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61) Nadab and Abihu were drunken by wine, and “wine makes man’s heart glad.” If the priest needs to rejoice and have an exceptionally bright face, why is he forbidden to have wine? After all, this is where joy lies, and the brightness of the face is within it.
62) The beginning of wine is gladness and its end is sadness. And the priest should be glad forever. Moreover, the wine comes from the side of the Levis, the left, since the Torah and the wine of Torah are from the side of Gevura, while the side of the priests is clear and bright water, which is Hesed.
63) The left is included with the right, and the right with the left. Hence, wine, which is from the left, begins with joy, since it consists of water, which is from the right, and then returns to its place, the left, and he is sad, angry, and judgmental, as is the way of the left.
64) Wine, oil, and water come from one place. The priests take the water and oil from the right and inherit them. Oil, Hochma, more than anything, is joy in the beginning and in the end, unlike wine, which ends in sadness, as it is written, “like the precious oil upon the head, coming down upon the beard; even Aaron’s beard.” And wine, which is to the left, is what the Levis inherit, to raise the voice and to sing, and not to keep silent, since wine is never silent and oil is always in a whisper.
65) What is the difference between oil and wine? Oil is in secret and always in a whisper. It comes from the thought, Hochma, like an undisclosed thought. Hence, oil is from the right.
Wine is to raise the voice; it is never silent. This is because the drunk cannot keep silent. It comes from the side of Ima, from the left of Bina, and it is inherited by the Levis, which are to the left, and are ready to sing and to raise the voice. They are in judgment. Hence, it is written, “and according to their word shall every controversy and every stroke be.” And although this is said about the priests, it is written there, “the priests the sons of Levi,” which indicates that they are Levis. Thus, “according to their word shall every controversy and every stroke be.”
66) For this reason, when a priest begins to work at the Temple, he is forbidden to drink wine, since his actions are secretive. He comes secretly and makes unifications and mates whom he mates, ZON, and extends blessings to all the worlds. And it is all in secret, for all his deeds are hidden. This is why he is forbidden to drink wine, which reveals secrets, because when wine enters, a secret exits, and in all his deeds, he is about to raise his voice.
Oil extends from Hochma, right, and AVI are always in covered Hassadim. And the oil is in concealment and in secret, for it does not appear in illumination of Hochma. And from there the priests extend.
The wine is from the left of Bina that returned to being Hochma, illumination of Hochma, which reveals the Hassadim and sounds them. Hence, the wine reveals a secret. It raises the voice because voice is Hassadim and the wine reveals the Hassadim, for the outward appearance is tantamount to raising one’s voice. Hence, the priest, whose every action is in secret and in hiding, since he extends from Hochma and Hesed, is entirely right and covered Hassadim. This is why he is forbidden to drink wine, for he must be like his root above.
68) “And your mouth is like the good wine! It goes straight to my beloved.” “And your mouth is like the good wine” is the wine of Torah. It is good because the wine of the Sitra Achra is not good, and the wine of Torah is good for all—good for this world and good for the next world. It is a wine that is more acceptable to the Creator than any other. And because of that, one who satiates himself with the wine of Torah will awaken to the next world and will be rewarded with the revival of the dead when the Creator raises the righteous.
69) Had it been written, “And your mouth is from the good wine,” we would have said that it means from the wine of Torah. But it writes, “like the good wine,” and not, “from wine.”
70) One who engages in Torah and adheres to it, that word of Torah is sounded from him, and he does not whisper it but raises his voice. This is so because the voice should be raised in the Torah, for it is written, “She calls at the head of the noisy streets,” to raise the song of Torah and not in a whisper. That person is like good wine that does not keep silent. He is destined to raise a voice when he leaves this world. “It goes straight to my beloved,” since he will not stray to the right or to the left, and will find no one to detain him. “…speaking through the lips of those who are asleep,” for even in that world, his lips speak words of Torah.
71) Moreover, “And your mouth is like the good wine” is said to the assembly of Israel, Malchut, in her praise. Who praises her? If it is the Creator who praises her, what is, “It goes straight to my beloved”? It should have said, “goes straight to Me.”
72) But certainly, the Creator is the one who praises the assembly of Israel, as she praises Him, as it is written, “His mouth is full of sweetness.” Similarly, the Creator praises the assembly of Israel, “And your mouth is like the good wine.” The good wine is the kept wine, illumination of Hochma that is in Bina. “…goes to my beloved” is Isaac, the left line of ZA, called, “a friend from the womb.” “…straight,” as in, “You have established equity,” which are Hesed and Gevura, to include the left, Gevura, to the right of Hesed, and this is “…straight.” Because of the joy of that good wine, the left is included in the right and all rejoice because all awaken with joy and blessings, and all the worlds are glad and awaken to impart blessings below.
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