We read in the chapter of Beaalotha:

Take the Levites from among the children of Israel and perform a cleansing over them (...) And they will take a young bull, and a grain offering with him: fine flour mixed with oil; And take the second young bull for a cleansing offering (...) And Aaron will make the Levites pass before the Lord from the children of Israel, and they will be to carry (them) the service of the Lord (...) And the Levites will lay their hands on the head of the bulls, and prepare one bull for a sin offering and one for a burnt offering to the Lord, to atone for the Levites (...) they were given to me from among the children of Israel (...) And the children of Israel will not have harm from the approach of the children of Israel to the Holy Place.


Two sacrificial bulls, given, given to Me... Why such duality in the Torah, in this concise synopsis, "not tolerating superfluous words"? And why such attention to the Levites? Let's try to understand these issues.

According to Kabbalah, the Jewish people are divided into four parts - respectively, the four letters of the Unpronounceable Name and the four Sefirot. Cohanim (Hochma), Levites (Bina), Israelites (Zeir Anpin) and Hera (Malchut).

As we have already said, the Levites are the Sefirat of Binah Yisrael. Her "role" is as follows: she receives from Hochma the Light of the Purpose of Creation, but being an "altruist" reflects it, as it were (Ohr Hassadim - the Light of Correction). And only in the "clothes" of the Light of Correction, a small fraction of the Light of the Goal can reach "below" - to ZA and Malchut without causing "breakage", that is, receiving for its own sake. And this is indicated by what was said, "and there will be no harm to the children of Israel from approaching the Holy Place."

The two sacrificial bulls and the double "dana" hint at the "game" with the two Lights taking place in Bina.

The Levites, on the other hand, assist the Cohens, just as in the scheme, Binah interacts with Hochma.