## Tzava'at HaRivash Chapter 143

###### Tzava'at HaRivash 143:1
[Tzava'at HaRivash 143:1](https://torahapp.org/share/book/Tzava%27at%20HaRivash/r/143:1)

**טעם למה אומרים הודו בין קרבנות ובין פסוקי דזמרה** וא"א בתוך פסוקי דזמרה כי ידוע שהקרבנות עשיי' ופסוקי דזמרה יצירה ויוצר אור בריאה והוא סוד אופנים וחיות ושרפים.

**The Way of The Baal Shem Tov. Adapted into English by Rabbi Amiram Markel and Yehudah Shimon Markel, 2020:**
The reason we recite the “*Hodu*” praise, between the recitation of the *Korbanot*-sacrificial offerings and *Psukei d’Zimra*-verses of song, and why we do not recite it as part of the verses of song themselves, is as follows: It is known that the *Korbanot*-sacrificial offerings correspond to the World of Action (*Asiyah*), whereas the *Psukei d’Zimra-*songs of praise correspond to the World of Formation (*Yetzirah*), whereas the blessings of the *Shema* recital that follow, correspond to the World of Creation (*Briyah*). These three correspond to three types of angels, the *Ophanim*, the *Chayot*, and the *Seraphim*.


###### Tzava'at HaRivash 143:2
[Tzava'at HaRivash 143:2](https://torahapp.org/share/book/Tzava%27at%20HaRivash/r/143:2)

וסוד שמותיהם הוא בעשי' הם נקראים אופנים לשון גלגל שהמלאכים אשר שם חושקים וגוללים להתקשר למעלה. וגם הם בסוד נפש לשון יתרון ותוספות שחושקים להוסיף לד' יתרון וחיות.

**The Way of The Baal Shem Tov. Adapted into English by Rabbi Amiram Markel and Yehudah Shimon Markel, 2020:**
The inner meaning of their names are as follows: The angels of the World of Action (*Asiyah*) are called *Ophanim*, which means revolving cycles-*Galgal,* in that they continually revolve in their desire to adhere to their source Above. They correspond to the aspect of the *Nefesh*-soul, which itself is a term of “addition” and “increase.” For, they constantly desire to draw forth additional influence and vitality from Above.


###### Tzava'at HaRivash 143:3
[Tzava'at HaRivash 143:3](https://torahapp.org/share/book/Tzava%27at%20HaRivash/r/143:3)

והמלאכים דיצירה הם יותר עליונים ויבא להם החיות יותר מלמעלה ולכן נקראו חיות:

**The Way of The Baal Shem Tov. Adapted into English by Rabbi Amiram Markel and Yehudah Shimon Markel, 2020:**
The angels of the World of Formation (*Yetzirah*) are more elevated, and their vitality is drawn from a higher source. They are thus called living-*Chayot*.


###### Tzava'at HaRivash 143:4
[Tzava'at HaRivash 143:4](https://torahapp.org/share/book/Tzava%27at%20HaRivash/r/143:4)

[והמלאכים דבריאה הם יותר עליונים ומתלהבים יותר להתקשר לעילא ולכן נקראים שרפים.

**The Way of The Baal Shem Tov. Adapted into English by Rabbi Amiram Markel and Yehudah Shimon Markel, 2020:**
The angels of the World of Creation (*Briyah*) are even more elevated, and they are aflame with an even greater passion to adhere to their source Above. They are therefore called fiery-*Seraphim* angels.


###### Tzava'at HaRivash 143:5
[Tzava'at HaRivash 143:5](https://torahapp.org/share/book/Tzava%27at%20HaRivash/r/143:5)

ואדם הוא עולם קטן כשקם בבוקר ממטתו הוא בלא יראה כלל ובקרבנות הוא מתרבי כדאיתא בזהר והוא בסוד עשיה והוא אופן שהוא חושק להתקשר ולהתגלגל עצמו להשי״ת. ובמה בפסוקי דזמרה שיש בפסוקים אלו התלהבות יותר מקרבנות. אך קודם בואו להתלהבות גדול מתחיל בתחלה בלא התלהבות כל כך ולכן נתקנה הודו תחלה שהוא רק פסוקים מלוקטים, ואינם פסוקי דזמרה ממש בכדי שכשיגיע לפסוקי דזמרה יהא בהתלהבות גדול ואז בא לו חיות יותר, כי ההתלהבות הוא החיות. וביוצר יבא לו עוד יותר התלהבות, ויבוא למדרגת השרפים]:

**The Way of The Baal Shem Tov. Adapted into English by Rabbi Amiram Markel and Yehudah Shimon Markel, 2020:**
Man is a microcosm of the world. When he rises from bed each morning, he awakens without fear of *HaShem* at all. However, through reciting the sacrificial offerings (*Korbanot*) he becomes purified, as the Zohar states.²⁶⁹ The sacrificial offerings (*Korbanot*) correspond to the World of Action (*Asiyah*) and to the revolving *Ophanim* angels. In other words, he desires to connect and roll himself, so to speak, to *HaShem*, blessed is He. How does he do this? Through the subsequent recital of the verses of song-*Psukei d’Zimra*, for these verses contain much more passion than the verses of the sacrificial offerings. However, before he can attain a great level of passion (*Hitlahavut*), he begins without so much passion, and it is for this reason that *Hodu* was established. This is because *Hodu* contains a collection of various verses and is not actually part and parcel of the verses of song-*Psukei d’Zimra*. The reason is so that when he does arrive at the verses of song-*Psukei d’Zimra*, he will already be in a more heightened state of passion and arousal. He will then have increased vitality, for passion corresponds to the *Chayot*, the living angels. When he subsequently arrives at the blessings of the *Shema*, he will come to have an even greater level of arousal of passion and will come to the level of the fiery-*Seraphim* angels.

footnotes:
²⁶⁹ Zohar Vol. 3, 120b