Musar su Levitico 16:2

While Aaron and his sons were thus sanctified, the people were sanctified by restrictions in their diet as outlined in Leviticus chapter 11. This was parallel to G–d telling Adam in גן עדן that Man was allowed to eat from all the trees in that garden except from the tree of knowledge. Concepts such as פיגול, נותר, and טמא, [various types of disqualifications of sacrificial matter] all derive from the tree of knowledge from which Adam ate. Just as the priests were separate in sanctity, their clothing was separate and their food and drink were separate. In order to enable them to eat and drink some of the things that had been sanctified and offered on the altar, the place where such service was performed also had to be separate and sanctified so as to lend an additional level of sanctity to the service they performed. This element of sanctity of the site applied both to the general area of the Tabernacle, i.e. the courtyard surrounding it, the Sanctuary, the Holy of Holies, as well as to different levels of sanctity of the different types of sacrifices. Sacrifices offered on the "outer" copper altar possessed a different degree of holiness from the incense which was offered on the golden altar within the Sanctuary. The latter was the offering dearest to G–d and drew G–d's goodwill down to His creatures on earth. The Aramaic word for קשר, connection, is the same as the Hebrew word for קטר, smoke, incense. The smoke created the connection. Since the essence of the incense offering consisted of the fragrance it exuded, something that is closest to רוח, spirit, i.e. a spiritual concept, it was especially close to G–d Who is pure spirit. It can be appreciated only by the soul, not by the body. It was therefore uniquely designed to establish close communion with the שכינה. This is why it was offered inside the Sanctuary. Most animal offerings could not be offered inside the Sanctuary; even incense could only be offered inside the Sanctuary when it was the incense of the public. Private incense offerings were not offered there. It was considered קטורת זרה, incense of an alien nature. Even Aaron only had the right to enter the Holy of Holies on the Day of Atonement, once a year, as stated by the Torah: ואל יבא בכל עת אל הקודש, "He must not enter at will into the Shrine behind the curtain, in front of the cover which is upon the Ark, lest he die" (Leviticus 16,2). Our sages comment on this that it was only Aaron who was not allowed into the Holy of Holies whenever he wanted; Moses, however, was allowed to enter at will (Sifra on Leviticus 16,2). We must understand that Moses was not a זר, stranger, alien, because the raw-material he was made of had been so refined that it was itself pure and holy, similar to being garbed in garments of light. This is why according to Sotah 12, at his birth, the house of his parents was filled with light. The material Aaron's body was made of did contain some parts tainted by the residue of the pollutant of the original serpent; it was incumbent upon him to rid himself of that element, something that he was able to do only with the help of the holy oil of anointing. Even with the help of that holy oil he did not attain the level of Moses [and required the advent of the Day of Atonement so that he might be free, at least temporarily, of foreign elements. Ed].

The merchant explained that there are times that are under the influence of the realm of holiness and there are times that are under the influence of the Sitra Achara. A time that is under holy influence is called a “time of favor,” as it is written, “And as for me, let my prayer to You, Hashem, be at a time of favor” (Tehillim 69:14). This time is illuminated by the name A-d-n-y [“My Lord”]. A time that is under the influence of the Sitra Achara is called a “time of afflictions.” These afflictions emanate from the wicked Lilis and the primordial snake. For this reason Israel has been warned to stay far from the entrance to her house and to avoid her and all the workers of evil that are dependent upon her. Instead they must draw as near as possible and cling as closely as possible to the “time of favor,” which is associated with the Shechinah. For the Shechinah encompasses all the souls of Israel, for which reason it is called Knesses Yisroel — “the Congregation of Israel,” as is known to the Kabbalists. Regarding this the Torah warns (Koheles 3:8), “There is a time to love” — that is, one must love the Shechinah — and a time to hate — that is, one must hate the Sitra Achara, which is connected with Lilis. A proof to this can be drawn from the Torah’s warning to the Kohein Gadol regarding his entry into the Holy of Holies to arouse mercy for Israel, “And let him not come at all times into the Holy Precinct” (Vayikra 16:2). In other words, the Torah adjures him to enter only with thoughts of holiness, especially on Yom Kippur, which is a time of favor. For this was the day that Israel received atonement for the sin of the Golden Calf, for which reason it was established as a day of forgiveness and atonement for all generations. Therefore it is forbidden for the Kohein Gadol to enter the Holy of Holies with alien thoughts emanating from the Sitra Achara, Heaven forbid.