English translation — שמיני א

1.

From the verse¹

"When a leader sins and does one of all the commandments etc." — and he must bring for it a chatat,

as explained in the parshah — Rashi cites the words "When a leader sins" and explains: language of ashrei,

Fortunate is the generation whose leader takes heed to bring atonement for his inadvertent sin, all the more so that he regrets his intentional sins.

The source of this Rashi commentary is the <b>derashah</b> of Chazal

(in Torat Kohanim²

and in the Gemara³).

And although Rashi's way is to explain only the plain meaning of Scripture — he cites in his commentary the derashot of Chazal which are necessary in the plain sense of the verses — and so it is in our matter,

that Rashi must arrive at the derashah of Chazal

(as the Gemara⁴

explains the reason of the derashah)

: Because the verse <b>deviates</b> from how it should stand <b>plainly</b>,

like the language regarding the sin of "the anointed kohen" and of "the entire assembly of Israel" — where it says "<b>If</b> the anointed kohen sins etc.",

"<b>If</b> the entire assembly of Israel errs etc."⁵

and here it says "<b>When</b> a leader sins etc." — from this it is proven that here it does not mean literally.

One must, however, understand: The simple interpretation of Scripture indeed learns in the language "asher nasi yechta" several interpretations in the way of the simple meaning: a)

The Ibn Ezra explains,

that "asher nasi yechta" comes in continuation of the preceding section "ve'im kol adat Yisrael" and it means as if it stood here "ve'im asher yechta hu nasi g'v'"⁶.

b)

The Ramban learns,

that the word "asher" here has the same meaning as the word "ka'asher

(nasi yechta)

" - as,

for example,

"ka'asher ba Yosef el echav"⁷,

"ka'asher kalu le'echol"⁸

which indicates the matter of time - at the time that the nasi sins

("vechaser kaf hada'at").

And even if we assume,

that according to Rashi these aforementioned explanations

etc.,

(and the like)

are not smooth,

and therefore one also needs the explanation of Chazal according to derush,

Rashi should have, however,

(first)

brought an explanation according to the plain meaning and afterwards add "and its midrash" or "and our Rabbis expounded" and the like⁹

(that "asher" is an expression of "ashrei etc.").

Why does he say <b>only</b> the explanation "language of ashrei",

and further - he does not even preface that this is "its midrash" and the like?

2.

Even if one accepts that the explanation of asher "language of ashrei" has a place in the plain meaning of the verse - it is not understood:

a)

What he adds "Ashrei &lt;b&gt;hadur &lt;/b&gt;etc." - from where is the proof that

"Ashrei" means here in relation

(&lt;b&gt;not &lt;/b&gt;to the nasi mentioned explicitly in the verse,

but)

to the &lt;b&gt;generation&lt;/b&gt;&lt;sup&gt;10&lt;/sup&gt;?

b)

In what does the happiness consist,

the joy for the <b>generation</b> when the <b>prince</b> is "giving heart to bring atonement for his inadvertence etc."?

c)

What is <b>relevant</b> to the simple meaning and content of the portion of the sin-offering of the prince, that which "Fortunate is the generation etc."?

d)

In the above midrashim of Chazal, after the "Ashrei hador etc." - here is an explanation: If their nasi brings a korban, do you need to say what is a commoner?¹¹

(Learn commentators¹²,

that this is)

a reason for "Ashrei <b>hador</b>" - because when the nasi brings a korban for a sin,

the people of the generation learn from the nation

(commoners),

a fortiori,

to do teshuvah and bring a korban for their sins.

According to this, it is entirely not understood: Why does Rashi <b>omit</b> the conclusion of the drashah of Chazal

("If their nasi"),

with which specifically the matter of "Ashrei <b>hador</b>" is explained,

which Rashi brings in his commentary¹³?

And moreover - if a ben eser lamishnah etc. needs an explanation,

all the more so a ben chamesh lamikra!

And to note—there are commentators¹⁴

who explain the reason of “Fortunate is the generation”: since the prince

(the king)

repents “for his error” and “is not ashamed to say ‘I have sinned’,”

and he does not say “I am great and I am important, I say ‘I have sinned’” — which proves that he is humble and lowly — therefore “Fortunate is the generation” that they have a prince who “does not exalt himself and does not act haughtily,” because of which his kingdom will endure — “his kingdom will stand.”

But according to the simple meaning — then it is not understood the “Fortunate is the <b>generation</b>,”

Since the

(main)

happiness is

(not regarding the people of his generation,

but)

in relation to the Nasi and King,

that then the kingdom will have a permanence - why is the emphasis "Ashrei <b>hadar</b>"?

3.

Also one must understand: a)

In the statements of Chazal in the language "Ashrei hador shehanasi shelo meivi chatat al shigato"¹⁵

- Rashi, however, changes

And he elaborates in his language: <b>gives heed</b> to bring¹⁶

<b>atonement</b>¹⁷

for his inadvertent sin?

b)

Why does Rashi quote from the verse only "when a leader sins"?

The happiness is indeed because he brings an "atonement for his inadvertent sin,"

Rashi should have brought the continuation of the second verse

(where it speaks about the offering that he must bring),

or at least allude to the continuation with an "etc."¹⁸.

4.

The explanation in this:

Regarding the interpretation "Fortunate is the generation whose leader pays attention etc.",

Rashi does not need to preface that this is "its midrash" and the like,

because he already explained it earlier — in the same matter

(of the connection of the entire nation with the sinner).

On the verse¹⁹

"If the anointed priest sins to the guilt of the people" Rashi explains: "And its plain meaning <b>according to the aggadah </b>when the high priest sins, it is the guilt of the people, for they are dependent on him to atone for them and to pray for them, and he becomes blemished" — and consequently Rashi does not need to repeat also here that this is "its plain meaning according to the aggadah".

And also - from the aspect of this

(his previous)

explanation Rashi forces,

that the happiness here

(fortunate is the generation)

means not like the

(end of chapter 6)

explanation mentioned above

(above in section 2)

- that at the time the prince brings a sacrifice "for his error" one learns from his conduct also the people of the generation

(commoners)

- because according to this the question becomes: also from the anointed priest one must learn the conduct to bring a sacrifice for atonement,

so why is the "fortunate" explained specifically by the prince and not &lt;b&gt;earlier &lt;/b&gt;by the anointed priest&lt;sup&gt;20&lt;/sup&gt;?

Moreover - by the anointed priest the &lt;b&gt;opposite &lt;/b&gt;is emphasized - "to bring guilt upon the people".

And although it can be said that the conduct of a prince is more likely to cause that one should learn from him - because after all a prince,

whose "heart is not humble"&lt;sup&gt;21&lt;/sup&gt;

he stands in a state &lt;b&gt;like his name &lt;/b&gt;of exaltation, elevation and raising

(and especially over the people of his generation),

and nevertheless he repents and brings a sacrifice for his error&lt;sup&gt;22&lt;/sup&gt;

- then certainly this must be the conduct of the rest of the people - &lt;b&gt;commoners &lt;/b&gt;- who do not have the movement of exaltation*&lt;sup&gt;22&lt;/sup&gt;.

But,

On the other hand,

There is an advantage in the kal vachomer regarding a kohen who is the mashiach,

High priest: being separated from the people due to the greatness of his holiness²³

And also due to his constant

service in the Temple,

And moreover,

He is indeed the one who atones for himself and for all of Israel,

And nevertheless he brings a sacrifice for his inadvertent sin — and especially that he brings the sacrifice in this manner,

As the Torah says: "And he shall bring out the entire bull outside the camp" — "outside the three camps"²⁴,

That all three camps see how he brings a sacrifice for an inadvertent sin²⁵

— Then all the more so regarding all Jews,

Who are far from his level,

That from him they should learn not to be ashamed to bring a sacrifice for a sin.

From all this is a proof,

that the explanation of "ashrei hador" by a nasi does not mean that which the generation will <b>learn</b> from him

(kal vachomer etc.)²⁶,

but a different matter

(which is <b>not</b> by kohen mashiach)

- and which Rashi learns out from the verse,

as follows.

5.

In the verse "asher nasi yechta" two questions arise:

a)

The word "asher"

(in its simple meaning: that etc.)

shows,

in general,

that one is in the middle of a matter,

that the

The further matter is a continuation of that which stands earlier — is not understood: what connection does the matter of "asher nasi yechta" have to the preceding matter of "chatat hakahal hu"²⁷?

ב)

Since it is said that the Torah thereby wishes to emphasize the matter of “Fortunate is the generation” whose leader brings a sacrifice for his inadvertent sin,

the Torah should have hinted this

(<b>not</b> in the words “When a leader sins” which speak about the <b>sin</b> of the leader,

but)

in the second verse,

where it speaks about his atonement

(repentance etc.)

— “when his sin becomes known to him etc. and he brings his offering etc.” — regarding the matter of the sin it seemingly does not fit to say “Fortunate!”

Based on the two difficulties, Rashi teaches,

that the “Fortunate” regarding a leader is indeed not related to his actual bringing of a sacrifice for his inadvertent sin,

but in connection with a matter that is linked to the sin

(and this Rashi indicates by that which he changes from the language of our Sages and says “<b>gives his heart</b> to bring atonement for his inadvertent sin”),

as follows.

6.

In the previous parshah it says: "If the entire assembly of Israel errs and the matter is hidden from the eyes of the congregation and they do,"

which means that <b>Sanhedrin</b> "err in instructing regarding one of all the transgressions punishable by kares in the Torah that it is permitted" and "the congregation acts upon their instruction"*²⁷

— and nevertheless

(the verse concludes)

"<b>It is a sin-offering of the congregation</b>."

It is understood by itself,

that when a Jew brings a sin-offering, there is with him

(and it must be²⁸)

the feeling of regret and repentance - and so too in our case,

since the verse emphasizes "the sin of the congregation it is",

that this is a sin-offering that is brought from the entire congregation,

one must say,

that the feeling of regret and repentance is present in the entire congregation.

And at first glance: how is it possible that the entire congregation should regret and repent for a "sin" for which they are not at all guilty,

even unintentionally,

they indeed did what is required of them according to the Torah - to obey the Sanhedrin!

Rashi explains,

that therefore it says in the verse "which a prince shall sin": Rashi does not need to interpret what is understood by itself,

that this means "if²⁹

a prince shall sin"³⁰

; rather he writes his novelty,

that since the verse says it in the language of "asher",

which indicates that it comes in continuation to what preceded,

one derives that the "simple meaning" is here "according to the aggadah" - that this is

(also)

the language of "ashrei": since the prince,

at the time he fails in sin unintentionally,

it applies to him not only to fulfill the commandment of the Torah and he "brings a sin-offering for his inadvertence",

but he feels and perceives the deficiency and severity of the sin itself,

therefore

(not only that he brings the sacrifice in practice³¹,

but)

"he sets his heart to bring

<b>Atonement</b> for his inadvertent sin, all the more so <b>that he regrets</b>³²

for his intentional sins” - therefore “Fortunate is <b>the generation</b>” - he protects through this and arouses

(in a direct manner)

the men of his generation regarding the severity of the matter of sin and how much one must be careful not to stumble even in an inadvertent sin.

And this is the continuation of “When a leader sins” with earlier,

with “the sin of the congregation”: since the leader feels so strongly the severity even of an inadvertent sin,

it is understood,

that also when the entire congregation committed a sin

(even though - that not being the community guilty in it),

the leader through his conduct affects the entire congregation with the feeling that is aroused among those who bring the sin-offering - regret and repentance.

7.

According to the above it is also understood what Ba'al HaCohen HaMashiach says the Torah "to cause the people to sin" and does not mention at all the matter of "Fortunate is the generation" that is stated by "When a prince sins":

"Fortunate is the generation etc.'"

(applies mainly)

to a generation that is from the outset guarded from a sin³³,

also from an unintentional sin,

and not so much to those who fall through in a sin and afterwards do teshuvah and bring a sacrifice.

In this consists the difference between the anointed priest and a prince: the role of the anointed priest is "to atone for them and to pray for them,"

to offer sacrifices and to atone for all of Israel,

therefore even when the people of his generation see that he brings a sacrifice for an unintentional sin, it evokes in them primarily

(not so much the caution not to commit a transgression from the outset,

but)

the feeling that after one has committed a transgression one should not be ashamed and bring a sacrifice even "for his unintentional sin."

since however his &lt;b&gt;role&lt;/b&gt; is to atone for Jews,

therefore his arousal does not have the sufficient effect on caution from sin,

but mainly on correction and atonement of sin — in accordance with his role].

But not so by the Nasi, whose matter is to lead the generation and the matters of kingship and state etc., and nevertheless he is "&lt;b&gt;gives heed &lt;/b&gt;to bring atonement for his inadvertence,"

he is "sensitive" and in a manner of automatically arousing regarding the severity of the matter of the sin,

this brings about that one is from the outset careful regarding sin,

and consequently "&lt;b&gt;Fortunate is &lt;/b&gt;the generation."

8.

The meaning of the verse in Rashi's commentary: "Nasi" here means indeed

(not a tribal prince,

but)

"this is a king, as it is said, 'from all the commandments of the Lord his God, that there is none above him except the Lord his God'"&lt;sup&gt;34&lt;/sup&gt;

(and as understood from that discourse itself — "Fortunate is &lt;b&gt;the generation&lt;/b&gt;").

The difference between a High Priest and a king in their influence and effect upon

Jews: the High Priest draws down the love of G-d — great love — to Jews³⁵,

and through the king there is drawn down self-nullification and fear of G-d to them³⁶.

Love is the root of all 248 positive commandments,

and fear of the 365 negative commandments³⁷,

accordingly it turns out,

that from the aspect of the action of the High Priest - the drawing down of love of G-d - it begins,

that one must do,

fulfill the supernal will,

and in our case - fulfill the command of G-d,

including - bring a sacrifice; from the aspect of fear of G-d the severity of the sin is heard,

that he is "afraid to rebel against the King of kings, the Holy One, blessed be He³⁷.

9.

In greater depth: a sin-offering comes for an unintentional sin,

which he does without his knowledge,

but this itself,

that a person could fail in an unintentional transgression,

is a proof that he is not entirely as he should be,

it comes "from the overpowering of the animal soul from kelipat nogah"³⁸.

And this is the reason that by "the anointed priest sins" it says "to the guilt of the people",

and by a prince "who - fortunate is the generation": from the aspect of the service of love of G-d

(which comes through the High Priest),

since love

(even in the highest levels³⁹)

is in the manner of diffusion and existence -

"There is one who loves"⁴⁰,

because the movement of love is connected with the existence of man - from this can come in a chain of descent

(in the level of "people"⁴¹)

an unintentional sin at least,

from the aspect of the strengthening of his existence.

But from the aspect of fear of God which is drawn to Jews through the king

(who is nullified to the kingdom of heaven and from him the nullification is drawn to the people&lt;sup&gt;36&lt;/sup&gt;),

are Jews nullified utterly to the Above,

therefore there is no place that there should come out even in chain-like descent a movement of selfhood and existence and consequently also not any matter of unintentional sin.

Ten.

The lesson of Rashi’s commentary in the service of man:

The world is called "great body" and man is likened to a "small world"⁴².

So just as there is the Nasi of the generation,

the king,

etc., in the human body there is the king thereof which is the head⁴³

and brain which is the ruler over the entire body

"king"⁴⁴

: brain,

heart,

liver - the three rulers in the human body⁴⁵

- and the first letter

(the <b>main</b> and)

head of the word

(of the entire word⁴⁶)

is mem,

brain in the human body].

And upon this is the teaching "Ashrei hador": when is the conduct of "dor" - of the person - proper,

until in a manner of "osher" - when "his nasi gives a lev",

when by him is "the brain rules over the heart",

because "every person can, by his will which is in his brain, restrain and rule over the spirit of his desire which is in his heart, so as not to fulfill the wishes of his heart in deed, speech, and thought, etc."⁴⁷,

then he is careful not to fall into a sin.

And when he stumbles into a sin even only unintentionally,

he needs not only to do teshuvah in actual deed

(brings a sacrifice for his unintentional sin),

but he needs to think into himself in his brain that also an unintentional sin is a matter in which he is guilty as above,

because if he had not allowed the overpowering of the animal soul,

he would not have come to this.

And when there is with him the deep contemplation in the material aspect of the matter of doing a thing that is contrary to the Supernal Will⁴⁸,

then "his Nasi gives

to the heart"⁴⁹

- the brain effects

(the Nasi)

the submission in the <b>heart</b>⁵⁰,

"to be broken and crushed",

through which is effected not only the atonement for his inadvertent sin,

but also "the removal of the spirit of impurity and the sitra achra"⁴⁸

in general,

and it also effects the breaking in the animal soul.

And when by him the teshuvah is also on a shogeg in such a manner,

is "kal vachomer that he regrets his intentional sins,"

he learns from this "kal" - by him "kal" is not

failures in intentional sins,

because the nefesh habehamis and yetzer hara by him became broken and subdued -

And through that which by every Jew rules and dominates his “Nasi”,

the brain that is in the head,

it causes that this should be the generation of “and David My servant is their prince forever”,

and “king over them”⁵¹,

at the coming of our righteous Mashiach when there will be revealed His kingdom of the Holy One Blessed be He and Hashem will be King over all the earth

(the generation).

(From the talk of Shabbos Parshas Vayikra 5728)