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On the verse that opens the chapter "Command Aaron and his sons to say this Torah HaOla", Rashi writes "There is no command except for the language of ziriz - immediately and for generations.
Most of all, the scripture needs to hasten where it lacks a pocket."
The words say Darshani, what is the matter that the Holy Torah commands us here to hasten the fulfillment of the mitzvah? And one must also understand, what is the matter that our holy Rabbis always exhort us to do every mitzvah that a person does quickly. "And do not say to me, , Lest you turn away" (Avot 2:4) Why does the Torah command us so much to be quick, what is the great power of quickness?
To understand things, let's look at the difference between the differences - when making a difference on Shabbat evening, the perfumes are blessed, while on the evening of the Moedim they do not Bless the perfumes. In explaining this, our holy sages say that since on Shabbat night the excess soul leaves the person and returns to heaven, there is reason to fear that the person's soul itself will leave with it. That is why the perfumes are blessed on Shabbat night, in order to restore the soul after the excess soul leaves it
. A person has a special soul, but it does not leave all at once at the end of the holiday, but leaves a mark on it for a long time until it slowly expires and passes out of the person.
The difference between the times or the form of the light that descends upon us from above. On Shabbat, it is 'itarauta dal'ila' - a light that comes regardless of our actions , but as part of the form of the creation of the world.
The good days, on the other hand, always involve actions that we have done ourselves and our dedication, and the surplus soul that comes in them has a special relationship with us.
That's why on Saturdays when Shabbat ends, both its light goes away and the excess soul leaves us.
Whereas on holidays, the impression of the holiday still remains in a person for a long time because, as mentioned, they have a direct relationship to our actions and the actions of our ancestors.
Let's look, for example, at the days of Purim that passed this week at a good and bright time.
On Purim, righteous people like Mordechai and Esther stood, gave their lives and did things above nature - prayers and penance for three days and thus brought down the miracle to the world.
That is why the light of Purim does not leave us and the special soul that descends on this day to those who behave properly remains inside the person for a long time or for the whole life.
This is the special thing that there is in Purim, which is not present in the other holidays, and which is not present at any other time when a kind of conception of a kind of superfluous soul descends within the person that is special for Shabbat and special for every holiday, and the most special of all on the day of Purim.
Rabbi Pinto/Relation
According to this it is possible to clarify and say a great foundation.
It is known that in the temple there were several types of sacrifices in the way of their sacrifice and the way of their work.
There were sacrifices that were drawn by lottery, and every priest who met his destiny would get to offer a sacrifice, or do work in a temple.
There was also a second type of work where they had to make a sacrifice or do a certain work, then all the priests would run and the one who achieved first won the same sacrifice or the same work.
From these two types of work, it follows that the work that came to be a priest by destiny, is like the Saturday when a superfluous soul enters that priest, so he was justified by heaven to offer the sacrifice and he ascended by destiny.
On the other hand, a priest who got to make a sacrifice because he hurried and ran faster than everyone else, in his case the power of the excess soul is considered 'Purim' and stays with him longer.
Because a thing done by quickness and dedication, by risk or ritha dauriita, the power of the soul stays with him longer than anything else.
That is why here the Holy Torah commands us to "Command Aaron and his sons to say".
In every matter of a mitzvah and when there is a lack of pocket one needs to hasten, because when a person rushes and does the mitzvah quickly, he leaves the power of the mitzvah with him for a long time.
That's why Mordechai and Esther asked the Knesset of Israel "as a letter for generations", because they gave their lives for this holiday and time, and thus sanctified it and made this time a special time, and these days will not be forgotten for generations because they were done with dedication.
In this way we learn a great principle: when a person fulfills a mitzvah with devotion and promptness, he shines a light in his soul that remains with him for a long time, like the excess soul of Purim that remains with the person even for many years and does not leave immediately at the end of the holiday.
That's why in this week's parshah the Holy Torah says "Tzo eth Aharon" - a command from the language of speed so that we know that mitzvots that have quickness and a person does them with devotion, they remain with the person throughout time and the length of life.
Every mitzvah that a person has given his soul for remains with him and gives him strength and the ability to withstand difficult situations, strengthens and uplifts the person's soul because he has given his soul for it.
David Berger, in collaboration with Shuba Israel
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