Harshness and Honey

In this parasha, we are told:

Do not make any flour-offering that you bring to G‑d chametz [leavened substance], for you must not offer any leavening or honey in fire to G‑d. (Lev. 2:11)

The reason we must not offer these two [i.e. chametz and honey] is that they are identified with all the states of severe judgment of the immature and mature stages of development [of the partzufim, respectively].

In its discussion of the laws of animal sacrifices, the Torah uses exclusively the name Havayah, which indicates G‑d's mercy, and never the name Elokim, which indicates G‑d's judgment. Thus, it is clear that the institution of animal sacrifice must be seen as an expression of G‑d's mercy, and not as some primitive way of placating a vengeful G‑d, G‑d forbid.1

Therefore, whatever is associated with severe judgment must not be burned on the altar, in order not to arouse these divine attributes. As we will see, chametz is associated with immature judgment, while honey is associated with mature judgment.

Chametz manifests the three mentalities of the immature state of the name Elokim.

The name Elokim, as we said, is associated with G‑d's attribute of judgment.

[This may be seen by the fact that] (1) the numerical value of the letter shin [300] is the same as that of the name Elokim when spelled out with the letter yud, and that (2) the numerical value of the letter reish [200] is the same as that of the name Elokim in its progressive iteration, and that (3) the numerical value of the letter alef [=1] is the inclusive representation of the third name Elokim.

The word for "leaven" - any agent that makes flour into chametz - in Hebrew is "seor", which is spelled shin-alef-reish.

When the name Elokim is spelled out (spelling out the letter hei with a yud), the numerical value generated is 300:

The progressive iteration of the name Elokim yields a numerical value of 200, as follows:

It is explained elsewhere in the Ari's writings (Shaar HaKavanot, Pesach 4, 81c) that the name Elokim spelled out with the letter yud is associated with chochma of Imma, the progressive iteration of the name Elokim is associated with bina of Imma, and the name Elokim spelled out with the letter alef (i.e. in which the letter hei is spelled hei-alef) is associated with daat of Imma. This explains how the letter alef of "seor" indicates the "third name Elokim", i.e. the name Elokim spelled with this letter.

Honey, in contrast, manifests the states of severe judgment of the mature stages.

The numerical value of the word for "honey" (in Hebrew, "dvash") is 306:

"Dvash" is spelled: dalet-beit-shin = 4 + 2 + 300 = 306.

There are 320 states of [mature] severe judgment. [This number is 306 - the numerical value of the word for "honey" -] plus 14, as we have explained in our explanation of the shofar of Rosh Hashanah. [The numerical value of the first two letters of the word shofar,] shin-vav [306], is the same as that of the word for "honey" ["dvash"]. To this is added 14 for the [14] joints of the hand that grasp the shofar.

The numerical value of the Hebrew word for "hand" ("yad", spelled yud-dalet) is 14, and the hand possesses 14 joints (3 in the 4 fingers and 2 in the thumb).

Together they add up to 320. As for the [other letters of the word "shofar",] pei-reish, they manifest other states of severe judgment, as is known.

For the allusions in the word "shofar", see our translation of the passage that discusses this.

Since chametz and honey both manifest severe judgment, it is forbidden to burn them [on the altar].

The numerical value of the Hebrew word for "honey" ("devash", =306) is the same as that as the word for "in fire" ("isheh", alef-shin-hei: 1 + 300 + 5 = 306) in this verse. The latter word can also be seen to allude to the three manifestations of the name Elokim we saw above. The alef refers to the name Elokim spelled out with the letter alef; the shin refers to the name Elokim spelled out with the letter yud; and the hei (= 5) refers to the five letters of the name Elokim not spelled out at all, but merely iterated progressively. Thus, honey also alludes (in a more indirect way) to these same names.

Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaMitzvot and Taamei HaMitzvot; subsequently published in "Apples From the Orchard."

Reprinted with permission from Chabad of California. Copyright 2004 by Chabad of California, Inc. All rights reserved, including the right to reproduce this work or portions thereof, in any form, without permission, in writing, from Chabad of California, Inc.