How High Does the Dvekut [adhesion] of the Priests, Levites, and Israel Rise?

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11) The tie of everything is tied in the holy of holies, in Bina, to illuminate. How high does the Dvekut of the desire of the priests and the Levites and Israel rise?

12) Their Dvekut rises through Ein Sof because any connection and unity and perfection is to conceal in humbleness, which is unattained and unknown, and in which there is the desire of all desires. Ein Sof is not about to become known or to become finite, nor is it to be a beginning. It is not like Ein [naught/nil], Keter, the first, who elicited a Rosh [head/beginning] and a Sof [end]. Rosh is the uppermost point, the hidden Rosh of everything, which stands within the thought, Hochma, who is called Resheet [beginning]. Also, Hochma was emanated from the Keter, who is called Ein, and made SofMalchut, who is called “the end of the matter.” But in Ein Sof, there is no Sof [end].

13) There are neither desires nor lights, nor candles in Ein Sof. All those lights and candles in Atzilut depend on Ein Sof. They exist in them but they are not to be attained. Those that are known and unknown, that can be spoken of in terms of knowing are but the high, concealed desire, which is called EinKeter, but in Ein Sof, there is no knowing whatsoever.

14) When the uppermost point, Hochma, and the next world, Bina, rise in their illumination, they know only scent, VAK de Hochma, and not GAR de Hochma, as one who smells a scent and is perfumed. This is not considered contentment, which is considered fragrances, as it is written, “And I will not smell your sweet odors.” Thus, scent and fragrance are two things. A fragrance means the smell of the desire, meaning all those desires of prayer, the desire for singing, and the will of the priest. All of them are man, and then they all become one will, and that one is called “fragrance,” desire. Then, everything connects and illuminates together as it should.

15) This is the reason why this other side was given to the priest, as it is written, “Command Aaron and his sons, saying, ‘This is the law of the burnt-offering.’” A command is always idolatry, Sitra Achra. And here it was made possible for him to burn that evil thought and remove it from the Kedusha [holiness] by that desire that rises up, with that smoke and with those burning milks, to remove them from the holiness. And that command, the Sitra Achra, stands in their authority to separate him from the holiness through this sacrifice.

However, it is written, “Command the children of Israel.” How can it be interpreted that “command” is the Sitra Achra? The Sitra Achra stood in their authority, for as long as Israel do their Maker’s will, the Sitra Achra cannot govern them.

16) “Command Aaron” comes to crown that spirit of holiness up above, separate the spirit of impurity and lower it down from Israel by desire and prayer, and from the priests in the act of sacrificing the sacrifice, each by what is appropriate for him.

17) This verse proves about them, for it is written, “Command Aaron and his sons, saying.” “Command” is idolatry, the spirit of impurity. “Saying” is a woman who is regarded as fearing the Creator, Malchut. This is why everything was said to crown the Malchut and to lower the Sitra Achra. And the priest is poised to correct everything, as it is written, “Man and beast You deliver, O Lord.”

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