ספר ויקרא

The Midrash (Vayikra Rabbah 11:1) explains the verses in Mishlei 9:1-4, which describe how Wisdom has built her house and hewn her seven pillars, prepared a feast, and sent out her maids to announce on the heights of the town. This signifies that the entire creation was for man, but it is man's responsibility to awaken the inner life force within everything. This is why man was created last.The Midrash interprets the seven pillars as the seven days of creation, with Shabbos being the holiest. Yet, the verse "She has sent out her maids to announce" parallels the distinction between Shabbos and the Festivals, called “days that are called holy.” Shabbos clarifies the truth by establishing the original creative power, while the Festivals draw down revelation from above into this world, highlighting man's unique role.This concept is reflected in “on the 8th day Moshe called Aharon and his children and the sages,” symbolizing the awakening of da’as (inner knowledge) in Bnei Yisrael, which can draw down holiness from above nature into the seven days of creation. This also differentiates a tzadik gamur, who stands on level ground akin to Shabbos, from a ba’al teshuva, who rises from the depths to the heights, as Bnei Yisrael were considered ba’alei teshuva during that period.

In the name of the Chidushei Harim, on the pasuk explaining the reason for Nadav and Avihu’s death, “that was not commanded by Hashem,” we learn that the primary power of all human actions comes from Hashem’s command. One’s entire understanding must be nullified to this divine command.Nadav and Avihu were very righteous and acted for the sake of Heaven, but their actions lacked Hashem’s command. This teaches a Kal Vachomer: if the absence of command led to severe consequences, then fulfilling Hashem’s will, even without understanding the reason, holds immense positive power. The energy to perform mitzvot comes from the desire to follow Hashem’s command, as emphasized in the blessing, “that you have sanctified us with your mitzvos and commanded us.”We can further explain that their sin involved being “intoxicated with wine,” symbolizing their deep understanding of Torah, known as “the wine of Torah.” Despite their great comprehension, actions must align with the king's command. Their mistake was letting their understanding lead them to act without Hashem’s command, hence they are described as entering the sanctuary “intoxicated with wine.” This illustrates that the connection and closeness to Hashem by following His command is far greater than all human comprehension, as stated, “Your beloved is more dear than wine” (Shir Hashirim 1:2).

The Mishna in the first perek of Avot (Avot 1:3) states, "Do not be like slaves who serve their master for reward." It should have said, "Do not serve your master for reward."The intention is that all of a person's focus should be to fulfill the will of his Creator. The Mishna continues, “And the fear of Hashem should constantly be upon you.” This means that every Jew inherently has fear of Hashem, but it requires effort to draw one's heart to this truth and not walk in darkness. By constantly awakening one's heart to fulfill Hashem’s will, one will naturally gain fear of Hashem.This is also how we explain the pasuk (Vayikra 9:6), “This is the word of Hashem that you shall do,” meaning our desire should be solely to fulfill Hashem’s will as He commanded. Through this, “the glory of Hashem will appear to you,” and one will merit the revelation of Hashem’s presence in their heart.