PARSHA AIDES נעוץ סופן בתחילתן ותחילתן בסופן A depth of beginning, connected to a depth of end
This principal applies to each book of Torah and also within each Parsha Both the beginning & the conclusion of Sefer VaYikra (same with Parshas Bechukosai) emphasize the avodah of ( אתערותא דלעילאinspiration from above) preceded by ( אתערותא דלתתאinspiration from below)
Last Two Mitzvos in Sefer VaYikra & in Parshas Bechukosai Beginning of Sefer Vayikra Beginning of Bechukosai
Effects of Each Level
Levels Within a Person
Inspiration from Above אתעדל"ע
Inspiration from Below
Bechor בכור
Maaser מעשר
Holy on its own
קדוש מעצמו
אתעדל"ת
A Person Makes Holy האדם מקדשו
אדם כי יקריב
תקריבו את קרבנכם
()אדם העליון
()אדם תחתון
בחקתי תלכו
מצותי תשמרו
( חקיקה- )שרש הנשמה
()עבודת האדם בגשמיות
קיימה אף בזמן הגלות
יש שינוים בין הזמן הבית לזמן הגלות
Same Effects
Different Effects
חכמה שבנפש
עשר כחות הנפש
()מסירת נפש
()מחשבה דבור ומעשה
All follows the conclusion (the final Mitzvah – מעשרinspiration from below) Only through a person’s own avodah does one touch the Essence and is able to draw it down to below לקוטי שיחות חלק יז The Big Bang did not occur at a single point in space as an "explosion." It is better thought of as the simultaneous appearance of space everywhere in the universe. That region of space that is within our present horizon was indeed no bigger than a point in the past. Nevertheless, if all of space both inside and outside our horizon is infinite now, it was born infinite. If it is closed and finite, then it was born with zero volume and grew from that. In neither case is there a "center of expansion" - a point from which the universe is expanding away from. In the ball analogy, the radius of the ball grows as the universe expands, but all points on the surface of the ball (the universe) recede from each other in an identical fashion. The interior of the ball should not be regarded as part of the universe in this analogy. (NASA, WMAP website)
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