Sefirot Combination (Cycles of Seven Weeks):
4th day of Week 26 and the 32nd day of the cycle of Netzach (Victory/Endurance), Netzach shebeHod shebeNetzach, Victory/Endurance within Glory/Acknowledgement within Victory/Endurance.
Alef-Bet/Psalms (Cycles of 22 days):
Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries.
גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים:
My father said: Truth is the middle path. An inclination to the right, to be overly stringent with oneself and find faults or sins not in accord with the truth, or an inclination to the left, to be overly indulgent, covering one's faults or being lenient in demands of avoda out of self-love - both these ways are false.
From my father's sichot: The sin of Aharon's sons was "...when they drew close before G‑d and died." This was ratzo without shov, return. The truth is that when coming "before G‑d" there must be tit'haru, one must be clean and pure, and (the closeness) must be evident in actual deeds. That which is on the very highest planes descends to the very lowest depths; hence ratzo without shov is death.
Continuing, G‑d commands Moshe (Vayikra 16:2) to speak to Aharon. The letters in the name Aharon are those in the word nir'eh, "visible," which in terms of the powers of the soul refers to intellect.
Moshe is to tell Aharon that in order to enter the sacred (area), even "within the curtain" - meaning the state prior to tzimtzum - he must know that...
...upon the ark (ha'aron - the letters of this word spelling nir'eh, "visible" - i.e. intellect) there is a kaporet, a covering, an inner intent and purpose of a concealment, expressed in the words, "the face of (or "the inner aspect of") the kaporet."
For this reason one "should not die," i.e. he should not stop with ratzo, the entering alone - for "...in a cloud will I appear on the kaporet;" the inner intent and purpose of the First tzimtzum is revelation.
The introductory word to all this is v'al, "he shall not (enter)." This expression of negation indicates total nullification of self, bitul, doing what Chassidus demands, not what his intelligence dictates. Then "he shall enter the sacred (area)."