"And G‑d spoke to Moses on Mount Sinai, saying, 'Speak to the children of Israel, and say to them: When you come to the land...'" (Lev. 25:1-2) Rabbi Elazar opened [his discourse] with the verse: "This is the Torah of the burnt offering [in Hebrew, 'olah'] which burns ...[on the altar]" (Lev. 6:2) We established this verse as addressing the Congregation of Israel [malchut] which rises [the literal meaning of 'olah'] and joins with the Holy King [Zeir Anpin] in a perfect union.

"It is the burnt offering, which shall burn upon the altar all night." Come and see: when night comes and the gates [of the Garden of Eden] are shut, judgments below [external forces] are aroused in the world: donkeys, asses, and dogs [kelipot that wake at the beginning of the night] and go and roam about. Donkeys, as we established [that at the first watch of the night, the donkeys, the spirit of impurity that extend at the beginning of the night, bray and try to attach to man (Berachot)]. At this time, [kelipot of] dogs and asses do not roam about, but sorcerers use them, such as Balaam [who defiled himself with his donkey, whereby he did his sorcery], as all of mankind who are asleep [and then taste the taste of death] and the lower outer altar [the secret of malchut] burns [also the external forces attached to malchut, night].

At midnight, the north wind [the secret of the 5 gevurot of Imma that are drawn to malchut so she can help subjugate the kelipot] is stirred, and from that lower altar [malchut] comes a flame of fire. The gates [of the supernal palace of mercy] open and the lower judgments assemble in their holes [of the great abyss]. That flame [of the 5 gevurot of yesod and malchut elevated in the secret of Feminine Waters] goes and wanders, and the gates of the Garden of Eden open until that flame reaches [the angel Gabriel] and then divides to several directions of the world [to arouse those appointed over the roosters in the lower world] to enter beneath the wings of the rooster, and it crows [to awaken men from their night's sleep].

Then G‑d is found among the righteous [in the Garden of Eden] and the Congregation of Israel [malchut] offers praise to G‑d[’s aspect of Zeir Anpin] until the onset of morning. With the arrival of morning, they are found chatting about one secret [the woman - the Shechinah chatting with Her Husband and enjoying Him]. This is what is written: "which shall be burning upon the altar all night until the morning." "Until morning," that is, in the morning [a time of goodwill] when the judgments and flames are stilled. Then Abraham['s aspect of chesed] is aroused in the world and there is enjoyment for all [as he sweetenens the judgments by extending a thread of kindness to the world].

Come and see: when Israel entered the land, there were no lower judgments found in it and the Congregation of Israel [malchut] was resting upon the wings of the Cherubs [in the Holy of Holies] as they said, "righteousness [malchut] lodged in it." (Isaiah 1:21) Then She had respite from all, for Israel did not sleep until they offered the twilight sacrifice and the judgments were dismissed and the burnt offering was consumed upon the altar. Then She had respite from all, and there was only a Wife with Her Husband. [Lower malchut called "land" rested with G‑d’s aspect of Zeir Anpin.] This is the essence of, "When you come to the land.... then shall the land keep a Shabbat." (Lev. 25:2) Then the land will rest true rest [the land/lower malchut will unite with Zeir Anpin].

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

Here we learn of the different energies of the night, the special powers of the Other Side at that time. Why should we say the Aravit prayer at night, when in the past it was not obligatory? Aren't the Morning and Afternoon Prayers paralleling the 2 daily continual offerings enough? No. Because even though we have no physical temple, we need to keep the spiritual fires burning "All Through The Night." We must also interrupt our evening plans to speak to G‑d. When we have no real physical duties to accomplish, this is a great time for reflection and for conversation with our Friend, the One who has brought us through each day to that sacred time.

Bracketed annotations from Metok Midevash and Sulam commentaries
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