זוהר ויקרא — דף נח ע”ב

There are times in the weeks when goodwill is found, and there are times in the weeks when judgments are found in the world. And there are times in the days when goodwill is found in the world and the world is fragrant, and there are times in the days when judgments hang in suspense and are found, even from hour to hour. And on this it is written, "there is a time for every purpose, etc.," and it is written, "and as for me, my prayer is to You, etc.," and it is written, "seek the Lord while He is found," and it is written, "why, Lord, do You stand far off, hiding Yourself in times of trouble," and it is written, "from afar the Lord appeared to me," and sometimes He is near, as it is written, "the Lord is near to all who call upon Him." Therefore it is said, "that he not come at just any time into the sanctuary, etc."<br />
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Rabbi Shimon said: we have already explained the matter in its time, and so it is certainly, and here the Holy One, blessed be He, comes to warn Aaron not to err in the same sin his sons erred in, for this time is known, so that he not join another time to the King. This is what is written, "that he not come at just any time into the sanctuary," meaning, even though a time may appear which is given over to another to conduct the world, and it may seem possible to unite with it and draw near to the sanctuary through it, since "I and My Name are One" — nevertheless, "let him not come at just any time into the sanctuary." And if he wishes to know by what he should enter — by "this" (bezot): "by this shall Aaron come into the sanctuary," for this "this" is the time bound to My Name; by that yud inscribed in My Name he shall enter the sanctuary, but let him not come at just any time. And we have learned, Rabbi Yossi said: it is written, "He made everything beautiful in its time," and so it is certainly: "everything" — this with that, so that others do not mingle between them; "in its time" — exactly, and not in another; therefore the warning to Aaron, "let him not come at just any time into the sanctuary," but by what shall he enter — by "this," as has been explained, as it is written, "by this shall Aaron come into the sanctuary."<br />
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Rabbi Elazar was sitting before his father, and he said to him: it is written concerning the congregation of Korach, "and they perished from among the assembly"; what does "they perished" mean? It is as it is written, "and I will destroy that soul from among its people." Rabbi Shimon said: the sons of Aaron are different, for no perishing is said of them as of the congregation of Korach, of whom it is written, "and they perished from among the assembly," and "behold, we perish, we are all lost, we are all lost," to include those two hundred and fifty who offered the sweet incense and who certainly perished, but these, Nadav and Avihu, did not perish. And he went on to ask: it is written, "that he not come at just any time into the sanctuary," and it is written, "by this shall Aaron come into the sanctuary"; since it says "that he not come at just any time," why is it not written at what time he should enter? Elazar answered him: this has already been stated — it is one matter and one time that the priests must know, but it was concerning the sin of his sons that He came to warn here, and this has already been explained. He said to him: I too thought so, and I wished to settle the matter.<br />
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He said to him: Elazar my son, come and see, all the sacrifices and all the burnt offerings are a satisfaction to the Holy One, blessed be He, but there was never satisfaction like that of this incense, for the incense is superior to all, and therefore it was brought into the innermost sanctuary in a whisper. And therefore people were never punished for any other sacrifice or burnt offering as for the incense, for all the service of the Holy One, blessed be He, is bound and consumed here more than in anything else, and therefore it is called ketoret (incense), as it is said, "oil and incense gladden the heart." Rabbi Shimon opened and expounded: "to the fragrance of your good oils, etc." — this fragrance is the fragrance of the incense, which is finer, superior, and more inward than all; and when that fragrance rises to bind with the anointing oil of the flowing streams, they awaken with one another and bind as one, and then they become good oils to give light, as it is said, "to the fragrance of your good oils." And then oil is poured from level to level, through those levels called the Holy Name; this is what is written, "your name is oil poured out, therefore the maidens love you." "Alamot" (maidens), as we have explained, means "olamot," worlds indeed, as it is said, "upon alamot, a song," and all is one. And in the book of Rav Hamnuna Sabba it is written: what is "alamot"? As it is said, "and she gives food to her household and a portion to her maidens"; "her maidens" are the alamot; "they love you" — to bless Your name and sing before You, and from there blessings go out to all the worlds below, and the worlds above and below are blessed.