Hasidut untuk Keluaran 28:1

Were not Your Torah my delight, then I would have perished in my poverty: When the Holy One, blessed be He, said to Moshe (Exodus 28:1), "Now you shall bring forward your brother Aharon," it was difficult for him. [Hence] the Holy One, blessed be He, said to Moshe, "The Torah was mine and I gave it to you. For were it not for it, I would have destroyed My world." To here is the language of the Midrash. The idea is that it is written (Leviticus 16:3), "after the death of the two sons of Aharon, when they came near before the Lord, and died; Speak to Aharon your brother, that he come not at all times into the holy, etc. With this (Bezot) shall Aharon come into the holy." For through their perfect service and righteousness, Nadav and Avihu had perfected their spirits and gave themselves over to death in their attachment, with an amazing attachment, to the point that their souls remained attached to the Supernal Light in the secret of the feminine waters. So their souls departed like one. And this is [the meaning of], "when they came near before the Lord, and died": That they came so close and attached themselves with so much attachment and great desire to the point that their souls were stored away and attached above. It is true that one who serves with such a service of amazing attachment also brings down a flow of life from above upon himself while he is living, as it is stated (Deuteronomy 4:4), "and you that are attached to the Lord, your God, are all living today." On account of the attachment, life is added; for that is His will, may He be blessed, who gives life to the living. Nevertheless, since they had an obstructing sin - according to the words of the Sages, may their memory be blessed, when they said they were drunk, etc.; or they instructed the law, etc. - the bringing down of that flow was prevented from them in the light coming back to them, such that their souls remained attached there in the secret of the feminine waters. Hence he warned Aharon and said [that] "he come not at all [times], etc." This means to say that truly all of the service of the righteous must be in this way, to give up their lives in the secret of the feminine waters. And that is [the meaning of] "that he come not at all times." For it is impossible "to come at all times to the holy," but rather "With this shall he come, etc." - with this aspect of his sons who were in the secret of the feminine waters. However not in the way that his sons died and remained stored away there, bur rather to increase the the flow of life and holiness upon him through this. And that is [the meaning of] "so that he not die" - in the way that his sons died. And that is why when the Holy One, blessed be He told our teacher Moshe, peace be upon him, "among My close one will I be sanctified," he said, "I thought He would sanctify the Temple either through me or through you." For he had a longing to be in the secret of the feminine waters. However this was not how the Holy One, blessed be He, placed him. As it is known that the main arousal must be from the lower towards the above, the secret of the female towards the male, as it is written (Genesis 3:16), "and your desire will be towards your husband." However our teacher Moshe, peace be upon him, is called the husband of the matron. Hence he is in the secret of the male. And it is only possible for the desire for one's elevation in the secret of the feminine waters be from the lower levels that are called the poor. They need to desire and elevate themselves and be aroused like a female towards the male. Yet Moshe, to whom the Torah was given - and it is called the Torah of Moshe - is in the secret of the male, the husband of the matron. If he had elevated himself in the secret of the feminine waters, the poor levels would have been lost and would not have elevated themselves. For they are as nothing in comparison to him. And that is why when the Holy One, blessed be He, said to Moshe, "Now you shall bring forward your brother Aharon," Moshe saw that Aharon would also approach his dimension and would be equal to him, and both of them would not be for the dimension of the feminine waters - so it was hard for Moshe. For he thought "It would either be with me or with you." Nevertheless, the Holy One, blessed be He, said to him, "The Torah was mine and I gave it to you" - you are on the level of Torah, the secret of the male, the husband of the matron. And it is impossible [for you] to rise up to the secret of the delight of the feminine waters which the Holy One, blessed be He, desires. For there is a need for the arousal of the female towards the male. And this is [the meaning of] "Were not Your Torah my delight": For had I not given you the Torah, you would have been my delight. However with the Torah, it is impossible. Since "then I would have perished in my poverty, etc." And it is already know that Pinchas is Eliyahu, and that is the [same soul] as Nadav and Avihu. For they were together in Pinchas, as it is known. It comes out that Eliyahu is the secret of the feminine waters of Nadav and Avihu. And that is why our Rabbis, may their memory be blessed, said (Berakhot 3a) about Rabbi Yosei when he went into a ruin to pray, "Eliyahu came and guarded the entrance for me and waited at the entrance." Meaning to say, that the main prayer of the righteous is to raise their souls through the letters of the secret of the feminine waters, the dimension of Eliyahu. That is [the meaning of], "and Eliyahu came immediately and guarded the entrance for me and waited at the entrance." That is the entrance of the body, which is the mouth and speech. And that is why our Rabbis, may their memory be blessed, said, "If dogs are playing, Eliyahu is coming to the city." For when the joy and delight from the souls of the righteous arise in the secret of the feminine waters, the dimension of Eliyahu, all of the harsh judgements and accusers are sweetened. And when there is joy in the house of the King, even the house of the army is joyful. And that is why our Rabbis, may their memory be blessed, said, "If dogs are playing" - those are the accusers and the husks. For among the lowest levels, joy is aroused, and all of the harsh judgements are negated. And that is why Scripture states, "With this shall Aharon come into the holy." It means to say, with the feminine waters, the secret of Eliyahu, who is the dimension of Nadav and Avihu. With this one must approach the holy.

Exouds 28,5. “whereas they will take (receive) the gold, the ‎blue wool, the purple wool, the crimson yarns and the fine ‎linen.” Compare Rashi according to whom the subject ‎of the word: ‎והם‎, are the ‎חכמי לב‎, people endowed with skill, who ‎received the materials required from the Israelites who had ‎donated it. Keeping all this in mind, even the reversal of the ‎letters ‎דג‎ to read ‎גד‎ does not need to indicate something negative ‎as it does elsewhere, but is an allusion to the well known concept ‎of G’d sending the cure before He activates the disease, or ‎expressed differently: ‎גומל דלים‎ “He renders good to the poor.” (in ‎that order).‎
We need to understand why the priestly vestments should ‎have been constructed from public funds, seeing that although ‎the priest would perform the service in the Tabernacle, ‎presenting the offerings on behalf of the people, unless he ‎‎“dressed himself” personally, indicating that he loved the people ‎on behalf of whom he performed these services, he was not ‎considered as having performed his duties. [According to ‎the Zohar in Parshat Nasso, even nowadays when the priests ‎have pronounced the blessing on the people, and the members of ‎the congregation thank them for this, they do not thank the ‎priests for the blessing, but for the love with which this blessing ‎had been dispensed. This is why the benediction preceding the ‎blessing mentions that it is to be performed with love, something ‎that is unique in all such benedictions preceding fulfillment of a ‎commandment. Ed.]
G’d has demonstrated His love for the Jewish people when He ‎chose them from among all the other nations to be His ‎‎“firstborn” son. (Exodus 4,22) Seeing that G’d loves us, He must ‎hate those who hate us. When He chose the priests for special ‎status among the Israelites He did not thereby remove them from ‎the people at large, but was at pains that this elevation was only ‎within the beloved Jewish people, i.e. ‎מתוך בני ישראל‎, as is clear ‎from Exodus 28,1 as well as regarding the Levites themselves in ‎Numbers 3,12. It is because He loved us collectively, that He ‎appointed the priests to act as means to achieve atonement for ‎our sins.‎ ‎