[After harsh judgment had been aroused against the
world by Korach and his congregation:] " And Moses
said to Aaron, 'Take a fire-pan ...' " (Num.
17:11) Rabbi Hiya opened with "the wrath of a king is as messengers of death:
but a wise [and righteous] man [who is beloved by G-d]
will pacify it [G-d's anger and He will forgive the sinners]."
(Prov. 16:14) How particular people need to be to prevent themselves from
iniquities and be careful with their activities! On various occasions, the world
is judged. And on a daily basis, their deeds are entered upon the scale of
justice, are monitored from above, and are recorded before Him. When a person's
acts are not fit for the King, anger rises and judgment is aroused. This is what
is written: "the wrath of a king [and the arousal of judgment] is
as messengers of death. Therefore, a person must be careful not to sin, each
and every day.
On various occasions, the world is judged.
"But a wise man will pacify it"
during the time when prosecutors prevail on the world and anger impends. If
there is a righteous man who is distinguished above at hand in that generation,
G-d looks at him and the anger subsides. Similar to a king who is angry at his
servants and demands that the officer carry out justice. In the meantime, the
beloved of the king arrives and stands in front of him and, as soon as the king
sees him, his face shines. When that friend of the king begins to speak with
him, the king is glad. After this, when the police official arrives and sees the
king's face in happiness, he departs and no longer carries out the sentence.
Then that beloved of the king beseeches the king on behalf of his servants and
the king forgives them. As a result of this, "a wise man will pacify it."
Here too, when Moses saw the anger
pending [before G-d], Moses immediately said to Aaron, for he [Aaron] is
the groom of the Queen [to bring her to the King in the secret of unity],
and the incense does not rise except through his hands, since he increases peace
in the world and ties the knot of faith [to unite malchut called
'faith' to Zeir Anpin through the incense]. Incense was
already explained, that is the joy above and below, the tying of faith and the
disappearance of anger [and judgment]. This is what is written: "ointment
and perfume rejoice the heart." (Mishlei 27:9) Then, "a wise man
[Aaron] will pacify it," will clean and purify that anger and
compassion will be aroused.
Kohath...are the trunk and root of the Levites.
Rabbi Elazar said: "Do not cut off the tribe of the
families of Kohath from among the Levites," (Num. 4:18)
since they are the trunk and root of the Levites. "...but thus do to them,
that they may live, and not die..." The priest must make ready for them.
Even though they [the Levites] are [allowed] near the Holy, they
should only approach with the readying of the kohen, since he is aware of
the guideline [where] he can approach and not further. When the holy
vessels are covered, another cover rests [on it] from above and it is
forbidden [for Levites] to approach and look.
Anything that is in a whisper [i.e. secrets] applies only to the priests,
since their speech and activities are in secret and they whisper. The Levites'
speech and activities are in the raising of the voice [in song and praise].
...all the activities of
the priests are performed quietly and secretively.
Therefore, all the activities of
the priests are performed quietly and secretively. Consequently, wine is
forbidden to them, since wine is for raising the voice and revelation of secrets1.
Therefore, the Levites are granted to attend the raising of voice
[and reveal secrets] because they are connected to judgment and judgment is
revealed, to publicize it to all. However, all the priest's words are secretive
and in a whisper, they are not spoken openly because he is of the right [the
side of chesed].
When judgments prevail on the world from the left
[side related to the aspect of gevura], the right [side of
chesed] brings near. By what means? By the burning of incense, which is
done quietly in secret, refined [in Hebrew, 'Dakah'] and innermost.2
BeRahamim LeHayyim:
This is special advice to help us all deal with anger.
After all, anger is our best teacher: it tells us what our limits are, how
we react to situations, where the energy flow goes and stops, etc. The
terrible plague invoked by G-d's wrath in this week's parasha was halted
through incense. Now we do not have access to this incense, but we do have
the incense portions in the Torah --found also in prayerbooks-- to chant as a
remedy.
The word for "nose" in Hebrew is Af, and the word for Anger is
charon-Af/flared nose, for When one gets angry, his nostrils flare.
G-d is called Erech Apayim, literally "long nosed," to describe his
patience, as a loving father is to his child who errs.
So, perhaps, just perhaps, the best advice is to focus on breath, specifically
through the nose. When one feels the fire of anger ignited, to breathe in
deeply through the nose, intending the sweet air to be a soothing savor, as the
sweet incense. Intend that just as the incense sweetened supernal wrath, that
these breaths do the same.
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