Rabbi Elazar asked concerning this section [of the Menorah] saying that all the tasks of the candlestick and all the required preparations of it [the base, shaft, cups, knobs, and blossoms] and everything related to [lighting] it were already mentioned. Why is it repeated here another time?

...the Menorah...and all its lamps shine through the work of Aaron.

Once the princes offered their sacrifices on the altar and the necessary accessories [a silver bowl, and a gold spoon] required for each one, the Scripture again relates the story of the Menorah that was readied through Aaron [to show that it was the most important of all the sacrifices] because the Menorah Above [representing the sefira of malchut in the spiritual realm of Atzilut] and all its lamps [all the sefirot of malchut] shine through the work of Aaron [and as a result of his level of chesed]

Come and see! Twelve princes were there to inaugurate [the altar] and regulate it for use, and we have explained that these twelve tribes were [distributed in] four directions with four standards, and all were twelve [because each standard had 3 tribes gathered to it]. Everything was similar to [the arraignment in the spiritual world] Above. [The angels who carry the Heavenly Chariot similarly divide into 4 groups for each of its 4 sides.] The Menorah was assigned with seven lamps to be lit by the priest, all similar to [the spiritual dimension] Above. The Menorah stands through a sign and was produced through a miracle. [Its very casting and production was miraculous showing its lofty attributes above those of the altar] This has been explained in relation to the making of the Menorah.

The inner altar [of the incense, that binds all the senses in smell and is related to the sefira of bina] and the Menorah stand together [as it says: "Aaron shall make incense of spices ....every morning when he sets the lamps in order]" (Ex. 30:7) for everyone's happiness, as is written: "oil [the Menorah, malchut, receives from chochma, represented by olive oil, and gives off its light from it] and incense [the inner altar] make the heart rejoice." (Prov. 27:9)

We have explained that there were two altars. One [related to bina] is innermost and it is for happiness [for bina is the source of happiness, and this is through the incense burned there. Our mind relaxes and yet is focused by incense and this takes one outside and above the emotional attributes that might otherwise trap thought.] The outer altar [related to malchut] is for sacrificial offerings. Abundance flows from the inner altar to the one outside. Whoever gazes and observes, understands and knows the uppermost wisdom, the secret of the [Divine] Name Ado-nai [related to malchut] and the name Havayah [punctuated with the vowels of Elokim, related to bina. If these two names appear together they are always punctuated in the same manner throughout the Scriptures]. Therefore, incense is offered only when there was oil [to show that bina should never be separated from malchut].

...incense is for happiness and to eradicate death by plague.

I discovered in the book of King Solomon that the incense is for happiness and to eradicate death by plague. What is the reason [that the incense can nullify death]? It is because judgment is prevalent from the outer [altar related to judgment because the sins of the physical beings damage the outermost level of the Divine – the sefira of malchut] whereas happiness and joy and the connection of light [wisdom] come out from the inner level [keter and chochma are expressed through bina] where all rejoicing exists. When this is roused [in bina through the incense], all judgment disappears from there [malchut] and no judgment can be executed [for the judgment is sweetened by the new influx of understanding that leads to joy and the nullification of the previous harsh position]. Therefore, incense exists in order to nullify the deadly effects of a plague. 'Incense/ketura' in Aramaic is the connector/keshura of all. [It connects all of the sefirot from bina until malchut] and it is offered in the inner [related to bina]. Praised are the children of Israel in this world and the World to Come. About them, it is written: "and said to me, 'You are My servant, Israel, in whom I will be glorified.'" (Isaiah 49:3)

BeRahamim LeHayyim: There is a popular expression: "Love conquers all". Perhaps the above Zohar wants us to learn that "Happiness conquers all." serving G‑d with joy is not just a nice thing; it is an essential task to banish negativity and to eradicate death. Choose life! What, you don't feel happy? Then "fake it until you make it."

Better than all advice given henceforth, the Zohar above shows how happiness and gladness flowed through the Temple Service. As we are all a nation of priests, we must have the sacred duty to keep the fires on the supernal Temple's hearth burning, to daily bring the incense offering, to nullify judgment, and to heal the world.

An unsolicited smile, a kind word, a loving gesture, all done in joy, what a wonderful, wonderful world it would be. What a wonderful, wonderful, wonderful world.

[Bracketed annotations from Metok Midevash and Sulam commentaries]