We have learned: "from all your sins before G‑d" [on Yom Kippur all of one's sins are purified]. If he already wrote, "...from all your sins," why "before G‑d"? Rabbi Yitzhak said, "...before [lit. 'in the face of'] G‑d", truly [for Israel receives purity from bina which is before and above G‑d]

We have learned that from the new moon [of Tishrei, i.e. from Rosh Hashanah] the books are open and the judges judge. The courts open trials daily until that day known as the ninth day of the month [of Tishrei, the day before Yom Kippur]. On that day, all judicial decisions go up to the Master of Judgment [bina, as all judgments originate from it but in itself is full of mercy]. They prepare a supernal throne of mercy for the Holy King. On this day, Israel need to rejoice in joy [to eat and to drink, assured in their repentance and coming absolution] before their Master who will on the following day be sitting on His throne of mercy for them, His throne of absolution.

...no one else is permitted to announce "that you may be clean" but the High Priest...

And all these books which are are open before Him and wherein all these sins are recorded before Him, He credits them and purifes them from them all. This is what it means:, "From all your sins before G‑d, you shall be purified." "Before G‑d" literally [through bina]. Those that recite this verse in prayer are permitted to do so only to this point, but no more, as no one else is permitted to announce "that you may be clean" but the High Priest when performs the Temple service when he connects and unifies the Holy Name with his mouth. When the Holy Name is connected, unified, and blessed by his mouth, then that [spiritual] voice [from Zeir Anpin] comes down, strikes him and illuminates the word in the mouth of the priest, and he says, "That you may be clean" [and all Israel receive an abundance of purity from the divine unification]. He performs his service and thus the rest of the supernal beings are blessed.

Afterwards, he immerses his body [in a mikva] and sanctifies his hands [by washing them in the Kiyor] to enter into the other holy service. Then he aims to enter another most holy, lofty place. Three rows of his colleague priests [standing for chesed] surround him, Levites [standing for gevura] and the rest of the people [standing for tiferet]. They raise their hands towards him in prayer [that he may enter the Holy of Holies in peace and leave in peace]. A knot of gold hangs from his leg [so if he died in the Holy of Holies, they could pull him out by this chain of gold].

...the Cherubs raise their wings as before and sing.

He takes three steps, and the others remain where they are and do not follow. He lights the incense and takes another three steps and [the Shechinah which is] inscribed on G‑d's heart [precedes him and] returns to Her place [above the Cherubs]. He walks three paces, closes his eyes, [to not see the radiance of the Shechinah] connects to that which is Above [in the world of Atzilut] and enters that certain place. He hears the sound of wings of the Cherubs, singing and fanning their wings that are stretched upward. When he would offer the incense, the sound of their wings quieted and they were silent.

If the priest merits, joy prevails Above, here too at that time the goodwill of light, scented with the fragrance of mountains of the pure supernal balsam, spreads throughout that place. It [the fragrance] enters the two nostrils of the priest and his heart is satisfied [that his service was accepted]. Then there is silence and the Accuser has naught to say. The priest opens his mouth in a short prayer willingly and with joy, and he utters his prayer.

After he finishes, the Cherubs raise their wings as before and sing. At that point, the priest realizes that goodwill prevails, a time of joy for all. The people know that his prayer was accepted [by seeing the hanging scarlet thread turn to white], as the verse reads, "Though your sins be like scarlet, they shall be as white as snow." (Isaiah 1:18) He steps back and utters his prayer. How fortunate is the share of the priest. As a result of him, there is joy upon joy that day on high and low. Concerning that hour, it is written, "Happy is that people, that is in such a case: happy is that people, whose G‑d is G‑d." (Psalms 144:15)

BeRahamim LeHayyim: What does the above mean to you, and why is it revealed to you now?

All of the motions done by the High Priest had tremendous supernal effect. Here is a secret: so too is the Stand-Up, Sit-Down, hold your tzitzit, kiss your tzitzit, drop your tzitzit, touch your tefillin, kiss your fingers, touch your mezuzah, kiss your mezuzah, walk back 3 steps, and walk forward 3 steps, etc. of the daily observant prayer ritual. These actions were designed to mimic the above recount of the Priestly Service. To miss any of this sacred dance or to not have concentration to do so must therefore affect the service performed below. While some may scoff at these ritual acts, it must be that they too resound above. To be mindful is the key. Whatever one does with this intention, such is beloved by G‑d.

Bracketed annotations from Metok Midevash and Sulam commentaries
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