"But the Levite, he shall do the service of the Tent of Meeting..." (Num. 18:23) Rabbi Aba opened [his discourse to explain this with the verse:] "he that sits upon the circle of the earth [and its inhabitants are as grasshoppers]." (Isaiah 40:22)

Come and see: when G‑d wanted to create the world, it arose in His will and He created it with the Torah
[which is chochma] and through it [the Torah], it [the world] was created in all its complexity. This is what is written [in the Torah]: "when He established the heavens, I [the Torah] was there," (Prov. 8:27) [because I was created before the world] and it is written, "then I was by Him, as a nursling (in Hebrew, 'amon')." (Prov. 8:30) It has been explained that we should not pronounce it 'amon', but rather, 'oman/artisan' [for by looking into the Torah, G‑d fashioned the world – thus enabling all of the mitzvoth to be done in the physical realm. For example – in order for a Jew to wear tzitzit, G‑d made sheep to have wool and grass for them to eat and the sun to give the grass sustenance and rain etc].

When He came to create Adam [and the accusing angels asked, “why create man since he will in the future sin against You?”], we were taught that the Torah said, 'is it in vain, that You are called long suffering and abundant in love [for if man who may sin wasn't created, to whom would G‑d be long-suffering]?' At the time that Adam emerged into the world, the luster of his face shone above and below [because man was created with Nefesh, Ruach, and Neshama from Atzilut above and also from the lower worlds of Beriya, Yetzira and Asiya]. All the creatures were in awe of him, as it has been explained.

Come and see: the world was not stabilized or consummated until that time when Adam
[who included all 600,000 root-souls of Israel, who would in the future receive the Torah and engage in it and perform the commandments written in it] emerged fully completed and that day [of Shabbat] was sanctified. Then the holy throne [malchut] was prepared for the King [Zeir Anpin. The throne and the King represent the unity of the spiritual and physical world “face to face” on the Holy Shabbat.] Then the upper and the lower levels were considered complete, and joy was attained in all the worlds.

At that time of day [of Shabbat] was almost ready to be sanctified [at twilight], spirits and demons emerged1 ready to have a body created for them. However, the day was [already] sanctified and they were not completed. The world appeared to remain as if faulty in its work and lacking [because of the existence of these bodiless spirits and demons2]. When Israel were sanctified and completed in their level [in the Temple with kohanim in their work, Levites on their stage and Israel on their watch] and the Levites were placed on the left side [of Holiness], then that flaw of the world was perfected on the left3 [for through the Temple service of the Levites, their singing and playing music, the left side is included in the right and rectified in holiness].

Therefore, the Levites must be purified [so there will be no place for the uncompleted spirits to hold onto them] and then everything is included into the right and the world no longer remains flawed.

This is the reason that the verse is written: "but the Levite, He shall do the service." He
[G‑d] completed the perfection of the left side [through the medium of the Levites] and ended the flaw of the world. The Levites completed everything when they served at the Ark, even that northern side [representing the place from which the forces of darkness come from] that was left lacking in the world when G‑d created the world. What is the meaning of 'at the Ark'? It means with that burden they carried [by carrying the Ark and the rest of the Holy Vessels] when the Tabernacle traveled, all that was flawed, He fixed to perfection. [The Levite became the arms and legs, the physical bodies carrying the Holy Ark that represents the Shechinah, and the sefira of malchut was now “completed” even in the physical world].

[So,] "he" alludes to [the Levi himself]; the pronoun "he" indicates the left side above [that he rectifies] to be included in the right. An additional interpretation: "he" [in the third person and therefore hidden] is Atika [referring to bina]. If stern judgment did not exist in the world, people would not have been able to attain the level of perfect faith. People would not have engaged in Torah, and the commandments of the Torah would not have been kept, nor would people have performed the entire service that is to be done in this world for the Holy King. Who causes this? One can say: The Levites [meaning that the side of gevura that is their root source, causes people to properly work for “Him”, since they understand (from bina, the sefira above gevura on the Tree of Life) that there is a Judge and Judgment in the world. They have awe and respect for His laws and repent and rectify their wrongs and perform the mitzvoth for which the world was created.]

Another explanation for: "But the Levite, He shall serve"; "He" is as it is written, "For Havayah, He is the Elokim" (Deut. 4:35) [that the service of the Levites is to unite the Name Havayah/the Infinite with the Name Elokim/the finite], "He" finalizes that perfection so that all [levels] shall be unified.

Also, "He" is the stretching out
[of the left, representing gevura] towards the Congregation of Israel [malchut], as it says, "His left hand is under my head" (Songs 2:6), in order to connect them [Zeir Anpin and Nukva] in unity as one. [Even though the dominant aspect of the unification is from the right, as hinted in the continuation of the verse:] "his right [hand] will embrace me". (Songs 2:6) Who awakens this ardor [of lovers]? One can say that it is "he," [the Levite from the side of gevura that arouses the passion to unite in love]; also, one could say: "He," [referring to Arich] as it is written, "it is He who made us, and we belong to Him." (Psalms 100:3) [“Us ,referring to Abba and Imma, and “we”, being Zeir Anpin and Nukva who all say – He/Arich made us, and we all belong to Him].

Therefore, "He" is [directed] downward [to gevura] and "He" is above [in bina, both sefirot being on the left side of the Tree of Life, bina above gevura]. "He" is revealed [in the sefira of malchut in the physical world] and "He"[Arich Anpin/Havayah] is concealed. "He is the Elokim" [the infinite with the finite].

Rabbi Yitzhak said: In the future, G‑d is destined to brighten the light of the moon [malchut] to be as bright as the sun [Zeir Anpin]. The light of the sun will be seven times brighter, as it is written: "moreover the light of the moonshall be as the light of the sun..." (Isaiah 30:26) [Each of the seven emotional sefirot of Zeir Anpin, from chesed to malchut, will receive new consciousness from bina, enabling each one to understand all seven aspects that each contain.] It is also written: "your sun [the light of Zeir Anpin] shall no more set [it will have no deficiency]; nor shall your moon be withdrawn ," (Isaiah 60:20) [rather the night will also be illuminated, symbolizing the now constant level of unified consciousness] and it is further written: "the sun shall be no more...[your light by day; nor the moon brighten for you; but the Lord shall be an everlasting light to you and your G‑d your glory]" (Isaiah 60:19) [May this happen in our days, soon, Amen!]

BeRahamim LeHayyim: Why did the Ari and Chida include this section? What do they want us to learn?

What a sacred role the Levites had! And for shame that Korach could not have been happy with his portion! For we are told that at the end of the 6 days of Creation, negative forces were formed but were incomplete. This incompleteness made them jealous of us humankind, and this explains why we are subject to their constant onslaught of attention.

The Levites were the antidote to the force of negativity from the "left." Their divine service perfected the "flaw" of our world from the 6 days of Creation; they took left side energy and raised it to Holiness. How?

The Levites served the Kohanim. In deep humility, fully cognizant of their role, they assisted the priestly service. And moreover, they sang! They sang the Psalms of Elevation. (Ps. 120-134) They sang the Psalms for each day (Ps. 24, 48, 82, 94, 81, 93. 92), and those for Rosh Chodesh (Ps. 104) and the Holidays. (107, 68, 42/43) They sang the Hallel. (Ps. 113-118) They sang a song, kept it simple, to last the whole day long.

We may not be Levites, but we do know about the constriction of the left, and we can sing. When we sing even a niggun, a tuneless melody, we awaken ourselves, and we open to above.

To the advice previously offered to breathe in contemplated incense, we add this tool of song. May both assist you in your daily service.

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

Bracketed annotations from Metok Midevash and Sulam commentaries
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