Musar su Deuteronomio 33:8

I have already explained at length in Parshat Terumah how the Tabernacle was a re-enactment of the work of creation, i.e. a microcosm, and that it served as man's rehabilitation for the damage to G–d's universe brought about by Adam's sin. We have also explained that there was a parallel Tabernacle in the Celestial Regions. Aaron, as High Priest, symbolised the rehabilitation of man who had become distant from G–d as a result of Adam's sin. Concerning Aaron, the Torah writes: ואתה הקרב אליך את אהרון אחיך, "As for you (Moses), bring close Aaron your brother etc." (28,1) Here the Torah expresses a mystical dimension of the verse in Leviticus 16,17: וכל אדם לא יהיה באהל, "No man shall be inside the tent." This is a reference to original Adam. The universe was created under the aegis of חסד, loving-kindness, as we know from עולם חסד יבנה, "The universe was built with loving-kindness" (Psalms 89,3). The בנין של מעלה, "The structure corresponding to the physical universe in the Celestial Regions," contains the secret of the seven days of creation and commences with the emanation חסד down to the emanation מלכות, i.e. seven emanations. We find that in connection with Aaron, the Torah (Deut. 33,8) speaks about תומיך ואוריך לאיש חסידך, that Aaron represented the attribute of חסד. We have explained that the three groups of Israelites, i.e. the כהנים, לוים, ישראלים, corresponded to the three emanations חסד, גבורה, תפארת, respectively.

The subject of דבקות to the Ineffable Name can be approached from two directions. One approach is by pointing out how G–d employed His Ineffable Name to be active in the emanations which initiated the בנין, i.e. the work of the six days of creation commencing from the emanation תפארת "downwards," up to and including מלכות, the seventh emanation, the Sabbath. Israel's connection with the emanation תפארת through the choicest of the patriarchs -Jacob- in his capacity as ישראל, i.e. the major part of the מרכבה, (although the other patriarchs also serve as part of the מרכבה) because מטתו שלמה, his demonstrated ability to raise all his children loyal to G–d's precepts, has already been discussed elsewhere.

The author explains the prohibition of a private individual making anointing oil or incense, or even authorised people making up such incense in the amounts and proportions described here but intended for mundane purposes, as stemming from the fact that G–d has equipped the forces of the סטרא אחרא, the "left" side of the table of emanations, the side under the influence of Satan, with powers representing the equivalent or opposite of the powers of קדושה, holiness. We must therefore on no account provide those forces with additional ammunition by putting the tools of קדושה at their disposal.