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116) It is written, “And on the Asor [tenth] of this seventh month.” It is also written, “However, on the Asor of this seventh month.” It should have said “On the Asiri” [different way of saying “tenth”]; what is “On the Asor”? Indeed, on this day, all the upper degrees come one atop the other. Ten Sefirot that have GAR from Ima are drawn out to be on the moon, Malchut, to shine for her, and when they all amount to one hundred, since ten times ten is one hundred, she has GAR. At that time, Malchut is one with Ima and both are called “the day of atonement.”
This is why it was said, “On the Asor,” since Asiri indicates the Malchut alone, the tenth Sefira, but Asor indicates the whole of the ten Sefirot together, all of which come from Ima to give a tenth to each Sefira and to shine in the form of ten, which includes GAR, as well.
117) “On the Asor [tenth]” indicates ten, but why does it amount to one hundred? It would mean that it amounts to seventy, as it is written, “On the tenth of this seventh month”?
118) There are two issues here. The first is that the moon, Malchut, is called “the seventh month.” For this reason, the seventh month is called Asor [tenth], as it is written, “And on the Asor of this seventh month,” since she is illuminated ten times, ten Sefirot, and ten times ten is one hundred. The second is that “On the Asor” indicates multiplying the seventh by ten. This indeed amounts to seventy on that day, in a way that it is at the seventieth degree, and at the one hundredth degree.
She is at the one hundredth degree to complement it with GAR and to shine for her. And she is at the seventieth degree because on this day, Malchut takes the whole of the people of Israel to sentence them, and they all stand in Neshama more than in the Guf. This is so because on this day, it is the affliction of the soul, not of the body, as it is written, “And you shall afflict your souls,” “For whatsoever soul that is not afflicted in that same day, he shall be cut off from his people.” That day takes all the souls and they are in his possession. If she did not stand at the seventieth degree, she would have no authority in the souls because the existence of the soul is at the seventieth degree, as it is written, “The days of our years are seventy years.”
On the day of atonement, Malchut rises to Ima and first, receives her point, which is the root between the ruined world and the settled world. In that respect, we make the correction of the one he-goat to the Creator and one he-goat to Azazel. Afterwards, she receives the complete Mochin de Panim [anterior Mochin] from Ima, meaning GAR, and those complete Mochin de Panim are the one hundredth degree of the Malchut on that day. Also, those Mochin that she receives at the point of Bina are considered Mochin de VAK, since they are regarded as mere left line de Ima. This is why we have been ordered five afflictions that abide in the left line of Ima, prior to the arrival of the middle line to unite the lines.
These Mochin de VAK are seventy, indicating the absence of GAR de Panim, and these Mochin are the completion of the Nefesh [soul]. This is why it is written, “Whatsoever soul that is not afflicted,” since the Hochma of the left appears only in Malchut, and the light of Malchut is the light of Nefesh. The sustenance of the souls [Nefashot] is considered seventy, since the completeness of the Nefesh is specifically from the Mochin of Malchut, which are considered seventy, for she receives through five afflictions, since the Mochin, which are one hundred, GAR de Panim [face] are not yet seventy there, meaning the Hochma of the left.
119) And the souls of the children, who did not complement to seventy years, does Malchut not control them? It controls them indeed, since these Mochin de VAK are small Panim, children. However, they are not as complete as one who has been rewarded with the Mitzvot [commandments] of the Torah for many days. Hence, the seventy years apply to everyone, to children as well as to old, as it is written, “One does much, and one does little.” “One” is the unification of the seventy years—those who do much, the old, and those who do little, the child.
The seventy years that Malchut receives from Ima on the day of atonement through five afflictions are received while she has Mochin de Panim, as well, which are one hundred, ten times ten. Hence, the Mochin of the left, too, which suffers the affliction of the Nefesh, become many lights, meaning seventy years. And the children—who are considered small Panim, meaning left without right, extending from the first state of the Nukva—receive the Mochin of the left. These Mochin shine only very little.
And Malchut certainly governs them, but not completely, as one who has been rewarded with many days of the Mitzvot of Torah. This is so because one who has been rewarded with the Mitzvot of the Torah, the middle line, which is called Torah, even the Mochin of the left shine in him in a corrected form. This is the reason why he is rewarded with many days. This, also, is what he implies in “One does much, and one does little,” that the Mochin de Hochma of the left are one, and that there are two discernments in them. 1) The one that does much is an old one, who uses these Mochin of the left. It is like Malchut on the day of atonement, when there is much illumination. 2) One does little is a child, small Panim, who has no Mochin de Panim, but only these Mochin of the left, when the illumination is very faint.
120) Hence, on the day of atonement, Malchut goes through all those seventy, the Mochin of the left, and completes the degree of Hochma on all the Sefirot. Each of the seven Sefirot acquired GAR and they become ten Sefirot.
However, there are no general GAR there, and this is why they are seventy. Also, all the souls rise before Him and He sentences them, since the Mochin of the seventy years are Din and the Creator has pity on Israel on this day and imparts upon them the Mochin in the form of one hundred. One who did not remove the dirt from his spirit to clean it, when his prayer rises on that day, it drowns in that place called “mire and dirt,” meaning SAM and Lilith, which is the depths of the sea. Thus, his prayer does not rise to be crowned at the head of the King.
121) On this day, a person should not disclose his sins before another because many are slanderers, taking this word that he had revealed, raising it up, and testifying on that word. And what of the verse that says, “Keep the doors of your mouth from her that lies in your bosom”? It is all the more so with those who slander and follow him and examine how to slander him and testify against him. And it is especially so with one who is impudent toward everyone, who has no shame disclosing his sins and who desecrates the name of the Creator. This is why it written, “Do not let your mouth bring your flesh into guilt.”
122) “This month shall be unto you the beginning of months.” All the times and all the months are the Creator’s, so why does he say, “This month shall be unto you”? “This month shall be unto you” means that it is Mine, but I gave it to you. It is yours means that it is revealed, meaning that the lights in it are revealed for Israel. But the seventh month is Mine, hence it is concealed and not revealed, as it is written, “At the full moon for our feast-day” [in Hebrew, Kesse (full moon) has the letters of “cover”]. The whole issue of covering and disclosing the lights relates to illumination of Hochma.
“This month shall be unto you” is in the order of the alphabet, in the order of the letters Aviv [spring], since Nissan [1st month in the Biblical calendar] is called “the month of spring,” which is Aleph–Bet–Gimel. This is so because the letters, Yod and Bet of Aviv are three because Yod in diminution is one. It turns out that the letters of Aviv are Aleph–Bet–Gimel. But the seventh month is Mine, and this is why its name begins from the end of the letters of the [Hebrew] alphabet, Tishrey. You, in direct order—Aleph–Bet–Gimel—from below upwards, when the letters are counted Aleph, first, then Bet, and I, in reversed order, Tishrey, from above downwards, with the letters descending in count—first the letter Tav, then descending to Shin, and then to Reish.
Partzuf Malchut is called “a year,” in which there are twelve months. Six months are from the Chazeh up, HGT NHY, from Tishrey to Adar, and her six months from her Chazeh down are HGT NHY, from Nissan to Elul. And even though from the Chazeh and above it is HGT—and from the Chazeh and below it is NHY—they are mingled with each other. This is why there is HGT NHY above, as well as below. From her Chazeh upwards, Malchut is considered Bina, where she is covered. And from the Chazeh down, Malchut is considered herself, where she is revealed.
It is written, “Shall be unto you,” revealed, meaning that the month of Nissan, from the Chazeh down is revealed, that the lights are revealed. But the seventh month is Mine, hence it is concealed and not revealed, since the month of Tishrey is from the Chazeh and above, where it is considered Bina, covered through the month of Adar.
However, since the covering begins in Tishrey, he mentions only Tishrey, and the disclosure of the month of Nissan continues through Elul. Yet, since the disclosure begins in it, the text mentions only Nissan. This is why it is called, “the first month of the year,” the first of the revealed lights, as on the fifteenth of Tishrey, since in it begins the disclosure.
When the letters are in order, it indicates the disclosure of the lights, which increase each time. When the letters are reversed, such as in Tishrey, it indicates the covering of the lights, which diminish in the count. And as it is in general, so it is in particular, on each of the twelve months. The first half of the month is above the Chazeh and the lights are covered. From the fifteenth day onwards, it is below the Chazeh and the lights become revealed.
123) The seventh month is Mine. In the beginning of the month, I am covered. On the tenth, I am covered because I am in the first five days of the month, and in the five other days, and in the third five days. In the beginning of the month, it is Me because it is the first five days. On the tenth of the month it is Me because it is the other five days. On the fifteenth of the month it is Me because it is the third five days.
The month divides into two at the Chazeh, as well, like the twelve months of the year. It contains three lines above the Chazeh, which are Bina—and are covered through the Chazeh—and three lines from the Chazeh down, considered Malchut herself, and which are revealed. And since the lines extend from Bina, which comprises five Sefirot HGT NH, there are five Sefirot in each line.
In the beginning of the month I am covered, and it is not yours, disclosed, since there are five days HGT NH from the right line above the Chazeh. On the tenth of the month I am covered and it is not yours, disclosed, because of the last five days, since they are the second five days, HGT NH, meaning the left line above the Chazeh. On the fifteenth of the month, meaning until the fifteenth of the month, I am covered and it is not yours in disclosure, due to the third five, since they are the third five days, HGT NH, the middle line above the Chazeh. Hence, until the fifteenth of the month, the lights are covered and it is not yours. But from the fifteenth onwards, the lights appear because the fifteen are the point of Chazeh from which the disclosure of the lights begins.
124) What is the reason that it is covered until the fifteenth of the month? It is that this whole month is from a higher world, from Bina, since the first six months are from Bina, and the upper world is in the form of five at all times. This means that on each and every line, it has five Sefirot, HGT NH, and this is why this month is concealed and not revealed, since the upper world is covered and everything in it is covered.
This month is the Creator’s only; it is not yours. When the fifteenth day of the month arrives, the point of Chazeh, then it appears. This is so because from the Chazeh down, it is the year in general, Nissan, and on the fifteenth day of each month, it is already regarded as Malchut herself and the lights appear.
Everything comes for the renewal of the moon, since all the lights that were covered from the Chazeh and above come from the Chazeh and below at the renewal of the moon, Malchut. This is so because from the Chazeh downwards, it is already regarded as the moon herself, and not as Bina. Hence, the moon is completed and shines from upper Ima, from Bina, and is poised to shine below from the lights that are above. This is why the fifteenth day of the month is called “first,” as it is written, “And you shall take you on the first day.”
This is so because thus far, until the fifteenth day, all the Sefirot stood in the upper world, Bina. Henceforth, from the fifteenth day, the Sefirot come down to the lower world, Malchut, hence the lights are revealed. And since the fifteenth day is the first of the revealed lights, it is called “first.”
125) From the upper day, from Bina, these were the first days. Prior to the fifteenth of the month, they are the upper world, Bina. Who judges the Din [judgment] of the world in the beginning of the year? After all, there is no Din in this world, but only the Din of the lower world, which is called “The God of the whole earth.” This is so because if the Din of the world were sentenced above, in Bina, Bina would not be called “the world of freedom,” a world with illuminations of all the worlds, a world in which there is the whole of life, a world with all the freedom. And since the Bina is given all those names, it cannot be said that there is judgment in her, to judge the world.
Also, it is not from the Din of Isaac, Bina’s left line, since if it were to awaken Din to this world, the whole world would not be able to tolerate, since there is no one who can tolerate this fierce, high fire of the left line of Bina, except for the fire below, Malchut, which is fire that tolerates fire.
Since Isaac, the left line of Bina, is in a place of GAR, all his awakening is regarded as extension of Hochma from above downwards, which is a very harsh Din, which the world would not be able to tolerate. But although Malchut extends from the left line of Bina, which is fierce fire, nevertheless, because she is a female light, shining only from below upwards, the Din in her is not as harsh and the world can tolerate it.
It turns out that the fire of the left line of Bina awakens only to Malchut, which is the fire below, and Malchut can tolerate it because it is a female light. This is so because as it was written, there is no one who can tolerate this fierce, high fire of the left line of Bina besides the fire below, Malchut, which is fire that tolerates fire. This is so because within her, it turns into illumination of the female, which shines only from below upwards. This is not so harsh and the world can tolerate it.
And since the beginning of the year is from the Chazeh and above, Bina, it is perplexing, who sentences the world when Bina herself is the world of freedom and if her left line were to awaken alone, the world would not be able to tolerate it?
126) But just as our world is the lowest of all worlds, all its Dinim [judgments] are from the bottom world, Malchut in Atzilut, called “God is a … judge.” Her Dinim are called “the upper Din” in relation to our “this world.” Hence, to us, they are as Dinim de [of] Bina. And because she is the seventh degree of ZA, He does not sentence a person unless from twenty years onwards.
127) If she is seventh, why does she sentence a person from twenty years and above?
128) The courthouses below, on earth, do not sentence a person prior to thirteen years. This is because they leave seven years for the seventh, where “The God of the whole earth shall He be called,” and man has no permission in those seven. Also, these seven are present only on the thirteen below, which are a throne to it. For this reason, all the sentences and all the Dinim below are of those seven below, the whole of the twenty years.
In each state of Malchut that contains Din, she is called, “a courthouse.” There are two states of Katnut [smallness/infancy] in her, which are Dinim: 1) When she receives from the point of Holam, at which time there is Nefesh–Ruach of Katnut in her. These Dinim are Dinim de Nukva, and at that time she is called “the lower courthouse.” 2) When she receives from the point of Shuruk, when she rises and dresses the left line of Bina. At that time, she is in Hochma without Hassadim, obtaining Neshama de Katnut. These Dinim are called Dinim de Dechura [male Dinim]. Then she is called “the upper courthouse,” since these Dinim extend from GAR, from Neshama de Katnut.
Malchut is called, “seven,” hence her NRN are three times seven. In the first state, of Katnut, when she has only Nefesh–Ruach de Katnut, there are two times seven in her, which are Yod–Dalet (14). In the second state of Katnut, when she has Neshama, as well, there are three times seven in her, which are Chaf–Aleph (21).
The lower courthouse, which extends from the first state of Katnut de Malchut, does not punish until thirteen years and one day. This is so because one day in a year is considered a year. And there are two times seven in there, which are fourteen, such as the lower courthouse, Nefesh–Ruach de Katnut in Malchut. But in the upper courthouse, the Neshama de Katnut, they do not punish before twenty years and one day, where one day in a year is considered a year, and there are three times seven in there, which are twenty-one.
Just as our world is the lowest of all worlds, all its Dinim are from the bottom world, meaning that our world can receive from Malchut and not from Bina. Her Dinim are called “the upper courthouse” compared to our bottom “this world.” And with respect to our “this world,” even though the Din of the beginning of the year comes from Malchut, it is regarded as an upper Din that comes from Bina, since it is due to the clothing of Malchut over the left line of Bina, which is Dinim de Dechura and considered Neshama de Katnut of Malchut. For this reason, in relation to us, it is regarded as Bina, since then the Malchut rises to Bina, and then Malchut is actually regarded as Bina to us. This also explains that since the first day of Rosh Hashanah [a two-day festival in the beginning of the year] is Bina, where do the Dinim there come from? The Dinim are from Malchut that rose to Bina, which to us is actual Bina.
The lower courthouses, in the earth, do not sentence a person until thirteen years, which is the first state of Katnut of Malchut, NR [Nefesh–Ruach] of Katnut, which is two times seven, fourteen, which are thirteen and a day. This is so because they leave the seven years for the seventh, which will be called “The God of the whole earth,” since the courthouses below have a grip only in the two times seven of NR de Katnut. And the third seventh, of Neshama de Katnut, leave for the Malchut, which is called “The God of the whole earth.” Also, man has no authority in those seven since man has no permission to cling to the Dinim of the third seven because they extend from Malchut’s rise to Bina, where man does not attain and govern.
This is why it was said that these seven years are present only through the thirteen below, to which they are a throne. The third seventh are Neshama de Katnut. They can be disclosed only after Malchut has obtained thirteen years from NR de Katnut, considered a throne to the third seven. For this reason, all the sentences and all the Dinim that extend to people below are of those seven below, which are the courthouse of above.
In other words, the third seventh of Malchut, the bottom world, the Neshama de Katnut of Malchut, are the whole of the twenty years, since the third seven necessarily contains the two times seven of the NR, and contains twenty years. Then the courthouse of above—the Neshama de Katnut of Malchut—punishes.
129) The Din of the world in the beginning of the year through the degree of Neshama de Katnut of the Malchut, which is the third seven, actually stands in Din over her children in this world, to be purified for the upper world, to receive the Mochin de Gadlut from Bina. This is because she has no help by which to rise and be purified except from the lower ones, by them repenting and raising MAN.
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