Likutay Moharan - Volume 2 - Torah-teaching 80

Likutay Moharan II Torah 80: In the Beginning, Whoever Wanted to Remove the Terumas HaDeshen Removes, and So Forth

It is stated in the second chapter of Tractate Yoma: In the beginning, whoever wanted to remove the terumas haDeshen [elevation of the ashes] removes, and so forth. Meaning, the early generations, who were tzadikim [righteous ones], because of this, whoever wanted to merit the elevation called deshen, as it is written: “You have anointed my head with oil” (Psalms 23:5), removes, and he was the leader of the generation. When they were many, they ran and ascended the ramp, whoever preceded his fellow by four cubits merited. That is, when they were many, they ran, each one saying: I want to lead the generation (see Chagigah 13a). Meaning, whoever knew and attained more in the secrets of the Torah, to him they appointed as leader over the public. This is: Whoever preceded his fellow by four cubits, meaning the four cubits of halachah [law] (Berachos 8a), merited—this one merited the terumas haDeshen, the aspect of “You have anointed with oil,” and so forth. And if they were equal, the appointed one says to them: Extend [your fingers], and what do they extend, one or two, and they do not extend a thumb in the Mikdash [Temple]. Meaning, when two were equal in attaining the Torah, through which they merited elevation, as it is written (Proverbs 8:8): “In Me kings reign,” and each wanted the elevation, then the appointed one, meaning the evil inclination [yetzer hara], incited and says to them: Extend [your fingers], meaning show some hypocrisy [tzevius] before the multitude of people so that they will hold him and accept him as rabbi. The appointed one, meaning the inclination, tempted each one to hypocrisy and made it light for them and said to them: And what do they extend, one or two. Meaning, he said: And what is the transgression in this, that you extend hypocrisy once or twice, and afterward, when you are established before the multitude of people as a tzadik, then you will turn to your righteousness. But these tzadikim do not extend any hypocrisy and do not listen to the advice of the evil inclination [yetzer hara] because of the greatness of their recognition of the greatness of the Creator [Borei], Who fills all the earth with His glory (Isaiah 6:3) and sees and knows everything. They are ashamed before Hashem, blessed be He, to show any hypocrisy. This is: They do not extend a thumb in the Mikdash, meaning their intellect [sechel], as our Sages, of blessed memory, said (Berachos 33a): “Whoever has knowledge is as if the Mikdash was built in his days.”

An incident occurred where they were both equal and ran and ascended the ramp, and one of them pushed his fellow and he fell, and his leg was broken. When the court saw that they came to danger, they instituted that they would remove only by lottery. Meaning, in anger, as our Sages, of blessed memory, said (Makkos 23a): “Chabakuk came and established them on one.” Because of jealousy, since they were both equal in attaining the Torah and his fellow pushed him, through this he denied the fundamental principle (Sanhedrin 102a), as we find in this generation that many people have fallen from their faith because they see that their contemporaries have risen to greatness. Certainly, what pushed him and took greatness for himself is audacity [azus], as our Sages, of blessed memory, said (Sanhedrin 105a): “Audacity is kingship without a crown.” They instituted that they would remove only by appeasement [piyus]. Meaning, in the beginning they wanted elevation for the sake of Heaven, but now that elevation is for self-honor, they instituted that no person should pursue elevation but flee from elevation. They do not remove except by lottery [payis]. Meaning, he should not want any elevation except until all the people come and appease [yepaisu] him to accept rabbinate, then he should accept. But without appeasement [piyus], he should not accept and not pursue elevation. For we do not find in this generation that his intention is for the sake of Heaven, as we find (Horayos 13a) that Rabban Gamliel instituted honor for himself and honor for the Nasi and honor for the Av Beis Din, and afterward when Rabbi Meir and Rabbi Nasan saw, they consulted to nullify the matter. Certainly, their intention was not, Heaven forbid, for self-honor, but for the honor of Hashem, blessed be He.