TAKE AARON AND HIS SONS WITH HIM, AND THE GARMENTS. R. Hiya quoted here the verse: For with thee is the fountain of life, in thy light we shall see light” (Ps. 36, 9). ‘The fountain of life’, he said, ‘is the supernal oil which flows continually and is stored in the midst of that most high Wisdom, from which it never separates. It is the source which dispenses life to the supernal Tree and kindles the lights (of the emanations). And that tree is called the Tree of Life, because it is planted on account of that source of life.
Therefore, too, “in thy light we shall see light”-in that light which is treasured for the righteous in the world to come, and with which Israel will be illuminated.
Or again, “with thee” may refer to the Holy One, blessed be He, who is a most high Tree in the midst of the Garden reaching out to all sides, because it clings to the source of life, which crowns it with supernal crowns all around the Garden like a mother who crowns her son.’
R. Isaac said that the words refer to the High Priest above who corresponds to the high priest below. Therefore this Priest causes the supernal holy oil to flow down and kindle the lamps above. And just as the High Priest above is consummated with seven Days to be exalted above all,
so there were seven days of consecration for the priest below, that lower might correspond to upper. The word for consecration (miluim, lit. filling) implies that they are completed by the priest, through being united with seven other days, for when the priest below bestirs himself, all above is stimulated through him,
R. Abba said that the reason why Moses anointed Aaron was because he was attached to the place which is the source of life, and Moses ministered all the seven days of the consecration to make all abide with Aaron.
When R. Hizkiah was once studying with R. Eleazar, he asked him: ‘How many lights were created before the world was created?’ He answered: ‘Seven: namely, the light of the Torah, the light of Gehenna, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, the light of the Messiah. Similarly seven lights were attached to Aaron, and he lit the lower lamps from the higher.’
(ויקרא ח׳:ב׳) קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ וְאֶת הַבְּגָדִים. רִבִּי חִיָּיא פָּתַח (תהילים ל״ו:י׳) כִּי עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה אוֹר. כִּי עִמְּךָ מְקוֹר חַיִּים, דָּא שֶׁמֶן עִלָּאָה, דְּנָגִיד וְלָא פָּסִיק לְעָלְמִין, דְּשַׁרְיָא בְּגוֹ חָכְמָה עִלָּאָה דְּכֹלָּא, הֲדָא הוּא דִכְתִיב כִּי עִמְּךָ, עִמְּךָ שַׁרְיָא, וְלָא מִתְפָּרְשָׁא מִנָךְ לְעָלְמִין, בַּחֲבִיבוּתָא דְּכֹלָּא. מְקוֹר חַיִים, בְּגִין דְּהִיא מְקוֹרָא וּמַבּוּעָא דְּחַיִּים, לְאַפָּקָא חַיִּים לְאִילָנָא עִלָּאָה, וּלַאֲדְלָקָא בּוּצִינִין. וְעַל דָּא הַהוּא אִילָנָא אִקְרֵי עֵץ חַיִּים, אִילָנָא דְּנָטִיעַ וְאִשְׁתָּרְשָׁא בְּגִין הַהוּא מְקוֹרָא דְּחַיִּים.
TAKE AARON AND HIS SONS WITH HIM, AND THE GARMENTS. R. Hiya quoted here the verse: For with thee is the fountain of life, in thy light we shall see light” (Ps. 36, 9). ‘The fountain of life’, he said, ‘is the supernal oil which flows continually and is stored in the midst of that most high Wisdom, from which it never separates. It is the source which dispenses life to the supernal Tree and kindles the lights (of the emanations). And that tree is called the Tree of Life, because it is planted on account of that source of life.
וְעַל דָּא בְּאוֹרְךָ נִרְאֶה אוֹר. בְּאוֹרְךָ: דָּא אוֹר דְּגָנִיז לְצַדִּיקַיָּיא לְזִמְנָא דְּאָתֵי, דִּכְתִּיב, (בראשית א׳:ד׳) וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב. וּמֵהַהוּא נְהִירוּ זְמִינִין יִשְׂרָאֵל לְאַנְהָרָא לְעָלְמָא דְּאָתֵי.
Therefore, too, “in thy light we shall see light”-in that light which is treasured for the righteous in the world to come, and with which Israel will be illuminated.
דָּבָר אַחֵר כִּי עִמְּךָ מְקוֹר חַיִּים וְגוֹ', דָּא קוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ אִילָנָא עִלָּאָה בִּמְצִיעוּת גִּנְתָּא, דְּאָחִיד לְכָל סִטְרִין. מַאי טַעְמָא. בְּגִין דְּאָחִיד בֵּיהּ הַהוּא (נ"א בההוא) מְקוֹר חַיִּים, וְאַעְטַּר לֵיהּ בְּעִטְרִין עִלָּאִין סַחֲרָנֵיהּ דְּגִּנְתָּא. כְּאִימָּא דִּמְעַטְּרָא לִבְרָהּ עַל כֹּלָּא, הֲדָא הוּא דִּכְתִּיב, (שיר השירים ג׳:י״א) צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן וְגוֹ'. וּבְגִין כָּךְ כִּי עִמְּךָ מְקוֹר חַיִּים, וְעַל דָּא בְּאוֹרְךָ נִרְאֶה אוֹר.
Or again, “with thee” may refer to the Holy One, blessed be He, who is a most high Tree in the midst of the Garden reaching out to all sides, because it clings to the source of life, which crowns it with supernal crowns all around the Garden like a mother who crowns her son.’
רִבִּי יִצְחָק אָמַר, כִּי עִמְּךָ מְקוֹר חַיִּים, דָּא כֹּהֵן גָּדוֹל לְעֵילָּא, לָקֳבְלֵיהּ כֹּהֵן גָּדוֹל לְתַתָּא. בְּגִין כַּךְ, אַנְגִּיד כַּהֲנָא מְשַׁח רְבוּת עִלָּאָה קַדִּישָׁא לְתַתָּא, וְאַדְלִיק בּוּצִינִין לְעֵילָּא. דְּכֹהֵן גָּדוֹל שְׁלִים בִּשְׁלִימוּ דְּז' יוֹמִין עִלָּאִין, וּלְאִתְעַטְּרָא עַל כֹּלָּא.
R. Isaac said that the words refer to the High Priest above who corresponds to the high priest below. Therefore this Priest causes the supernal holy oil to flow down and kindle the lamps above. And just as the High Priest above is consummated with seven Days to be exalted above all,
לָקֳבֵל דָּא ז' יְמֵי מִלּוּאִים, לְכַהֲנָא דִּלְתַתָּא, לְאִשְׁתַּכְּחָא כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא. וְעַל דָּא יְמֵי מִלּוּאִים אִקְרוּן: יוֹמֵי אַשְׁלְמוּתָא. בְּגִין דְּיִשְׁתְּלִים כַּהֲנָא בִּשְׁאָר יוֹמִין אָחֳרָנִין, לְאַשְׁלְמָא ז' כַּחֲדָא. וְאִלֵּין יְמֵי מִלּוּאִים אִקְרוּן, בְּגִין דְּאִתְאַחֲדָן שְׁאָר אָחֳרָנִין בֵּיהּ. מַאי קָא מַיְירֵי. דְּכַד כַּהֲנָא אִתְּעַר, כָּל שְׁאָר אָחֳרָנִין מִתְעָרִין עִמֵּיהּ.
so there were seven days of consecration for the priest below, that lower might correspond to upper. The word for consecration (miluim, lit. filling) implies that they are completed by the priest, through being united with seven other days, for when the priest below bestirs himself, all above is stimulated through him,
וּבְגִין כָּךְ כְּתִיב וּמִפֶּתַח אֹהֶל מוֹעֵד וְגוֹ', עַד יוֹם מְלֹאת וְגוֹ'. ז' יוֹמִין וַדַּאי, כְּדֵין אִתְעֲטָּר כַּהֲנָא לְתַתָּא בְּכֹלָּא, כְּגַוְונָא דִּלְעֵילָּא. בְּגִין דִּבְשַׁעֲתָא דְּכַהֲנָא דִּלְתַתָּא אִתְּעַר, כֹּלָּא יִתְּעֲרוּן עַל יְדֵיהּ לְעֵילָּא, וְיִשְׁתַּכְחוּן בִּרְכָאן לְעֵילָּא וְתַתָּא.
and blessings are spread above and below.
רִבִּי אַבָּא אָמַר, מַאי שְׁנָא דְּמַשַׁח מֹשֶׁה לְאַהֲרֹן. אֶלָּא, בְּגִין דְּאִיהוּ בְּרָא דְּהַהוּא (ס"א אחיד בההוא) אֲתַר מְקוֹרָא דְּחַיֵּי. וּכְתִיב (ישעיהו ס״ג:י״ב) מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ. וּמֹשֶׁה שִׁמֵּשׁ כָּל אִינּוּן ז' יְמֵי מִלּוּאִין, לְאַשְׁרָאָה כֹּלָּא עִמֵּיהּ דְּאַהֲרֹן.
R. Abba said that the reason why Moses anointed Aaron was because he was attached to the place which is the source of life, and Moses ministered all the seven days of the consecration to make all abide with Aaron.
רִבִּי חִזְקִיָּה הֲוָה יָתִיב קָמֵי דְּרִבִּי אֶלְעָזָר, אָמַר לֵיהּ, כַּמָה נְהוֹרִין אִתְבְּרִיאוּ עַד לָא אִבְרֵי עָלְמָא. אָמַר לֵיהּ ז'. וְאִלֵּין אִינּוּן: אוֹר תּוֹרָה. אוֹר גֵּיהִנָּם. אוֹר גַּן עֵדֶן. אוֹר כִּסֵּא הַכָּבוֹד. אוֹר בֵּית הַמִּקְדָּשׁ. אוֹר תְּשׁוּבָה. אוֹרוֹ שֶׁל מָשִׁיחַ. וְאִלֵּין אִתְבְּרִיאוּ עַד לָא אִתְבְּרֵי עָלְמָא. ז' נְהוֹרִין בּוּצִינִין אִתְאֲחָדוּ בֵּיהּ בְּאַהֲרֹן, וְהוּא אַדְלִיק בּוּצִינִין מֵעֵילָּא לְתַתָּא.
When R. Hizkiah was once studying with R. Eleazar, he asked him: ‘How many lights were created before the world was created?’ He answered: ‘Seven: namely, the light of the Torah, the light of Gehenna, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, the light of the Messiah. Similarly seven lights were attached to Aaron, and he lit the lower lamps from the higher.’