Shemini: Transcendence Within Finitude

K’li Yakar’s commentary on the beginning of our Torah portion; see also the commentary of Rabbeinu Bachya on that source.

Arachin 13b; see Likkutei Torah, Vayikra, p. 21d.

Yeshayahu 40:5. See the Kli Yakar, loc. cit.

Tanya, ch. 36.

Ibid., ch. 37.

See Zohar (Midrash HaNelam), Vol. I, p. 104b; Vol. II, p. 206b; Tikkunei Zohar, Tikkun 13 (p. 29b), et al.

See Tanya, Shaar HaYichud VehaEmunah, ch. 1.

See Likkutei Sichos, Vol. 5, p. 57ff.) which discusses this issue.

The existence of a thematic connection between one Torah passage and the following one applies even according to the simple meaning of the Torah. (Moreover, it applies, not only within one Torah reading, but with regard to the first concept in one reading and the last concept in the previous reading. See Rashi’s commentary at the beginning of Parshas Mishpatim, Parshas Behaalos’cha, and Parshas Shelach.) And it applies throughout the Torah, not just in the Book of Devarim. See Berachos 21b and the sources mentioned there.

Berachos 21b records a difference of opinion between Sages regarding whether the sequence in the Torah is significant only in the Book of Devarim, for Devarim – unlike the preceding books – was recited by Moshe “on his own initiative” and hence, respects the dictates of mortal wisdom. With regard to the other books, however, because the order of the Torah is not necessarily sequential, this concept does not apply. The majority opinion, however, uses sequence as a source for exegesis with regard to the entire Torah. See Likkutei Sichos, Vol. 4, Parshas Devarim.

See also Likkutei Sichos, Vol. 8, p. 114.

Vayikra 11:2ff, a passage that deals with which foods are permitted to be eaten and which are forbidden.

According to the Torah’s simple meaning, the passages that precede this verse all transpired on the eighth day of the dedication of the Sanctuary. Thus, they all share a connection to the theme of Shemini. See Rashi’s commentary on this verse. “G‑d’s message was addressed to all of them equally ... for they all equally accepted the death of Aharon’s sons in silence.”

Vayikra 8:2ff. The concluding passage in Parshas Tzav.

Note, however, the end of Rambam’s Seder Tefilos, where he refers to the reading as VaYehi BaYom HaShemini.

K’li Yakar’s commentary on the beginning of our Torah portion; see also the commentary of Rabbeinu Bachya to that source.

See the maamarim entitled VaYehi BaYom HaShemini, 5704 and 5705; Likkutei Sichos, Vol. 3, p. 974.

See the maamar entitled VaYehi BaYom HaShemini, 5704, the end of sec. 10, (and the maamar of that title, 5705) which explain that this also includes the light which is sovev kol almin (transcending the worlds). For the fact that this light is referred to as “transcending the worlds” indicates that it shares a connection to the worlds and is not entirely transcendent. The light alluded to by the level eight, by contrast, is truly transcendent, entirely above the Spiritual Cosmos.

As the Kli Yakar states, “This number is unique to Him alone.”

As cited in the commentary of the Kli Yakar, loc. cit.

Arachin 13b; see Likkutei Torah, Vayikra, p. 21d.

Yeshayahu 40:5. See the Kli Yakar, loc. cit., which states that “in the era of Mashiach ‘the glory of G‑d will be revealed and all flesh shall see’ because G‑d, the One Who rides [and exerts control] over the seven....”

See the maamar entitled Matzah Zu, 5675 (in the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. II, p. 930) which states that “the glory of G‑d” refers to Malchus of Ein Sof as it exists before the tzimtzum.

See Toras Chayim, Parshas Tetzaveh, p. 482aff; Shaar HaEmunah, ch. 25. Toras Chayim states, “Even the animals will recognize their Creator, and every created being will understand that You brought it into being.”

The Hebrew term to which the sichah is referring is biderech peshitus. Peshitus means the simple and ordinary frame of reference. At present, the material environment in which we live represents our peshitus; this is the way in which we perceive existence – physicality is a given. In the era of Mashiach, this will change. Not only will G‑dliness be readily apparent, it will be – as material existence is today – the factor which controls our entire frame of reference; then spirituality will be a given.

See the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 2, p. 931, which explains that this potential – the actual perception of G‑dliness by physical flesh, but only as a result of the revelation from Above – was manifest at the Giving of the Torah.

When speaking in general terms, the fact that a revelation is perceptible by a person in this material realm can be described as peshitus. Therefore, the revelation of G‑dliness at the splitting of the Sea of Reeds and in the Beis HaMikdash are cited (in the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 2, p. 935) as examples of such revelation. For at the splitting of the Sea of Reeds, everyone saw the revelation of Or Ein Sof. Similarly, with regard to the Beis HaMikdash, our Sages said (Chagigah 2a and sources mentioned there),“Just as one came to see G‑dliness, one came to appear before Him.”

Nevertheless, since these revelations ran contrary to the ordinary state of the world, in an ultimate sense, they cannot be considered as reflecting peshitus. Instead, the ultimate concept of biderech peshitus is when the natural state of physical flesh will perceive the revelation. At the splitting of the Sea of Reeds and in the Beis HaMikdash, by contrast, the perception of G‑dliness through the physical eyes came about because of the revelation of Or Ein Sof; the nature of physical existence had not changed at those times. Therefore, the true concept of the revelation of G‑dliness in a manner of peshitus will be in the era of Mashiach. As the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 2, p. 936, states, “The revelation will be of an even greater nature in the Ultimate Future....” See also ibid., Vol. 3, p. 1263ff.

See Likkutei Sichos, Vol. 6, p. 20ff (translated in Selections from Likkutei Sichos, Shmos, p. 49ff.) which contrasts the revelation from above (gilui milmaalah) with the elevation and refinement of our material setting (ha’alah milmateh). The fact that the revelation comes from Above indicates that it is limited; it exists only within its own context – it has not actually transformed created beings. However, the fact that mortals can perceive G‑dliness within the context of their own existence, by contrast, indicates that they are relating to a level of G‑dliness that is truly unlimited, knowing no boundaries whatsoever. As such, it can pervade even the physical existence of an entity.

Similar concepts apply with regard to the revelation of prophecy that will prevail universally in the era of Mashiach, as it is written (Yoel 3:1), “I will pour out My spirit upon all flesh and your sons and daughters will prophesy.”

“This revelation will differ from the revelation that was granted to the prophets which required numerous preconditions... and even so, prophecy was a wondrous matter, above the natural order.... In the Ultimate Future, by contrast, prophecy will be a natural phenomenon” (the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 2, p. 936).

Although the revelation of prophecy was manifest in a manner resembling sight, it was not considered a natural phenomenon, because numerous prerequisites were required, as the Rambam (Hilchos Yesodei HaTorah 7:1) states, “Prophecy is bestowed only upon a wise sage of strong character….” And even when those prerequisites are met, a prophet cannot prophesy whenever he desires. Instead, he must focus his attention (see ibid.:4). And even when he focuses his attention, “it is possible that the Divine Presence will rest upon the prophet and it is possible that it will not” (ibid.:5). And even when prophecy is revealed, a prophet must prepare his physical person, as I Shmuel 19:24 states, “He also removed his clothes and prophesied,” and Yechezkel 1:28 states, “And I saw and I fell on my face,” as explained in the series of maamarim entitled BeShaah SheHikdimu, 5672, op. cit. This indicates that not only was prophecy not bipeshitus, i.e., according to the nature of our material world, but that “nature could not accept this and therefore, a person had to divest himself of his material consciousness and negate his natural mode of perception” (ibid.). Thus, prophecy was a new and incremental development, in contrast to the prophet’s ordinary existence, while in the Ultimate Future, it will be natural.

See the series of maamarim entitled BeShaah SheHikdimu, 5672, op. cit., which states, “Just as at present, the yesh, ordinary existence, is the natural perception, so too, in the Ultimate Future, the perception of G‑dliness will be a natural phenomenon.”

See Tanya, ch. 36, which describes the sequence of spiritual descent that proceeded “...until this physical and material world was created.* It is the lowest of all levels; there is none below it with regard to the concealment of G‑d’s light. [It is characterized by] doubled and redoubled darkness to the extent that it is full of kelipah and the sitra achra which are actually against G‑d.” See Likkutei Sichos, Vol. 6, p. 22ff., translated in Selections from Likkutei Sichos, Shmos, p. 60ff.

* In the above expression, Tanya uses the term nivra, rather than naaseh to mean “became,” implying that, at the outset, our world was brought into being as a material entity. Its material dimension is not an incremental element of its existence. [By contrast, our Sages (Menachos 29b) state merely that this world was created with a hei without describing it as a physical and material world.]

Likkutei Torah, Bamidbar, p. 37d,the Biurei Zohar of the Tzemach Tzedek, p. 365, which states: “עוֹלָם, ‘world,’ shares the same root letters as the word הֶעְלֵם, ‘concealment,’ as our Sages (Pesachim 50a) comment on the verse (Shmos 3:15): ‘This is My name forever’ (לְעֹלָם, sharing the root of הֶעְלֵם), that G‑d’s name is not pronounced as it is written.”

Tanya, the beginning of ch. 37.

Rashi, Bereishis 1:1; see Bereishis Rabbah 1:4 and Vayikra Rabbah 36:4.

G‑d “desired a dwelling in the lowest realm” (Tanya, ch. 36), i.e., in our material world. The concealment described in the main text explains why our world is considered as “the lowest realm.”

See the beginning of Sefer HaMaamarim Yiddish; the maamar entitled Ani Yesheinah, 5709, et al, where these concepts are explained at length.

To cite an obvious example: It is easier to insert one’s feet into very hot or very cold water than the more sensitive organs of the body.

The maamar entitled Ani Yisheina, loc. cit. and other sources, give the explanation that the power of intellect conceals the power of will, hindering the expression of the essence of the soul that is simple and unrestrained. With regard to the heel, by contrast, there is no such concealment. To refer to the example given above: One might say that the reason one can immerse one’s heel faster than one’s head is because the heel lacks sensitivity and therefore does not present an obstacle. The head, by contrast, possesses sensitivity, and that sensitivity prevents the power of will from being expressed.

Seemingly, similar concepts can be explained with regard to the analogue: the revelation of the power of mesirus nefesh during the era of exile. In the previous generations, the people were on a higher spiritual level and the fact that they had developed the expression of their conscious powers of intellect and emotion made it unnecessary to call upon the power of mesirus nefesh that stems from the essence of the soul. Thus, the essence of the soul remained a mere latent potential.

In more recent generations, the Jews’ powers of intellect and emotion are less developed and there are greater challenges in the world at large, therefore, mesirus nefesh is necessary. To refer back to the analogy, they are like the heels who lack sensitivity. Accordingly, as in the case of the heel, because they lack sensitivity, their conscious powers do not stand in the way of the expression of the essence of the soul through mesirus nefesh.

See Likkutei Sichos, Vol. 9, p. 75, note 30, that offers a different explanation, referring to Torah Or, Bereishis, p. 1b, which states that, “with regard to this dimension, the foot is a head.” That explanation implies that the heel (because of its low level) is a medium for the revelation of the highest potentials. See also the maamar entitled Ani Yesheinah, loc. cit., the end of sec. 4. In other words, in the analogy, the heel possesses a greater connection to the essence of the soul than the organs in which the soul’s conscious powers are revealed. The heel can be understood as a medium through which the essence of the soul comes out. Similarly, in the analog, the present generations have the unique potential to express the power of mesirus nefesh that lies at the core of their souls.

This is also reflected in the concept of a dwelling for G‑d in the lower worlds. It is the entities of this material world which will become a dwelling for His essence, for only they possess the feeling that metziuso meiatzmuso, their existence emanates from their own selves. This pattern is also relevant with regard to the concept of mesirus nefesh as the sichah continues to explain. See footnote 37.

The term metziuso meiatzmuso, “His existence emanates from Himself,” refers to G‑d’s essential existence. In contrast to the existence of all the entities of the physical and Spiritual Cosmos, of Him alone can it be said that, “His existence emanates from Himself.” For He never came into existence; He is, was, and forever will be. Every other entity was preceded by – and came into being from – absolute nothingness. Hence, its existence is not true. He, by contrast, is the absolute truth of all being.

Within our physical world, however, there is the illusion of metziuso meiatzmuso. In other words, the conscious forms of life in our world feel that they are a genuine form of existence. They see themselves as existing independently. They may intellectually understand that they were created, but on the level of feeling, their gut sensation is that “I am.”

Nowhere else in the Spiritual Cosmos – except G‑d’s Essence – does such a feeling exist. Every spiritual entity appreciates that G‑d is its source and therefore, feels nullified to Him. It is only in our world where we do not possess such feelings and, hence, feel our own selves so powerfully.

Chassidus explains, however, that this is not only a sign of our low spiritual level, but is also an indication of the awesome potential vested within us. The very fact that we can have such a feeling indicates that there is a connection between our world and G‑d’s Essence. Similarly, with regard to mesirus nefesh, it is not only that these latter generations lack the intellectual sophistication which hinders the expression of mesirus nefesh, but they possess a connection to the essence of the soul, the source for mesirus nefesh, which allows this quality to be expressed.

See Likkutei Sichos, Vol. 12, p. 73ff., where this concept is explained at length. In other sources (Maamarei Admur HaZakein 5565, Vol. 1, p. 489; Sefer HaMaamarim 5678, p. 193; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 1, p. 207), the analogy of a dwelling for G‑d in this lowly world is described with a further analogy, that of a person who dwells in the home of a friend. Since he dwells there, he reveals himself in all his essence. However, it is “in the home of a friend,” i.e., the setting is not his own, but reflects the character of his friend. Similarly, in the analog, G‑d’s Essence will be revealed in this world. However, the material nature of the world will not change. G‑d’s Essence will be revealed within the context of the world’s physicality.

The interpretation of Koheles 2:13, found in Basi LeGani, 5710, end of ch. 1.

Based on the explanation above, we can appreciate the statement of the Tanya, ch. 36, “The era of Mashiach … is the ultimate intent and the consummation of the creation of this material world. And this is the purpose for which it was created at the outset.”

On the surface, the expression, “And this is the purpose for which it was created at the outset” is unnecessary. Adding that specific phrase, however, explains how the revelations of the era of Mashiach and the era of the Resurrection will permeate the state and frame of reference of this material world. Since these revelations are the ultimate intent of the world’s creation, there is the potential for them to permeate the world’s natural framework, even though this appears to run contrary to the world’s natural state.

See the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 3, p. 1281ff.

It is possible to explain the Rebbe’s intent as follows: All Jews will ultimately rise to the challenge and withstand any tests to their faith that exile presents, for “no Jew can, and no Jew desires, to be separate from G‑d” (Tanya, ch. 19). Thus, the challenges that exile present bring out the latent power of the Jewish soul and express how nothing can contain its power. Now when looking from G‑d’s perspective – i.e., not as one looks back after events of history take place, but as one brings into being that very history – not only are these challenges mediums for revelation, but from the outset, the intent of the existence of these challenges is to express the Jews’ inherent connection with G‑d. Thus, the concealment of G‑dliness in the present generation is a catalyst for the revelation of G‑dliness brought about by the Jews’ observance of the Torah and its mitzvos with mesirus nefesh.

The maamar entitled Matzah Zu, 5706, ch. 2 (and similarly, the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 1, sec. 72, and other sources), explain that in the yesh, the material existence, which is created, there is a reflection of the concept of metziuso meiatzmuso (see footnote 32) and bilti metzius nimtza – that the manner in which G‑d exists is different entirely from all ordinary types of existence in the physical and Spiritual Cosmos, having no definition whatsoever.

Based on these concepts, it would appear possible to explain (see Likkutei Sichos, Vol. 12, p. 74, footnote 30) that the fact that the world (as it exists within its own context, i.e., remaining a material entity that feels its selfhood,) can become a dwelling for G‑d (even though the natural state of the world is characterized by concealment) stems from the fact that this state of concealment (which is expressed in that a created being feels that metziuso meiatzumuso, i.e., that it is a genuine existence) expresses the existence of G‑d’s Essence. True, that feeling is an illusion. Nevertheless, its presence indicates the existence of a Being, G‑d, Who is in fact true and genuine, i.e., He was not created.

This explanation, however, is not sufficient. For the connection between the yesh of the world (that stems from the feeling that metziuso meiatzmuso) and G‑d’s Essence does not relate to the concept of revelation. (On the contrary, the feeling of metziuso meiatzmuso that exists within the world is one of total concealment; it reflects an absolute lack of connection with G‑dliness. A person feels his own identity and is not conscious of the Divine source of his existence.) Therefore, this dimension of the relationship (between the yesh of the world and G‑d’s Essence) is not enough for there to be a revelation of G‑d’s Essence within the world.

The concepts explained in the main text, by contrast, show how the concealment which prevails within the world relates also to the revelation of G‑d’s Essence. As explained, it is precisely the concealment during the era of exile that arouses the revelation of the power of mesirus nefesh that stems from the essence of the soul which is at one with the Essence of G‑d.

Since the revelation of G‑dliness brought about by the Jews’ service was caused by the concealment of this world, that revelation will permeate the very makeup of the world, enabling it to be revealed as G‑d’s dwelling. By contrast, in the era of the Beis HaMikdash, whenG‑dliness was revealed, the connection between the Jews’ observance of the Torah and its mitzvos and the motif of concealment that characterizes our existence was not as pronounced.

See Tanya, ch. 37.

See Likkutei Sichos, Vol. 12, p. 62ff.

There is, however, a point which raises a question: Since the revelation of the eighth day, the light that transcends the Spiritual Cosmos is expressed through rising above the challenges with mesirus nefesh which is brought about by concealment,* as explained above at length, what is the connection (and what is the need) that first the Jews carry out the Divine service during the seven days of the dedication of the Sanctuary that reflected the limitations of created beings on this lowly plane? This service does not appear to relate to that motif at all, for it represents limited, mortal efforts within the sphere of holiness, a realm where G‑dliness is revealed.

To explain (at least, in brief): In order for there to be a dwelling for G‑d in the lower worlds, i.e., for G‑dliness to be drawn down and shine within our world in a revealed and internalized manner, two types of Divine service are necessary: a) the Divine service of mesirus nefesh, and b) Divine service with our conscious powers, the comprehension of G‑dliness and the love and fear of Him.

The revelations that are brought about by the power of mesirus nefesh express how the concealment of G‑dliness within the world is intended for revelation – indeed, the revelation of His Essence. Nevertheless, since this concealment and the yeshus that results from it is a factor common to all the created beings, it does not reveal how the particular tendencies and the makeup of each created being are mediums for G‑dliness.

Moreover, since the Divine service of mesirus nefesh involves being undaunted by– and on the contrary, rising above – the concealment and the hiddenness, its positive quality is not related to the matters of the world themselves. Therefore, Divine service involving the comprehension of G‑dliness and the love and fear of G‑d is necessary to reveal how the particular dimensions of every created being are mediums for G‑dliness. The Divine service of mesirus nefesh reveals that there is a transcendent dimension of G‑dliness that permeates every particular created being. It does not, however, express a connection between G‑dliness and the particular nature of each created being. That connection is established through the service of our conscious powers: intellect and emotion.

On the other hand, the Divine service of the comprehension of G‑dliness and the love and fear of G‑d is also insufficient. Firstly, the light which is drawn down through this service is on the level of creation and does not relate to G‑d’s absolute infinity. Also, due to the concealment of G‑dliness that defines the fundamental nature of the world, this revelation would be an incremental factor, beyond the essence of the world’s existence. When looking from the world’s self-definition, that it conceals G‑dliness, any revelation of G‑dliness is not its natural state. Therefore, the Divine service of mesirus nefesh is necessary to express how the essence of the world, i.e., the concealment which by definition prevails within it, is itself a medium for G‑dliness, that leads to the revelation of the superior quality of light, the unlimited light which transcends the Spiritual Cosmos. This is not an incremental element beyond the world’s ordinary existence, for the concealment that prevails within the world itself arouses the revelation of the power of mesirus nefesh. There is no need for work or labor, i.e., the mesirus nefesh is a spontaneous response, indicating that this motif is part of the natural makeup of the world.**

Hence, there is a need for the fusion of the two approaches. Through the preparatory service of the comprehension of G‑dliness and the love and fear of Him, which in general refers to the Divine service during the time of the Beis HaMikdash (as explained in the maamar entitled Ani Yeshainah cited above), the G‑dly light which is on the level of the worlds is drawn down in a revealed and internalized manner. Although this light appears to be incremental to the existence of the world, it also plays a part in the establishment of a dwelling for Him within the very nature of creation. Thus, when there will be a revelation of the infinite dimension of G‑dliness – including the glory of G‑d to be revealed in the Ultimate Future – this will relate not only to the concealment and the yeshus of the world (the concealment that arouses the power of mesirus nefesh, which in general refers to the era of exile), but also to the particular tendencies and makeup of created beings.

Similar concepts apply also with regard to the Sanctuary which compensated for the withdrawal of the Divine Presence caused by the sin of the Tree of Knowledge, enabling there to be a dwelling within the lower realms (Likkutei Torah, Vayikra, p. 10d; see the series of maamarim entitled Basi LeGani, 5710, at the beginning). Through the Divine service within the mortal realm which as a whole relates to seven, and which was expressed through the seven days of dedication, the G‑dly light which is on the level of the worlds was drawn down within the particular tendencies and makeup of the created beings. This served as a preparation for the indwelling of Divine Presence, when the glory of G‑d – the Infinite Light which transcends the Spiritual Cosmos – was revealed on the eighth day (Vayikra 9:23).

This preparation caused the transcendent revelation in the Sanctuary to follow the motif of eight. Not only did it reach the lowly realms (the essential dimension of concealment that defines the very nature of the world), but it – the “one,” G‑d’s transcendence – encompassed the particular dimensions of the created beings, the set of seven. (See the commentary of Rashi to Vayikra 9:4, which speaks of “the Divine Presence – “ ‘One” – resting in the work of your hands, i.e., the set of seven,” and ibid. 9:23, which speaks of “all the effort which we invested….”)

* Note Rashi’s commentary (Vayikra 9:23) which speaks about Aharon “feeling pain,” and “Israel being ashamed.” See also footnote 47.

** Note the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 3, p. 1281ff., which makes a distinction between a) the motif in which a k’li (a vessel) draws down Divine light and revelation which is structured according to the pattern of the Divine service of the Torah and its mitzvos in general, i.e., to draw down influence from Above, it is necessary to perform service that is somewhat representative of the influence one seeks to draw down, and b) the motif in which the k’li itself becomes light and revelation which is expressed through mesirus nefesh. The latter motif relates to the idea that the concealment itself becomes transformed into light; such a transformation involves drawing down the Infinite Light. By contrast, the light drawn down by the service of Torah and mitzvos as a whole conforms to the structure of the world.

For, as will be explained, it relates to a similar motif.

The conclusion of this week’s Torah reading (Vayikra 11:47).

Toras Kohanim, Rashi in his commentary on Vayikra 20:26.

Vayikra Rabbah 13:3.

See the explanation of all of the above in Or HaTorah, Vayikra, Vol. 1, p. 52, and p. 54, which relates to the refinement of the world.

Note Or HaTorah, Bamidbar, Vol. 4, p. 1206, with regard to the explanation of this comment of our Sages, “When a person restrains himself because of the decree of the King of the Universe although he has a desire for the object, he brings about the consummate subjugation of actual darkness.”

There is another concept which relates to this matter. As explained in the text Noam Elimelech (the conclusion of Parshas Shemini) and cited in Or HaTorah, Vayikra, Vol. 1, p. 48, the cleaving of a kosher animal’s hoofs (מַפְרִיס פַּרְסָה) reflects the screen (פַּרְסָה) that “divides between the upper waters and the lower waters” (Bereishis 1:6).

This distinction reflects the distinction brought about by the tzimtzum which generates the potential to transform the concealment of the tzimtzum into light. See the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 2, pp. 942-943, and Or HaTorah, loc. cit, p. 60.

Note the two explanations of the verse, “And it came to pass on the eighth day”: one that it is an expression of happiness, and one that it is an expression of sadness. See also Megillah 10b; Or HaChayim, the beginning of our Torah reading; and the penultimate portion of Vayikra Rabbah 11:7.

Note also that at the conclusion of the passage “This is the animal...” (Vayikra 11:44) states, “And you shall sanctify yourselves and you shall be holy.” Rashi interprets that to mean, “ ‘And you shall sanctify yourselves,’ sanctify yourselves from below. ‘And you shall be holy,’ for I will sanctify you in the spiritual realms above and in the World to Come.”

Vayikra Rabbah 13:5.

Ovadiah 1:21.

Toras Menachem, Sefer HaMammarim Melukat, Vol. 3, p. 188ff.