English translation — ויקרא ב

1.

From the verse¹

"And when a person brings near <b>a sacrifice</b> a meal-offering etc."

(And it does not say "when you bring near a meal-offering"²)

we learn in Toras Kohanim³,

that one can donate

(as a sacrifice in and of itself)

also frankincense, wine

(oil),

which come together with the sacrifice,

and also <b>wood</b>.

One must understand: Granted, that the word "sacrifice" can include frankincense and wine

(and oil)

as a sacrifice <b>in and of itself</b> is understandable — since they are brought incidentally as a part of a sacrifice,

from them also the sacrifice consists,

they have upon themselves holiness and the name sacrifice;

How can one, however, from the word "korban" multiply

(nedavah)

"wood" which are not a part of korbanot⁴?

In the Gemara⁵

it is brought: "Korban teaches that one donates wood...

And so it says⁶

And the lots we cast upon the korban

the wood".

Rashi explains: "And so it says — that wood is called a sacrifice&lt;sup&gt;7&lt;/sup&gt;

That is: since we find in the verse "that wood is called a sacrifice" the word "sacrifice" can include wood.

But this is only a &lt;b&gt;proof&lt;/b&gt; — we find a verse where "wood is called a sacrifice".

But still &lt;b&gt;the reason&lt;/b&gt; is needed: why should "wood" be called "sacrifice"

(and consequently — can they be included in the expression "you shall bring near &lt;b&gt;a sacrifice&lt;/b&gt;")?

They are only a kind of "enabling of the commandment"

(— sacrifice),

the sacrifice so that it can be burned — must have wood and fire.

If one would find somewhere &lt;b&gt;else &lt;/b&gt;that “wood” is brought as &lt;b&gt;a part &lt;/b&gt;of a sacrifice,

then only would it be a &lt;b&gt;reason &lt;/b&gt;proof for our statement,

that the word “sacrifice” includes also “wood”.

And further to add in this — at least “in details”: The verse “and we cast lots on the wood-offering” speaks about “the wood-offering” with a definite article — as is known &lt;b&gt;from earlier &lt;/b&gt;that there is a wood-offering&lt;sup&gt;8&lt;/sup&gt;

The verse tells that it was brought by means of lots — in a different style: That which they then brought a “the wood-offering” is a &lt;b&gt;result &lt;/b&gt;of &lt;b&gt;the &lt;/b&gt;teaching in the Torat Kohanim

(and Gemara)

That "those who donate wood" — does it come out that one brings a proof from the effect on the cause?

B.

At first glance one could have answered this,

And with an introduction,

That in the donation of wood there can be two types:

a)

Donation of wood <b>for the arrangement</b> — wood that was used to make a fire and arrangement on top of the altar upon which one offers the sacrifices.

b)

One offers the wood itself upon the altar,

as a sacrifice

(<b>by itself</b>).

And according to this opinion,

that the aforementioned law of "those who donate wood" means

(not a donation of wood to the chamber for the wood of the arrangement,

but)

that one can bring wood as a sacrifice <b>in and of itself</b>

— like the view of Rabbi⁹,

that the wood has all the laws of a sacrifice: "requires salt ..

presentation ..

taking of a handful ..

wood requires wood"; and according to the Ra'avad¹⁰

the Rabbis also hold that one offers the wood on the altar as a sacrifice in and of itself,

the difference is only that according to the Rabbis, these aforementioned laws do not apply to the wood,

because it is not a complete sacrifice

(as according to Rabbi)

One could ostensibly answer: The verse "And we cast lots for the wood-offering" speaks indeed about

the donation of the wood for the arrangement

as the Gemara

relates,

that "they did not find wood in the chamber" and the families donated wood for the arrangement

(as below section d)]

— and since the donation of the wood for the arrangement the verse calls by the name korban,

it is proven from this that also the wood of the arrangement are a part of "korban",

therefore the word "korban" can include wood,

that one can them

by themselves bring as a korban upon the altar.

But

that if one assumes that one can offer wood on the altar as a sacrifice in its own right — it is logical to say,

that the phrase "

(and the lots etc.)

<b>sacrifice of</b> the wood" means

(not

(only)

the donation of the wood for the arrangement,

but that the families from the wood that they donated brought

(also)

(also))

a <b>sacrifice of</b> wood on the altar,

<b>and as explained</b> in the Ritva¹³

— is]

According to the opinion that the law of "one may donate wood"

(according to the Rabbis)

comes to teach that "those logs are offered for the preparation of the sacrifices on the arrangement"¹⁴,

then it turns out,

that the law of "one may donate wood" is the same matter as "and we cast lots for the sacrifice of the wood" — then the difficulty returns to its place.

3.

One must say,

that the main reason why the word "korban" is multiplied

wood is a matter of <b>logic</b>: since the wood of the arrangement are burned on the altar <b>together</b> with the offering,

they are a part of the offering¹⁵

; but <b>as an additional</b> proof the Gemara brings a verse and in the introduction — "<b>and likewise</b> he says" — where it explicitly states the term "korban" regarding wood.

One must understand: how is the logic compelling that the arrangement-wood is a matter of offering a sacrifice,

since that ostensibly they are,

as above,

only implements of the sacrifice¹⁶

— in order that one can offer a sacrifice one must have the fire of the altar,

which comes by means of the wood.

D.

Regarding the matter of the donation of wood one finds a wondrous thing:

In the Mishnah&lt;sup&gt;17&lt;/sup&gt;

are counted nine times of "the wood of the priests and the people",

as the Gemara&lt;sup&gt;12&lt;/sup&gt;

explains this: "When the returnees from the Exile ascended, they found no wood in the chamber",

certain families volunteered wood for the arrangement — and therefore it was instituted,

that each and every year the families should bring wood on the same day when they brought wood the first time,

and on that day their wood is used "even if the chamber is full of wood".

And the times of the wood are a festival for the families "and it is forbidden on it in eulogy

And regarding fasting and doing work"¹⁸,

until,

as the Gemara¹⁹

relates,

that it overrides even the fast of Tisha B'Av

And superficially: Why is there such a great joy of the donation of the wood,

so that it overrides the fast of Tisha B'Av

(postponed).

(postponed)²⁰?

There are Acharonim&lt;sup&gt;21&lt;/sup&gt;

who explain,

that the reason for the joy is not because of the donation of wood for the arrangement in itself,

but because on that day they also brought "voluntary burnt-offerings"&lt;sup&gt;22&lt;/sup&gt;,

and according to the law&lt;sup&gt;23&lt;/sup&gt;,

that the day on which one brings a sacrifice is a festival.

But it is not smooth: even though the festival &lt;b&gt;in practice&lt;/b&gt; is ultimately because of the voluntary burnt-offerings — but the reason for this very thing that they established to bring the voluntary burnt-offerings on that day,

was because it is the day of the donation of wood.

Furthermore: that which the fast of Tisha B'Av is pushed off

is not because of the offering of voluntary burnt-offerings &lt;b&gt;because of&lt;/b&gt;

&lt;b&gt;itself &lt;/b&gt;

but because the matter of the donation of wood established a &lt;b&gt;permanence&lt;/b&gt;,

that on this day one brings voluntary burnt-offerings,

it is &lt;b&gt;consequently &lt;/b&gt;pushes off the fast.

one must have explanation: with what is the donation of wood such a great matter,

that because of this they established the holidays of "the time of the wood offering for the priests and the people" until that through this the fast of the Ninth of Av is pushed off

(pushed off)

(pushed off)?

5.

In addition to the joy that was in this time of <b>the donation of</b> the wood — one finds a matter of joy also in the time of <b>the cutting</b> of the wood.

As the Gemara&lt;sup&gt;24&lt;/sup&gt;

says,

that one of the reasons for the joy of the fifteenth of Av is,

because this is "the day on which the cutting of wood for the arrangement ceased",

and as is explained in the early authorities&lt;sup&gt;25&lt;/sup&gt;

the joy is because "on that day they would complete

(and finish&lt;sup&gt;26&lt;/sup&gt;)

such a great mitzvah".

And specifically this is the reason that on the fifteenth of Av there is a very great joy&lt;sup&gt;27&lt;/sup&gt;,

so much so — as the Mishnah&lt;sup&gt;28&lt;/sup&gt;

says — "there were no good days for Israel like the fifteenth of Av and like Yom Kippur".

And as understood from

Explanation of the Maharsha²⁹,

that the two matters that the Mishnah brings in connection with the joy and Yom Tov — "On the day of his wedding, this is the giving of the Torah, and on the day of the joy of his heart, this is the building of the Holy Temple" — are connected with the two days of the fifteenth of Av and Yom Kippur: the giving of the Torah means

(as Rashi explains³⁰)

"Yom Kippur, on which the latter Tablets were given",

and the Holy Temple — "it refers to the fifteenth of Av,

the reasons for its joy ..

are dependent on the building of the Temple" —

that the <b>only</b> thing with which the fifteenth of Av has a revealed connection to

(the building of the)

Temple,

is³¹

that this is the "day on which they ceased to cut wood for the arrangement" in the Temple³².

And also regarding the joy is not understandable: indeed truly that the matter of cutting wood for the arrangement is a "great mitzvah"³³,

but nevertheless this is seemingly only a preparation for a mitzvah,

it is only secondary to the main thing — the offering of the sacrifices upon the altar³⁴.

So how does it come that specifically the cutting of wood is such a great and general matter,

until that

This creates a holiday that is greater than all other holidays,

whereas regarding the sacrifices themselves — one does not find that they should cause a holiday and great joy?

6.

And one can say the explanation in this:

It is known the explanation of the Ramban&lt;sup&gt;35&lt;/sup&gt;

in the matter of sacrifices,

that the one who brings a sacrifice must at the time of the act consider himself that what the innards and kidneys and legs of the sacrifice are burned and one sprinkles the blood on the altar is because "it is fitting for him that his blood be spilled and his body burned were it not for the kindness of the Creator who took from him a substitute ..

his blood instead of his blood, a soul instead of a soul etc."

The intention of a sacrifice is,

that the person should &lt;b&gt;himself &lt;/b&gt;offer himself to the Most High; only the Most High did a kindness with the man when he offers,

and replaced the offering &lt;b&gt;physical &lt;/b&gt;with the offering of the animal etc.&lt;sup&gt;36&lt;/sup&gt;

— but the offering must awaken him that he should offer his soul

(in spirituality)

to the Most High.

And based on this, one can explain the hint in the detail that every offering on the altar is burned together with the wood of the arrangement:

Offerings are divided into different types,

and each type has its own specific laws regarding how it is offered on the altar.

And according to the explanation of the Ramban mentioned above, it is understandable,

that that which every

The type of offering has its special laws is because they specifically are suited to the purpose of &lt;b&gt;the &lt;/b&gt;offering — what &lt;b&gt;the &lt;/b&gt;offering needs to accomplish in the person offering,

which "part" of "himself" he offers to the Most High

(which this is in accordance with the &lt;b&gt;reason &lt;/b&gt;for &lt;b&gt;the &lt;/b&gt;offering — atonement for a sin,

a freewill offering,

etc.).

that also the general things that he enumerates — burning of the innards etc. and sprinkling of the blood — are not by &lt;b&gt;all &lt;/b&gt;offerings; by a meal-offering,

for example,

the details are absent,

a meal-offering is not connected with innards etc. and blood of the person offering].

On the other hand, however,

the beginning and foundation of all sacrifices consists in this,

that the person sacrifices <b>himself</b> to the Most High.

d.

h.

First of all, the person must have the <b>general</b> readiness to sacrifice himself to the

(before the)

Most High,

which is not connected with a specific part

(or details)

of people,

but rather a "sacrifice" of his very soul,

his entire essence;

But with each type of sacrifice, this "sacrifice"

(of his very soul)

is "expressed" in practice in different details of the person.

And this is the concept of the wood arrangement that are burned on the altar together with <b>every</b> offering — this is the "exchange" of the <b>general</b>,

the common denominator "offering",

of the person offering to the Most High that is required for <b>every</b> offering.

And with this it is also understood that this is hinted at in the concept of wood specifically

— because "the man is a tree of the field"³⁷,

a man <b>is </b>a tree of the field,

i.

e.

a "tree" expresses

(not only a certain part or details of the man,

but)

the <b>whole </b>entity of man.

that specifically in "vegetation"

(tree)

in man is expressed the <b>innerness </b>of the soul,

in the manner of a tree which is constantly connected to its root and source].

And this is also the reason

(in the inner aspect of the matters)

that the donation of the wood caused an even greater joy and festival than the offering of the sacrifices — because the matter of the wood for the arrangement is

(not only that this is not a mere side and secondary matter in a sacrifice

(a preparation alone),

but on the contrary: this is)

the <b>general principle</b> and <b>foundation</b> of the matter of the sacrifices.

7.

One of the differences between the "general offering" of the person

(which is expressed in the burning of the wood for the arrangement)

and the "particular offering"

(corresponding to the details of the sacrifice that the person brings)

When a person is occupied with the "offering" of one particular power

(— a <b>part</b> of his existence),

he cannot completely "divest" himself of himself.

His self-nullification and self-sacrifice is clothed in his particular power,

in addition to the fact that there are indeed the rest of the powers —

and consequently this covers over his self-nullification and self-sacrifice.

But when [he offers] a "general offering" — he gives himself away entirely to the Above — then there is nothing in him that should conceal his self-sacrifice,

since he stands in a state of total nullification; then it is a giving and receiving that is above calculations of intellect or emotion

(even intellect and emotion of holiness)

etc.³⁹.

And this is the reason why the "woods"

(that are in every offering)

are brought

(not as a part of the essence of the offering,

but)

as a

(separate thing a)

<b>preparation </b>of the offering

— And likewise regarding the joy of the time of the wood-offering of the priests and the people

(in a manner that overrides the Ninth of Av

(postponed)),

that the reason for the joy is

(freewill burnt-offerings),

or

(according to the opinion of the Ritva)

of the <b>offering</b> of the wood,

which was offered on the altar as a <b>sacrifice</b>,

but the reason is]

specifically the very <b>donation</b> of the wood for the arrangement

(as above section 4)

Because the proof of self-sacrifice in completeness,

is the devotion to the <b>accessories</b> of the sacrifice

(commandment)⁴⁰

When a Jew brings a sacrifice on the altar — even such a sacrifice that is entirely⁴¹

burned

(burnt offering)

and his existence becomes nullified — can the one who brings it

think,

that although down here his existence is nullified,

he has <b>accomplished</b>,

that from it becomes "a pleasing fragrance to the Lord — satisfaction before Me that I spoke and My will was done"⁴².

But not so the wood of the arrangement,

regarding which one does not find that through <b>their</b> burning and consumption upon the altar there is brought about "a pleasing fragrance to the Lord,"

and together with this, their burning is in a manner that they are entirely nullified from existence,

there is not present thereby the feeling itself,

a "perception" that they bring about a pleasing fragrance to the Lord;

Their effect is — that they have prepared that another thing

(the offering)

should bring about a "satisfaction before Me."

that the act of donating the wood consisted in enabling that a &lt;b&gt;second &lt;/b&gt;Jew should be able to bring a sacrifice and cause "nachas ruach before [Him]".

And the readiness to devote oneself for &lt;b&gt;such &lt;/b&gt;a matter is the proof of self-nullification and total self-sacrifice — a sacrifice to God.

8.

But after all this,

is even the matter of the donation of the wood still not the perfect demonstration of the perfect submission to the Most High.

Because although he has no feeling that <b>he</b> has <b>accomplished</b>—he nevertheless has a feeling of spiritual satisfaction—from that which the wood has become holy and through this one can offer the sacrifice upon the altar.

The highest manner of "Adam ki yakriv la'Hashem" without any admixture of one's own feelings,

comes to expression in the matter of cutting the wood for the arrangement — when one cuts wood in the forest,

before one has sanctified them and brought them to the treasurer.

And as this is emphasized especially regarding the families who brought wood after the fifteenth of Av

— because,

on one hand,

they had to cut the wood no later than the fifteenth of Av

(since afterwards they are invalid for the arrangement²⁴),

but on the other hand they could not immediately bring and sanctify the wood,

because then they would already then belong to the Temple treasury, and wherever it is, it is in the treasury of the Merciful One⁴⁴,

so that on the twentieth of Av, etc., the wood would not be theirs to donate and bring on that day.

It turns out,

that all the days between the Cutting of the Trees and the Donation of the Trees, the trees were for them trees of <b>Chullin</b>.

And with this it is understood,

that in the preparatory action of the Cutting of the Trees⁴⁵,

in which holiness is not apparent,

there is the full surrender to the Above in a manner of utter self-nullification,

where one thinks entirely not about oneself and about "what I have accomplished",

but only does for the sake of the Above.

And therefore — the greatness of the wonder of the fifteenth of Av,

until that "there were no good days for Israel like the fifteenth of Av and like Yom Kippur" — the joy of the fifteenth of Av is similar to Yom Kippur,

"once a year"⁴⁶,

when there is revealed in every Jew his "once" that is in the soul,

in the aspect of yechidah⁴⁷.

Because that which a Jew is joyous from that which he is <b>cutting</b> wood for the arrangement

(and they remain in his possession as non-sacred wood)

comes from the aspect of yechidah,

whose entire matter is "yechidah to unify You"⁴⁸.

9.

Based on this one can also explain the connection of the description of the joy

(that is at the end of tractate Taanit)

to the content of the day of the fifteenth of Av:

The Mishnah²⁸

says that

(on the fifteenth of Av and Yom Kippur)

"The daughters of Jerusalem would go out and dance in the vineyards, and what would they say? 'Young man, lift up your eyes, etc.'"

and the Baraitha⁴⁹

specifies in it,

that there were three types among the daughters of Israel: "<b>Beautiful</b> among them, what would they say? 'Set your eyes on beauty, for a woman⁵⁰

is only for beauty; <b>Of lineage</b> among them, what would they say? 'Set your eyes on family, for a woman⁵⁰

is only for children; <b>Ugly</b> among them, what would they say? 'Take your purchase for the sake⁵¹

of Heaven.'"

And it can be said that these three types correspond to the three aforementioned manners in the "trees."

There are trees that themselves become a sacrifice

(in and of themselves)

on the altar.

And corresponding to this, the first type of daughters — the “beautiful ones,”

that beauty⁵²

is a virtue in the person himself;

Afterwards there are the trees of the arrangement,

as one donates them and brings them to the chamber

(the time of the wood of the priests and the people)

— and their parallel are the “distinguished ones,”

that the virtue of lineage pertains

(mainly)

to the sons — “a woman is only for sons,”

and as Rashi explains: “If your sons are distinguished, everyone jumps upon them etc.”

(in the manner of the trees of the arrangement which are a facilitator for another’s sacrifice).

And — the cutting of wood for the arrangement,

when they are profane and there is no apparent connection to holiness — is analogous to the "ugly ones among them",

which have no virtues

(revealed)

But on the other hand,

specifically by the "ugly ones" is heard the virtue of "take your portion for the sake of Heaven" — not for oneself,

but only for the sake of the Most High

(as discussed earlier,

that specifically in the cutting of wood for the arrangement is expressed the commitment to do "for the sake of Heaven" without any self-feeling).

Yud.

And this is the instruction in the service of each and every one:

There are those who think,

that the matter of joy in the service of G-d is specifically when he "turns over a world" — learned the entire Torah, etc.

But when he opens to help another Jew that that one should be able to become close to the Above,

is "for joy — and especially great joy — what does it do"⁵³

is the lesson: true indeed,

that if one had the possibility to do more for one's own perfection and one did not do,

comes for that a punishment etc.,

But on the other hand,

is in a sin extinguishing a mitzvah⁵⁴.

And about <b>the </b>mitzvah — of helping another Jew to "bring from yourselves a sacrifice to Hashem" — the Torah says,

that it brings to the greatest joy of all joys: "There were no better days for Israel than the Fifteenth of Av and Yom Kippur."

5732)