5. Come and see: It is written here, "After the death" and later, "Speak to Aaron your brother...Thus shall Aaron come." (Vayikra 16:2-3). WHAT CONNECTION IS THERE BETWEEN "AFTER THE DEATH OF" TO THE VERSE, "THUS (LIT. 'WITH THIS') SHALL AARON COME?" HE ANSWERS: FROM THE DEATH OF THE SONS OF AARON commences the warning to each of the priests that they must be mindful of Zot (Eng. 'this' fem.), which is the fear of Hashem, WHICH IS MALCHUT. FOR THE DEATHS OF THE SONS OF AARON WERE AS A RESULT OF THEIR NEGLIGENCE IN RELATION TO MALCHUT.
10. We have learned that it is written, "These are the names of the sons of Aaron, the priests" (Bemidbar 3:3) and also, "Nadab the firstborn, and Abihu, Elazar and Itamar" (Ibid. 2). HE QUESTIONS: It should read: 'And Elazar and Itamar' JUST LIKE IT SAYS "AND ABIHU," so why write "Elazar and Itamar?" WHY DELETE THE CONNECTING 'AND' (VAV) FROM ELAZAR? HE ANSWERS: Abihu was equal to his two brothers. The VERSE EQUATES ABIHU TO ELAZAR AND ITAMAR, and Nadab is equal to all the others.
20. Rabbi Aba said that it is written, "And Nadab and Abihu died before Hashem, when they offered a foreign fire before Hashem in the wilderness of Sinai, and they had no children: and Elazar and Itamar ministered in the priest's office" (Bemidbar 3:4). HE QUESTIONS: What connection does one have with the other in saying, "And they had no children: and Elazar and Itamar ministered in the priest's office?" DID THE LATTER INHERIT THE PRIESTHOOD FROM NADAB AND ABIHU BECAUSE THEY WERE CHILDLESS? HE ANSWERS: This is what I have said THAT they died because they had no children AND WERE CONSIDERED AS IF DEAD. This is definite, but not like other people even though they did not marry, for they died only a physical death and not a spiritual one.
22. Due to this, it is written, "Pinchas, the son of Elazar, the son of Aaron the priest" (Bemidbar 25:7) and also it is written, "And Pinchas son of Elazar, son of Aaron" (Shoftim 20:28) was a priest in those days. It should simply read: 'Pinchas, the son of Elazar the priest;' WHY MENTION "SON OF AARON THE PRIEST?" He wished to tell us that whenever Pinchas is mentioned, IT IS WRITTEN, "son of Aaron the priest." BUT WITH REGARD TO ELAZAR, it is only written, "Elazar the priest" AND NO MENTION OF SON OF AARON, as we find written, "Before Elazar the priest" (Bemidbar 27:21) or "And Elazar the priest said" (Bemidbar 31:21). THIS IS DUE TO THE FACT THAT NADAB AND ABIHU, SONS OF AARON, WERE REINCARNATED IN PINCHAS; THEREFORE, THE VERSE MENTIONS 'SON OF AARON' REGARDING HIM. Consequently, their deaths were physical but spiritually they did not die, AS THEY WERE REINCARNATED IN PINCHAS.
26. HE QUESTIONS: What is apparent here, MEANING WHAT IS THE CONNECTION BETWEEN A FOREIGN FIRE TO A FOREIGN WOMAN? HE ANSWERS: At the beginning, they brought near TO THE HOLINESS something that was far removed FROM HOLINESS AND DEFILED THE HOLINESS, as it is written, "When they offered a foreign fire." Here too, Zimri COMMITTED THE VERY SAME SIN in that he brought near THAT which was far FROM HOLINESS (NAMELY, THE FOREIGN WOMAN TO THE HOLINESS) BECAUSE he brought near the name of the King, THE SIGN OF THE HOLY COVENANT, to the distant one - NAMELY, THE FOREIGN WOMAN. Immediately, "When Pinchas, the son of Elazar, the son of Aaron the priest, saw it, he rose up from among the congregation" (Bemidbar 25:7). At this point, he corrected the earlier crookedness. Then the Yud was added to his name to enjoin the letters together, THE SECRET OF YESOD THAT CONNECTS ZEIR ANPIN WITH MALCHUT. Thus, he was promised peace, WHICH IS YESOD REFERRED TO AS PEACE, as it is written, "Wherefore say, Behold, I give to him My covenant of peace" (Ibid. 12), My very covenant, NAMELY YESOD.
37. Come and see: When this "all," WHICH IS YESOD, KNOWN AS "KOL (LIT. 'ALL')," perfumes "due season," WHICH IS MALCHUT, which joins with him, all the world rejoices in blessings and peace is found among the upper and lower beings. However, when the wicked cause, that blessings of these streams are not present - NAMELY, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and this season receives nourishment from another side, NAMELY JUDGMENT, then Judgments are awakened in the world and there is no peace. When people want to be blessed, they can do so only through the priest, who could arouse his Sfirah, WHICH IS CHESED. Thus, the Matron, WHO IS MALCHUT, is blessed and the blessings will prevail throughout the worlds.
44. He replies that it is written, "That he come not at all times into the holy place." Another verse reads, "Thus (Heb. with zot) shall Aaron come into the holy place." HE QUESTIONS: If the verse stated "that he will not come at all times," why doesn't it write at what time he may come? IT SHOULD READ THAT ON THE TENTH OF THE MONTH, HE SHALL COME INTO THE HOLY PLACE, BUT INSTEAD IT SAYS, "THUS SHALL AARON COME INTO THE HOLY PLACE," YET GIVES NO EXPLICIT TIME. He said to him: Elazar, we learned that it is the same word and same time, FOR TIME AND ZOT ARE THE SAME WORD, NAMELY BOTH ARE NAMES OF MALCHUT, which the priests knew. But in relation to his sons sinning, the Holy One, blessed be He, wanted to admonish here, NAMELY, THAT HE SHOULD NOT DAMAGE THIS TIME WHICH IS MALCHUT AS HIS SONS DID. We have already learned this. He replied: I also thought so, but I wanted TO HEAR THIS FROM YOU in order to reconcile this matter.
53. Rabbi Aba said: What does THE VERSE wish to say with the statement, "I appear in the cloud upon the ark cover," WHICH MEANS THE PRIEST SEES THE SHECHINAH? ALSO, in the verse, "Thus (with zot) shall Aaron come," WHICH IS THE SHECHINAH REFERRED TO AS ZOT. Behold, the priest did not see the Shechinah when he entered THE HOLY OF HOLIES. HE ANSWERS: The cloud, WHICH IS THE SHECHINAH, would come down. In coming down, it reached the covering of the ark, the wings of the Cherubs would stir and the Cherubs would strike with their wings and sing a song. FROM THIS, THE PRIEST WOULD REALIZE THAT THE SHECHINAH WAS NOW APPEARING. THIS IS WHAT IS MEANT BY, "I APPEAR IN THE CLOUD UPON THE ARK COVER."
55. When the priest heard their voices in the Temple, he placed the incense in its right place and meditated on something, in order that the blessing should flow to all. The wings of the Cherubs were moving up and down, singing and covering the ark. Then they would raise them. This is the meaning of "overspreading." "Overspreading" is exact. Where do we derive that their voices were heard? NAMELY from the verse, "I heard the noise of their wings" (Yechezkel 1:24).
84. Because of this, the priest needs to meditate upon sublime matters, to unify the Holy Name from that place that requires unity, MEANING TO DRAW IN THE ILLUMINATION OF CHOCHMAH ONLY TO MALCHUT. Therefore, we learned that it is written, "Thus (with zot) shall Aaron come into the holy place" (Vayikra 16:3). Through zot, DENOTING MALCHUT, he needs to bring holiness near its place AND TO EXPEL THE OTHER SIDE, WHICH DESIRES TO DRAW FROM HER THE ILLUMINATION OF CHOCHMAH FROM ABOVE DOWNWARD. From this place, FROM MALCHUT, man needs to fear the Holy One, blessed be He, MEANING THAT WITH THE ILLUMINATION OF CHOCHMAH THAT IS REVEALED AT MALCHUT HARSH JUDGMENTS THAT PUNISH THE WICKED AND MOVE THE OTHER SIDE FAR AWAY ARE ALSO REVEALED. AS A RESULT, ONE FEARS HER. About this, it is written, "O that they were wise, that they understood this (Heb. zot)" (Devarim 32:29). Immediately, "they would consider their latter end" (Ibid.). This means that if people would look at the penalty AND SEE how ZOT, NAMELY MALCHUT, is united together with her hosts, MEANING SHE GIVES LIGHT TO THEM ONLY FROM THE ASPECT OF BELOW UPWARDS, and how all these members of the hosts, who are attached to her to serve her were appointed before her to punish and repay the wicked, WHO WISH TO DRAW DOWN HER LIGHT FROM ABOVE DOWNWARDS, immediately "they will understand their latter end" and pay attention to their deeds and not sin before the Holy King.
120. We have learned that at that time it is written that Aaron "shall take the two goats..." (Vayikra 16:7), these TWO GOATS are stirred up that very day above. They wish TO JOIN TOGETHER, AS MENTIONED, to rule and to set out into the world. When the priest offers the two goats down below in the Temple, they are offered above, and when the lots are spread in every direction, the priest casts lots down below. Then the priest, WHO IS CHESED, casts the lots on high. Just as one remains with the Holy One, blessed be He, REFERRING TO THE ONE GOAT ALLOTTED TO HASHEM, below, and one, NAMELY THE GOAT OF AZAZEL, is brought out to the desert, so it is on high. One remains with the Holy One, blessed be He, IN THE CENTRAL COLUMN, and one goes out and wanders in the world into the desert on high, MEANING THE JUDGMENTS THAT BECOME REVEALED WITH THE EMERGENCE OF CHOCHMAH, WHICH ARE CONSIDERED OF THE ASPECT OF DESERT AND FOREBODING WILDERNESS. The one joins with another, MEANING THEY SHED LIGHT ONE UPON THE OTHER.
122. "And confess over him all the iniquities" (Ibid.) is similar to "that he shall confess that he has sinned in that thing (lit. 'over her')" (Vayikra 5:5). We established that "over her" means that the person becomes cleansed and that sin rests on her, ON THE SHEEP. So also here "and confess over him," implies that after the priest makes a confession on behalf of Yisrael over him, ALL THE SINS will rest "over him."
124. We have learned about "and shall send him away by the hand of an appointed man into the wilderness" (Vayikra 16:21). What is meant by appointed? HE ANSWERS: The secret of the matter is as follows. Whatever needs to be done, THE DOER needs to be ready to do it. There are people through whom the blessing comes true more than through others. THE REASON IS DUE TO HIS PREPARATION FOR THE MATTER. Come and see what is written about the priest. "He that has a good eye shall be blessed" (Mishlei 22:9). Do not read 'shall be blessed,' but rather 'He shall bless.' As a result of his good eye, he is ready so that the blessing will thus prevail through him.
126. Come and see what is written, "But he set his face toward the wilderness" (Ibid. 1) for the purpose of arousing the force that rules there, NAMELY THE OTHER SIDE, so it should come slandering and denouncing Yisrael. It is written of the priests, "He that has a good eye shall be blessed," as he is ready for this and the blessing prevails where he aims his eyes. As a result, we have learned that a person should turn away even from one hundred ways and avoid meeting someone who has an evil eye.
127. Also here, "And shall send him away by the hand of an appointed man," MEANING THAT he is ready for this and marked for it. The priest recognized him, because one eye was slightly larger than the other, the skin above the eye, NAMELY THE EYELIDS, was covered by large hairs and the eye was blue-colored and looked squintingly. This is the person appointed for this matter, TO SEND THE GOAT TO AZAZEL, and he is fitting for this. Therefore, it is written, "By the hand of an appointed man."
132. Rabbi Shimon said, "And Jacob said to Rivkah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man" (Beresheet 27:11). What is this statement hinting at? Surely, Esau was a hairy (Heb. sa'ir) man, of him that is called goat (Heb. seir), WHICH IS THE OTHER SIDE, as it comes from the same aspect. "And I am a smooth (Heb. chalak) man," MEANING a man WHO WAS GIVEN (HEB. NECHELAK) from what He allotted (Heb. chalak) to the ministers of the other nations, as it is written, "Which Hashem your Elohim has allotted to all the nations" (Devarim 4:19) and, "For Hashem's portion (Hbe. chelek) is His people" (Devarim 32:9). Furthermore, "a smooth man" MEANS the two goats WERE PARTED and there remained one PORTION, which the priest divided (Heb. chilek). One went to the portion OF JACOB and one for the Holy One, blessed be He. Why? In order that THE GOAT carry upon its shoulders all Jacob's sins, as it is written, "And the goat shall bear upon it all their iniquities (Heb. avonotam)" (Vaykira 16:22). THESE COMPRISE THE LETTERS, Avonot (Eng. 'sins') tam (lit. 'a perfect man'), REFERRING TO THE SINS OF JACOB KNOWN AS THE PERFECT MAN.
133. We have learned that numerous doors opened before Yisrael on this day to receive their prayers. How fortunate is the lot of Yisrael that the Holy One, blessed be He, wishes to give them merit and to purify them. This is what the verse says, "For on that day will He forgive you..." On this day, the priest is bedecked with numerous crowns. On this day, the service of the priest is full of glory and far greater than on any other service. Everyone was given a share of these sacrifices to the Holy One, blessed be He. On this day Chesed is crowned in the world by the priest, who offers sacrifices for the sins of the people. First, HE OFFERED for his own sins and afterward for the sins of the people. He offered burnt offerings for himself and the nation. We have already established these matters.
134. Ra'aya Meheimna (the Faithful Shepherd). It is commanded that the High Priest should perform the service of that day as need be, and should dispatch the goat to Azazel. The secret is as you said, in order THAT THE OTHER SIDE be separated from the Holy Nation and not make demands for their sins before the King. He should not accuse them, as he has neither strength nor authority but when anger is intensified above. With this gift OF THE GOAT TO AZAZEL, he is then converted to be their guardian. As a result he is banished from before the King. We established that this is so, because he represents the end of all flesh.
176. Rabbi Yehuda said that it is written, "And he shall go out to the altar that is before Hashem, and make atonement for it" (Vayikra 16:18). "To the altar" is WRITTEN without further qualification, HINTING AT THE CELESTIAL ALTAR, NAMELY THE SECRET OF YESOD OF MALCHUT. As it is done below, so it is done above. All is intertwined one with one THROUGH THE ALTAR THAT IS YESOD OF MALCHUT. We have learned that just as on this day the priest procures forgiveness here below, IN THE TEMPLE, so it is above. When the priest here performs his service, so does the celestial priest, REPRESENTING CHESED OF ZEIR ANPIN THAT POURS ABUNDANCE TO MALCHUT. There is no SERVICE above, WHICH IS THE SECRET OF CHESED POURING TO MALCHUT, until there is SERVICE OF THE PRIEST below, since the holiness of the supernal King starts to rise from below. All worlds are in one unity before the Holy One, blessed be He.
180. We have learned that it is written, "And he shall make atonement for the holy place, because of the uncleanness of the children of Yisrael" (Ibid. 16). HE QUESTIONS: What is meant by "and he shall make atonement for the holy place?" However, Rabbi Elazar said: Behold, we learned that the wicked cause a defect above and awaken Judgments. They cause the sanctuary to become unclean and the mighty snake begins to reveal itself. At that point, Judgments are awakened in the world. On this day, the priest needs to bring purification to all and to crown His holy Sfirah, NAMELY CHESED OF ZEIR ANPIN, which is the head of the King, AS CHESED IS HIS FIRST SFIRAH, in order that the King come to dwell with the Queen, NAMELY MALCHUT. As the head of the King travels, all move along, MEANING ALL HIS SFIROT, to join with the Queen and instill joy and blessings in the world.
181. It is apparent that perfection above and below depend on the priest. If his Sfirah is awakened, all are awakened and perfection is present. Therefore, it is written, "And he shall make atonement for the holy place." At first, "he shall make atonement for the holy place," MEANING to increase peace in the world and multiply joy in the world. When there is the joy of the joining of the King and Queen, all courtiers of the palace and all that serve show joy. All sins done before the King are atoned for, as it is written, "That you may be clean from all your sins before Hashem" (Ibid. 30). For this reason, it is written, "And there shall be no man in the Tent of Meeting when he goes in to make atonement in the holy place, until he comes out" (Ibid. 17). This is at the time when he enters to join them. At that hour, when the King and Queen are joined, he will "have made atonement for himself, and for his household" (Ibid.).
188. Rabbi Yitzchak said: When the Holy King remembers Yisrael for His Name's sake and returns the Queen to her position, it is written, "And there shall be no man in the Tent of Meeting when he goes in to make atonement in the holy place" (Vayikra 16:17). At the time the priest enters to unify the Holy Name and makes atonement in the holy place to join the King with the Queen, it is then written, "And there shall be no man in the Tent of Meeting..."
189. We have learned that Rabbi Yehuda said: The priest awakens peace in the world above and below. We have learned that he enters the first level OF MALCHUT and washes his body. He departs this level to the next, OF ZEIR ANPIN, washes his body and extends peace to this one and that one, ZEIR ANPIN AND MALCHUT. He sanctifies his hands and they are blessed together. In everything, he needs to show action BELOW IN ORDER TO TRIGGER ITS COUNTERPART ABOVE. He needs to show that the garments he wears should be in line with his actions and he should aim to organize everything as needed. Then the upper and lower beings will be blessed.
194. The voice, NAMELY ZEIR ANPIN, THE CENTRAL COLUMN, joins with the priest, MEANING THE PRIEST BECOMES A CHARIOT TO ZEIR ANPIN. He says to them, "That you may be clean" (Vayikra 16:30). BEING A CHARIOT TO THE CENTRAL COLUMN, HE CAN BRING ON THEM THE ILLUMINATION OF CHOCHMAH THAT BRINGS FORGIVENESS OF SINS AND CLEANSING. Neither the people nor any other priest say, "That you may be clean," except the High Priest when the voice is attached to him, MEANING ZEIR ANPIN. THEN HE IS CAPABLE OF BRINGING ATONEMENT ON THEM AND HE PROCLAIMS "THAT YOU MAY BE CLEAN."
197. All these books are open before Him and are recorded before Him all these sins. He credits them and cleanses them from all sins. This is the essence of the verse, "From all your sins before Hashem, that you may be clean." "Before Hashem" literally; THIS REFERS TO THE ILLUMINATION OF THE FACE OF HASHEM, THE SECRET OF THE ILLUMINATION OF CHOCHMAH WHICH FORGIVES ALL SIN. Those that recite this verse only to this point are permitted to do so, NAMELY UNTIL "BEFORE HASHEM" but no more, as no one else is permitted to announce "that you may be clean" but the High Priest ALONE, who performs the service and unifies the Holy Name. When he unifies THE HOLY NAME and the blessing is in his mouth, that voice, NAMELY ZEIR ANPIN, comes down, strikes him and causes the word to glow in the mouth of the priest, and he says, "That you may be clean." He performs his service and thus the rest of the supernal beings are blessed.
198. Afterwards, he washes his body and sanctifies his hands to enter into another holy service. Then he aims to enter another most holy, lofty place; NAMELY, THE HOLY OF HOLIES. Three rows surround THE HIGH PRIEST-his colleague priests, Levite and the rest of the people. THEY REPRESENT THE THREE COLUMNS, PRIEST AND LEVITE REPRESENT RIGHT AND LEFT AND YISRAEL REPRESENT THE SECRET OF THE CENTRAL COLUMN. They raise their hands towards him in prayer. A knot OF ROPE of gold hangs from his leg, FROM FEAR PERHAPS HE WOULD DIE IN THE HOLY OF HOLIES, AND THEY WOULD NEED TO PULL HIM OUT WITH THIS ROPE.
200. Since joy prevails above, if the priest merits it here too, BELOW, at that time the goodwill of light is manifested and scented with the fragrance of mountains of the pure supernal balsam, which fragrance spreads throughout that place. It enters the two nostrils of the priest and his heart is satisfied. Then there is silence with no fault to be found. The priest opens his mouth in prayer willingly and with joy, and he utters his prayer.
201. After he completes HIS PRAYER, the Cherubs raise their wings as before and sing. At that point, the priest realizes that goodwill prevails, a time of joy for all. The people know that his prayer was accepted, as the verse reads, "Though your sins be like scarlet, they shall be as white as snow" (Yeshayah 1:18). THE PRIEST steps back and utters his prayer. How fortunate is the share of the priest. As a result of him, there is joy upon joy that day on high and low. Concerning that hour, it is written, "Happy are those people that are in such a case: happy are those people, whose Elohim is Hashem" (Tehilim 144:15).
247. We have studied that when one sins before his Master, Mercy is awakened if he offers his sacrifice on the altar and the priest attains forgiveness for him and prays his prayer for him. The Judgments are mitigated and repentance, NAMELY BINAH, pours out blessings in the springs that emerge and flow. All candles are blessed together, NAMELY THE SFIROT OF MALCHUT, and one is cleansed from his sin.
355. Come and see: SHE, THE RED COW, is actually called Batsheba according to the secret of wisdom, DENOTING MALCHUT NAMED COW FROM HER LEFT ASPECT, AS THE MALE IS CALLED AN OX AND THE FEMALE A COW. SHE IS RED DUE TO GVUROT. That is why everything referring to her is in sevens, FOR IN THE CHAPTER THERE IS MENTION OF cow seven TIMES; ALSO, seven burnings, seven sprinkles, seven washings, seven unclean, seven clean and seven priests with Moses and Aaron included in the count of seven. THEY ARE ALSO CALLED PRIESTS, as it is written IN THE CHAPTER, "And Hashem spoke to Moses and Aaron..." (Bemidbar 19:2). That man that spoke of Batsheba (lit. 'daughter of seven') spoke very well. All this pertains to the secret of wisdom.