «meaning that the hidden union should be in the aspect of the revealed world»: that the lofty level of «yachid,» which is concealed and abstracted from creation, should be revealed within the world, within reality and within the framework.
"וזהו שכתוב לכה דודי וכו'", «and this is the meaning of 'Come, my Beloved,' etc.»: when a person reaches the aspect of «kallah,» of kilayon and klos hanefesh, the expiring of the soul, he must take the «Dodi,» the Holy One Blessed be He, along with him into the world and return. That is the hint in «Lecha Dodi.»
"ובזה יובן מאמר רבותינו ז"ל: על כרחך אתה חי ועל כרחך וכו'", «and with this the saying of our Sages is understood: against your will you live, and against your will, etc.» Seemingly there is a contradiction here: on one hand «against your will you live,» and on the other hand «against your will you die.» The explanation is that a person must always be in ratzo vashov. When he feels ratzo and seeks to go out, he is told «against your will you live» - you must come back to reality. And when he comes back to reality and begins to enjoy it, and is liable to sink into the world and forget entirely, he is told «against your will you die» - he must bring into himself the second feeling and reawaken the desire to go out. And so it goes on all the time: ratzo and shov, ratzo and shov, like a wheel turning constantly, and always returning to the world, because that is what the Holy One Blessed be He says and that is what He wants.
This is like a prince sent to a distant place in order to bring all the people there back to the king. He must always remember that he is a prince, for the moment he begins to enjoy the place and forgets his mission, he will also forget himself and the fact that he is a prince. Therefore he must always be filled with yearning to return to the king, and at the same time say to himself: the king sent me here, and here is where I must be. Back and forth, and in this way he stays vitally connected to the king while at the same time preserving the frameworks the king wants.
"ואלא איך יהיה רצונו", «but how then shall His will be done,» and how is this will actually carried out, to live or the opposite? It is understood according to what we have explained, "וכמו שכתוב במקום אחר באריכות על משנה זו, על כרחך אתה חי בעזרת חיי החיים ברוך הוא", «and as is written elsewhere at length on this Mishnah, 'against your will you live,' with the help of the Life of life, Blessed be He.» For a person who has within him a yearning to go out needs very great strength in order to gather himself and return. Anyone can see this even in small doses: a person is at a shiur or a farbrengen, in great arousal, and suddenly it is over and he remembers that there is a reality and there is a world, and that he has to go back to an ordered routine and bring everything into a framework, and he has no strength to go back, and he returns sluggishly. That is why the help of the Life of life, Blessed be He, is needed, so that after every ascent he will be able to return with all his vitality, and then to ascend again and return again. And this is the whole purpose of the ascent and the descent.
In summary: in this section we established the principle that there are no changes in Torah, and that every «change» of the time to come is anchored in the Torah's own rules: the pig whose nature will change so that it chews its cud (the Chasam Sofer), and the slaughtering of the shor habar by the fins of the Livyasan as a hora'as sha'ah (like Eliyahu on Mount Carmel), and along these lines the words of the Arizal that the soul of the Levi will be clothed in a body descended from Aharon. We learned that the Levites' service of song and music is in the aspect of ratzo, «like a flame that leaps out of the crucible,» and that this love of itself asks only for going out and klos hanefesh. This matter cannot be explained in a letter, and only one whose heart is healthy and understanding and who delves deeply to bind his daas and understanding to Hashem, after a prior fear of sin, will find the light hidden in his soul, each one according to his own measure. Therefore the order of service drawn from this love is «shov alone»: «and if your heart runs, return to One» - to reveal His oneness within the world, a dirah betachtonim, and to be constantly in ratzo vashov like a wheel turning without stop, with the help of the Life of life, Blessed be He.
In the next section we will continue, with Hashem's help, in the study of the chapter, and go deeper into the avodah of ratzo and shov and its meaning in a person's service.