Musar zu Wajikra 21:12

ומן המקדש לא יצא . Every person must make of himself a servant of G–d, must sanctify himself so as to come as close to the sanctity of the High Priest as is possible. He should practice some solitude and avoid emerging from this communion with G–d to the extent his circumstances allow. He must be concerned that no blemish, physical or spiritual, should attach to him. His striving must be that he himself should qualify as an offering to G–d. Once he endeavors to do all this is he is considered קדוש לה'.

We need to clarify that the significance of מקום, place, is something that pertains to all matters pertaining to קדושות, sacred matters. Here, in the instance of the holiness of the Sabbath, limitations have been put in place as to the transfer both of objects to a different domain regardless of distance and of the human being to a different domain beyond certain boundaries. The views of the different Rabbis on the subject are all דברי אלוקים חיים, reflect genuine Torah viewpoints. When we observe the holiness of the Temple, a distinction has been made between service that is performed inside the Sanctuary and service performed on the copper altar outside the Sanctuary itself. [the majority of all service. Ed.] The Torah (Leviticus 21,12) says of the High Priest: ומן המקדש אל יצא, "he must not leave the Sanctuary." When discussing the sanctity of the place where one studies Torah, our sages say that whoever has reserved a specific place for himself for the study of Torah will overcome his enemies (Berachot 7). The same applies to someone who prays in the same place regularly. The sites in which holy tasks are performed are surrounded by קליפות, wicked people or influences. These influences form a barrier between our sins and our ability to approach G–d. Reserving specific places, seats, etc., is a method adopted by G–d's holy people, Israel, to internalise holiness so that it is not perceived externally. We know that the real "honour" of the king's daughter is פנימה, within the confines of her house (Psalms 45,14).

The Kabbalists are agreed that כהן, לוי, ישראל, represent the emanations of חסד, גבורה, תפארת respectively. We have practical examples of this when we look at the Nazirite legislation, where the Torah forbids the Nazirite to cut his hair, i.e. תער לא יבא על ראשו (Numbers 6,5). The reverse is the case when we read about the Levites being consecrated in Numbers 8,7, where the Torah commands the Levites to shave off all the hair on their bodies, i.e. והעבירו תער על כל בשרם. In the case of the נזיר, the Torah stipulates that he must retain the "crown," i.e. nezer, just as a כהן wears a "crown," i.e. מצנפת. Both are forbidden to defile themselves through contact with the dead. Just as the sanctity of the כהן derives from the emanation of חסד, so do the special "powers" of the נזיר derive from that emanation. His hairs allude to the צנורות עליונות, conduits from "higher regions," and divinely inspired characteristics which are derived from the attribute of חסד. This is why he is commanded not to destroy them (the linkage to that attribute). The Levite's spiritual strength, on the other hand, derives from the attribute of גבורה=דין and unbroken contact with this source, which is also the source that inspires negative manifestations here on earth, and must be avoided. That is why he must proceed in manner opposite to that of the Nazirite. This is then why the Torah commands that he shave off all his hair, i.e. all that is reminiscent of conduits connecting him with that source. It is the task of the Levite to frustrate the powers of impurity, to prevent them from gaining ascendancy anywhere. He does so symbolically by destroying his hair, i.e. "by removing the thorns from the vineyard." כהן, לוי, ישראל, can also be viewed as representative of חסד, גבורה, תפארת.