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Okay, let's break down this Sicha (a discourse or talk by the Rebbe) step by step. The Rebbe is analyzing a passage from the Zohar (a foundational text of Kabbalah, Jewish mysticism) related to the weekly Torah portion, Parshas Tzav. **The Starting Point: The Lion-Shaped Fire on the Altar** * **Background:** In the times of the Holy Temple (the *Beis Hamikdash*) in Jerusalem, sacrifices (*Korbanos*) were offered on a large outdoor altar (*Mizbeach*). A central aspect of the Temple service was a fire that constantly burned on this altar. The Talmud (Yoma 21b) tells us that this fire miraculously arranged itself in the shape of a crouching lion ("רבוצה כארי" - *revutzah k'ari*). * **The Zohar's Description:** The Rebbe begins by quoting the Zohar (from the section corresponding to Parshas Tzav). The Zohar identifies this lion-shaped fire with the angel Uriel. It describes this angelic manifestation in two slightly different ways: 1. First, it says the angel "appeared... like the image of a **strong lion** crouching on its **prey**" ("אתחזי... כחיזו דחד **אריא תקיפא** רביע על **טרפי**’" - *ischazi... k'chizu d'chad **arya takifa** ravia al **tarfei*"). 2. Then, shortly after, it says, "and it appeared like a **great lion** crouching on the **offering**" ("ואתחזי **כארי’ רברבא** רביע על **קרבנא**" - *v'ischazi **k'arya rabraba** ravia al **karbana*"). **The Rebbe's Father's Insight** * **Introducing "The Tatte":** The Rebbe refers to his father, Rabbi Levi Yitzchak Schneerson (often called "the Tatte," Yiddish for father), who was a renowned Kabbalist. The Rebbe notes that his father pointed out the subtle differences between these two descriptions in the Zohar. * **The Differences:** * **Adjective:** First "strong" (*takifa*), then "great" (*rabraba*). * **Object:** First "on its prey" (*al tarfei*), then "on the offering" (*al karbana*). * **The Father's Explanation - Connecting to Kabbalistic Concepts:** Rabbi Levi Yitzchak explained that these two descriptions correspond to two fundamental spiritual energies or attributes (*Sefiros*) known in Kabbalah as *Chesed* (Kindness, Loving-kindness, Expansion) and *Gevurah* (Severity, Strength, Discipline, Restriction). * **The Lion Embodies Both:** He explained that the concept of a "lion" itself contains both energies: * **Gevurah:** The numerical value (Gematria) of the Hebrew word for lion, *Aryeh* (אריה), is 216, the same as the Gematria of *Gevurah* (גבורה). Also, a lion is naturally associated with strength and fierceness. * **Chesed:** However, in the mystical vision of the Divine Chariot (Ezekiel Chapter 1), the "face of a lion" is associated with the *right* side ("פני ארי’ אל הימין" - *pnei aryeh el hayamin*), and in Kabbalah, the right side represents *Chesed*. * **Connecting the Zohar's Language to Chesed and Gevurah:** * **First Description ("Strong Lion... on its Prey"):** This emphasizes the *Gevurah* aspect. * "Strong" (*takifa*) clearly points to strength, might, and severity – the essence of *Gevurah*. * "Prey" (*tarfei*, related to the word *toref*, to tear) implies the destructive, consuming power associated with *Gevurah*. * **Second Description ("Great Lion... on the Offering"):** This emphasizes the *Chesed* aspect. * "Great" (*rabraba*, related to *gadol* in Hebrew) points to greatness and expansion, which are associated with *Chesed*. The verse "Yours, O L-rd, is the greatness (*ha-gedulah*) and the might (*ve-ha-gevurah*)..." (I Chronicles 29:11) explicitly links "greatness" (*gedulah*) with G-d's attribute of *Chesed*. * "Offering" (*karbana*, related to *korban* and *kirov*, meaning to draw near) implies bringing closer, connection, and acceptance – actions rooted in *Chesed*. The Sages teach (Sotah 14a, relating to Megillas Esther 5:2) that the "right hand" (representing *Chesed*) draws near ("ימין מקרבת" - *yamin mekareves*). **The Rebbe's Question: Why Separate Descriptions?** * **The Father's Notes:** The Rebbe prefaces his question by noting that his father's writings were often very concise, leaving much for the reader to infer. * **The Puzzle:** The Rebbe now raises a fundamental question based on his father's explanation. If, as Rabbi Levi Yitzchak explained, the *same* lion inherently combines *both* *Chesed* and *Gevurah*, why does the Zohar describe these aspects in two separate phrases? Why didn't the Zohar say something like, "a strong *and* great lion crouching on its prey *and* on the offering," combining both elements to show their inherent unity in the lion? * **Why This Matters:** The Rebbe points out that his father didn't just say the lion has two separate, contradictory qualities. He explained it using a Kabbalistic idea often expressed as "the light of *Gevurah* within the vessel of *Chesed*" (or vice versa). This implies an *integration*, not just a duality. Both attributes are fundamentally part of the lion's identity: its Gematria and inherent nature point to *Gevurah*, while its position in the Divine Chariot points to *Chesed*. * **Further Support - The Offerings Themselves:** The Rebbe adds another layer to the question by analyzing the offerings (*Korbanos*) themselves, which the lion is consuming/accepting. The offerings are referred to using terms related to both *Gevurah* ("prey" - *tarfei*) and *Chesed* ("offering/drawing near" - *karbana*). This suggests that each offering intrinsically contains both aspects: * ***Gevurah* Aspect:** Bringing an offering involves an act of *elevation* (*ha'ala'ah*), taking something physical from the lower world and dedicating it upward to G-d. This upward movement, often involving transformation (like burning), is associated with *Gevurah* (striving, overcoming). * ***Chesed* Aspect:** The *purpose* and *result* of the offering is to elicit "pleasantness before Me" ("נחת רוח לפני" - *nachas ruach lefanai*), drawing down Divine favor, closeness (*kirov*), and pleasure from Above to below. This downward flow of blessing is associated with *Chesed*. * **Integration within the Offering:** The Rebbe elaborates that even within the *same* aspect of the offering, both forces are present. * The *elevation* (*Gevurah*) isn't total annihilation; parts often remain below for the owners or the Kohanim (priests) to eat. Even a burnt offering (*Olah*), consumed entirely on the altar, leaves its hide for the Kohen. Even a meal offering (*Minchah*) of a Kohen, which is entirely burned, serves a purpose below – initiating the Kohen or atoning for him. * The *drawing down* (*Chesed*) of Divine pleasure and closeness isn't unconditional. It's linked to fulfilling G-d's will ("I spoke, and My will was done"), obedience, and *bittul* (self-nullification). This acceptance of Divine authority and adherence to the specific laws of the Torah (*Torah u'Mitzvos*) involves structure, limits, and judgment – aspects connected to *Gevurah*. * **The Question Restated:** Given that both the lion (fire/angel) and the offerings themselves inherently integrate *Chesed* and *Gevurah*, shouldn't the Zohar have described the lion in a way that *highlights* this integration, rather than separating the *Gevurah* ("strong," "prey") and *Chesed* ("great," "offering") aspects into two distinct statements? **The Rebbe's Answer: Revealed vs. Concealed** * **Initial Resolution:** The Rebbe first proposes a straightforward explanation: Although both *Chesed* and *Gevurah* are always present together within the "lion," their state of *revelation* can differ. Sometimes, *Gevurah* is the dominant, expressed quality, while *Chesed* is present but concealed or latent. At other times, *Chesed* is revealed, and *Gevurah* is concealed. * **Applying it to the Zohar:** Therefore, the Zohar gives two descriptions: 1. "**Strong lion** crouching on its **prey**" describes the state where the *Gevurah* aspect is manifest. 2. "**Great lion** crouching on the **offering**" describes the state where the *Chesed* aspect is manifest. * **The Next Question:** This initial answer, however, leads to a deeper question: *What determines* which aspect is revealed? Why would the *Gevurah* be dominant sometimes and the *Chesed* dominant at other times? **Deeper Explanation: Two Levels of Divine Response** * **Context is Key:** To answer this, the Rebbe directs us back to the Zohar's text. He points out *what* the Zohar says immediately *before* introducing the second description ("great lion... on the offering"): 1. **A Parable:** The Zohar gives a parable: A king is sent a gift (*doron*). He likes it and tells his servant, "Go and take this gift (*doron*) that they brought me." Similarly, the Zohar says, "The Holy One, Blessed be He, told Uriel, 'Go and receive the gift (*doron*) of My children that they are offering before Me.'" 2. **A Verse:** The Zohar connects this second description to the verse (Vayikra 9:24): "And a fire came forth from before G-d and consumed upon the altar the burnt-offering..." This event occurred on the *Shemini L'Miluim* – the Eighth Day of the Inauguration of the Mishkan (Tabernacle). The Zohar explains that this fire *was* Uriel descending "in the image of fire... to receive the gift (*doron*)." * **Two Modes of the Lion (Uriel):** Based on this context, the Rebbe explains that there are two fundamental ways the angelic fire (Uriel/the lion) operates in consuming the offerings: 1. **Mode 1: Inherent Nature (Gevurah Dominant):** When Uriel acts based on his own inherent nature and function within the spiritual system, the primary characteristic expressed is *Gevurah*. This corresponds to the first description: "**strong lion** crouching on its **prey**." This represents the standard process, the baseline interaction. 2. **Mode 2: Divine Command & Gift (Chesed Dominant):** When G-d explicitly *commands* Uriel to receive the offering ("Go and receive the *doron*"), giving him a special empowerment from Above, this changes the dynamic. This command is triggered when the offering is specifically perceived not just as fulfilling an obligation, but as a heartfelt *gift* (*doron*) from the Jewish people. In this mode, the inherent *Gevurot* (severities/strengths) are transformed into *Chasadim* (kindnesses). This corresponds to the second description: "**great lion** crouching on the **offering**," where *Chesed* is revealed. * **Connecting to Shemini L'Miluim:** The Rebbe emphasizes the Zohar's linking of this second mode specifically to the fire on the *Shemini L'Miluim* (Eighth Day of Inauguration). This suggests that the shift from the *Gevurah*-dominant state ("strong lion") to the *Chesed*-dominant state ("great lion") mirrors the unique spiritual quality and transition that occurred between the first seven days of the Mishkan's inauguration (*Shiv'as Yemei HaMiluim*) and the climactic Eighth Day (*Shemini*). **Elaborating on the Difference Between the Seven Days and the Eighth Day** * **Background on Miluim and Shemini:** The Rebbe draws on previous discussions about the inauguration of the Mishkan. For seven days (*Shiv'as Yemei HaMiluim*), Moses assembled and disassembled the Mishkan, and offerings were brought. Yet, the Sages state (Sifri on Vayikra 9:23) that the *Shechinah* (Divine Presence) did not fully rest upon it until the eighth day (*Shemini*). * **The Puzzle:** Why didn't the offerings during the first seven days, which are also described as a "pleasant aroma to G-d" (*reiach nichoach la'Hashem*), cause the *Shechinah* to dwell in the Mishkan? * **Two Levels of Divine Presence:** The Rebbe explains (citing Chasidic teachings) that there are different levels or degrees of the revelation of the *Shechinah*. Broadly, these can be categorized into two types: 1. **Level 1: Responsive Revelation (Within the System):** This is a level of Divine Presence that comes as a *response* to human effort and service (*avodah*). The intensity and nature of this revelation correspond to the quality and quantity of the human input. It operates *within* the natural, hierarchical order of creation (*Seder Hishtalshelus*). In Chasidic terms, this is an "awakening from Above" (*Itaruta d'le'ila*) that is *drawn down by and measured according to* the "awakening from below" (*Itaruta d'letata*). 2. **Level 2: Transcendent Revelation (Above the System):** This is a higher level of Divine Presence that originates from a source *transcending* the created order (*L'maalah me'Hishtalshelus*). It is not merely a reaction to human deeds but an initiative from Above, qualitatively higher than what human effort alone could achieve. This is an "awakening from Above" (*Itaruta d'le'ila*) stemming from G-d's own initiative. * **Applying to Miluim vs. Shemini:** * **The Seven Days (*Miluim*):** The service during these days represented the human effort, the preparation "from below," creating the vessel for the Divine Presence. This work drew down a corresponding level of *Shechinah* that was *within* the framework of the created order (*Hishtalshelus*). The seven days correspond to the seven days of creation, representing the natural order. * **The Eighth Day (*Shemini*):** On this day, a *new*, higher level of *Shechinah* was revealed directly from Above – "the glory of G-d appeared... and a fire came forth from before G-d..." This was a revelation from the level of "Eight" (*Shemini*), which in Kabbalah signifies transcendence, going *beyond* the natural cycle of seven and the ordered *Hishtalshelus*. **The Need for Human Action Even for Transcendent Revelation** * **Avoiding "Bread of Shame":** Although the revelation on *Shemini* was fundamentally "from Above" and transcended human effort, G-d established a system where even these higher revelations require some form of human action as a prerequisite or vessel. Why? To avoid the spiritual concept of *Nahama d'Kisufa* – "bread of shame." This refers to the discomfort one feels when receiving a completely unearned gift. Human effort, even if not the *cause* of the higher light, makes us fitting recipients and allows us to integrate the blessing properly. * **Shemini Required Action:** We see this on the Eighth Day itself. Before the transcendent fire descended, G-d commanded Aaron to perform specific services and bring specific offerings, stating that *through* this, "the glory of G-d will appear to you" (Vayikra 9:6) and the *Shechinah* will rest among them. * **Different *Kind* of Action:** However, since the goal is to draw down a light that *transcends* the normal order, the *nature* or *quality* of the human action required must also be different from the actions that draw down light from *within* the order. **The Unique Quality of the Shemini Offerings: Atonement vs. Gift** * **The Question of Repeated Atonement:** The Rebbe highlights a detail: During the seven days of *Miluim*, Aaron brought offerings, including a bull, explicitly "to atone for the incident of the [Golden] Calf" (Rashi on Vayikra 8:2, citing Toras Kohanim). Yet, on the Eighth Day, he was *again* commanded to bring a calf for a sin-offering, specifically "to inform [everyone] that the Holy One, Blessed be He, has granted him atonement through this calf for the incident of the Golden Calf that he made" (Rashi on Vayikra 9:2, citing Toras Kohanim). Why the need for *another* offering seemingly for the same purpose, just "to inform" about the atonement? * **Two Types of Purpose:** The Rebbe suggests the difference lies in the *primary intention* or *focus* of the atonement: 1. ***Miluim* Offerings (Focus on the Person):** The offerings during the seven days, which drew down the light *within* the system (*Hishtalshelus*), were primarily focused on *Kapparas Nafsho* – the atonement of the *person's* soul. The goal was self-perfection, rectifying the individual so they could be a fitting vessel within the created order. 2. ***Shemini* Offerings (Focus on G-d's Pleasure):** The offerings on the Eighth Day, intended to draw down the *transcendent* light from Above, had a different primary focus. Their essence was to be a *Doron* – a gift – whose main purpose (quoting the Alter Rebbe, founder of Chabad Chasidus) was not just personal atonement but "to atone *before G-d* so that there should be *nachas ruach* (pleasantness/satisfaction) for one's Creator." The focus shifts from fixing oneself to bringing pleasure *to G-d*. (The Rebbe quotes a Talmudic saying: "If it didn't give him personal satisfaction, he wouldn't give him the gift," implying that a gift's purpose is to please the giver/receiver). * **Explaining "To Inform":** This understanding explains the peculiar phrase "to inform (*l'hodia*) that G-d atones for him." Unlike the *Miluim* where the focus was simply "to atone," the *Shemini* offering is about eliciting G-d's favor and delight (*chavivus*). When G-d is pleased and accepts the "gift," He *makes it known*, He *reveals* His favorable disposition ("that He atones for him"). The atonement here is a sign of G-d's positive acceptance and revealed love. **Conclusion: Tying it All Back to the Zohar's Lion** Now the Rebbe brings all these points together to fully answer the initial question about the Zohar's two descriptions of the lion-fire: 1. **"Arya Takifa Ravia al Tarfei" (Strong Lion on its Prey):** This description, emphasizing *Gevurah* (strength, consumption), represents the fire/angel Uriel acting in response to the *standard* offerings. These offerings primarily function within the created order (*Hishtalshelus*), drawing down a corresponding, limited Divine light. In this mode, the inherent *Gevurah* (limitation, structure, strength) of the system is the dominant revealed aspect. This parallels the level of Divine service and revelation during the *Shiv'as Yemei HaMiluim*. 2. **"Arya Rabraba Ravia al Karbana" (Great Lion on the Offering):** This description, emphasizing *Chesed* (greatness, drawing near), represents the fire/angel Uriel acting under a special Divine command ("G-d told Uriel..."). This command is prompted when the offering is imbued with the quality of a *Doron* – a gift primarily intended to generate "pleasantness before G-d" (*Nachas Ruach l'Kono*). This type of service taps into a *transcendent* level, eliciting a response from *L'maalah me'Hishtalshelus* (Above the ordered system). In this higher mode, the underlying *Gevurot* are transformed and overwhelmed by revealed *Chasadim* (Kindness, Greatness). The *Chesed* aspect becomes dominant. This parallels the unique, higher revelation experienced on *Shemini L'Miluim*, triggered by offerings presented with this special "gift" intention. **In essence, the Zohar separates the two descriptions not because the lion is sometimes *Chesed* and sometimes *Gevurah*, but to teach us about two distinct *levels* of Divine interaction:** one operating within the predictable structure of creation (where *Gevurah*/limitation is more apparent), and a higher, transcendent level (where *Chesed*/greatness shines through), which can be accessed when our service takes on the quality of a pure gift aimed at pleasing G-d.