250507.Achrei Mot par43Acharei Mot: Verse 43Rabbi Elazar was sitting before his father. He said to him that it is written about the congregation of Korah, "And they perished from among the congregation" (Bemidbar 16:33). What is meant by "and they perished?" It is similar to that which is written, "The same person will I destroy from among his people" (Vayikra 23:30). Rabbi Shimon said that the sons of Aaron are different THAN THE CONGREGATION OF KORAH, because 'perish' is not written about them, as it does about the congregation of Korah, where it is written, "And they perished from among the congregation." It is also written, "Behold, we die, we perish, we all perish" (Bemidbar 17:27), which included the 250 people who offered the incense. THEY surely perished; however, THE SONS OF AARON did not perish.Acharei Mot: Verse 44He 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.Acharei Mot: Verse 45He said to him: Elazar, my son, come and see that all sacrifices and burnt offerings bring gratification to the Holy One, blessed be He. But there is no truer gratification BEFORE HIM than the incense, for the incense is the most praiseworthy. This is the reason that it is offered in the innermost chambers, NAMELY THE HOLY OF HOLIES, silently. We have learned that. For this reason people were not punished for other kinds of sacrifices and burnt offerings as for incense, because in the whole of the service of the Holy One, blessed be He, this is the most joined and connected. That is why it is called incense, BECAUSE INCENSE IN ARAMAIC MEANS CONNECTING, so it says, "Ointment and incense rejoice the heart" (Mishlei 27:9).Acharei Mot: Verse 46Rabbi Shimon opened the discussion saying, "Your ointments are fragrant..." (Shir Hashirim 1:3). I have closely studied this verse and this is the explanation: What is meant by "fragrant?" IT MEANS THAT the fragrance of the incense is subtle and finer, more interior than anything else. When this fragrance rises to join with the anointing oil of the fountain streams, WHICH ARE THE SFIROT OF ZEIR ANPIN, they wake one another and connect together. Then these ointments are good for illumination, as the verse says, "Your ointments are fragrant (lit. 'good for fragrance)."Acharei Mot: Verse 47The oil was then poured from level to level among the levels that are called the Holy Name, WHICH IS MALCHUT, and the verse then reads, "For your flowing oil you are renowned: therefore do the virgins love you" (Ibid.). What is meant by "virgins" (Heb. alamot)? It is worlds (Heb. olamot), as we mentioned, actual worlds. INASMUCH AS THE OIL POURS TO MALCHUT CALLED NAME, ALL WORLDS RECEIVE FROM HER. Another explanation for alamot is as it is written, "A song to Alamot" (Tehilim 46:1), MEANING GRADES REPRESENTING ASPECTS OF CHASSADIM THAT IS REFERRED TO AS ALOMOT, DERIVED FROM THE WORD HE'ALEM (LIT. 'HIDDEN'). It all comes to the same thing. THE WORD OLAMOT (LIT. 'WORLDS') ALSO COMES FROM THEIR BEING CONCEALED.

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