| Shabbat | Adar Sheini 27, Parshat Hachodesh | 5703 | | Bless Rosh Chodesh Nissan; say the entire Tehillim in the early morning. Day of farbrengen. Haftora: Ko amar...olat tamid. | | Torah lessons: | Chumash: Sh'mini, Shevi'i with Rashi. | | Tehillim: 120-134. | | Tanya: Ch. 30. It is (p. 187)...the commandment itself." (p. 191). | |
From my father's sichot: The sin of Aharon's sons* was "...when they drew close before G-d and died." This was ratzo without shov, return.1 The truth is that when coming "before G-d"2 there must be tit'haru, one must be clean and pure, and (the closeness) must be evident in actual deeds. That which is on the very highest planes descends to the very lowest depths;3 hence ratzo without shov is death.
Continuing, G-d commands Moshe (Vayikra 16:2) to speak to Aharon. The letters in the name Aharon are those in the word nir'eh, "visible," which in terms of the powers of the soul4 refers to intellect.
Moshe is to tell Aharon that in order to enter the sacred (area), even "within the curtain" - meaning the state prior to tzimtzum5 - he must know that...
...upon the ark (ha'aron - the letters of this word spelling nir'eh, "visible" - i.e. intellect) there is a kaporet, a covering, an inner intent and purpose of a concealment, expressed in the words, "the face of (or "the inner aspect of") the kaporet."
For this reason one "should not die," i.e. he should not stop with ratzo, the entering alone - for "...in a cloud will I appear on the kaporet;"6 the inner intent and purpose of the First tzimtzum is revelation.
The introductory word to all this is v'al, "he shall not (enter)." This expression of negation7 indicates total nullification of self, bitul, doing what Chassidus demands, not what his intelligence dictates. Then "he shall enter the sacred (area)."
