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409) “The Lord has sworn by His right hand, and by the arm of His strength.” As long as a man sins before the Creator, there is a degree that is known above against that sin, to judge man and to observe him. If he repents entirely before his Master, the sin is removed and the Din [judgment] does not govern him and does not reach him. If he does not repent, the sin is written in that degree. If he continues to sin, another degree is poised against him and agrees with the Din in the first degree, and then he needs a bigger repentance. And if he continues to sin, he adds degree over degree until he completes five degrees.
410) Since the right was established opposite the man and he agreed to it, to the Din, the left is ready to agree with the right and be included in it. When the left agrees with the right, it is no longer dependent on repentance, and then all agree on the Din over that man and the Din is on him.
411) When the Din is completed and hangs on the man, the fingers are completed and erected five against five, right in left, to show that they all agreed about his Din, and his hands straighten, meaning the fingers are crossed in one another to show something without the man’s intention, which he did not intend. This is why it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy,” meaning that the left is included in the right and the Din is completed, and then everything persists. Hence, when the Creator wishes to sustain everything, it is written, “The Lord has sworn by His right hand and by His strong arm, ‘I will never again give your grain as food for your enemies.’”
How is the oath of the Creator done? Because certainly, the Torah spoke as in the language of people. But what is the inner meaning of the matter? It is that all of the Creator’s revelations to the lower ones, which are defined by reading and by speech, are through actions that are from Him. Hence, the oath, too, is a disclosure of such an act, which is defined by its necessary inevitability, like an oath that can no longer be changed.
In that regard, the text clarifies two matters: 1) There is a limit to the sins and to the Dinim [judgments]. Once the sinner has reached that limit, he can sin no more, and thus, there are no more Dinim. 2) With respect to the whole world, this boundary is regarded as an oath, since it is as though the wicked ones have died, for they can no longer sin and there are no more Dinim in the land. It is written about that, “The Lord has sworn by His right hand and by His strong arm, ‘I will never again give your grain as food for your enemies.’” This will be prior to the end of correction.
The root of all sins is in the prevailing of the left over the right. Each one has his root above, and a sinner intensifies the left and separates it from the right, creating a dispute between the right and left, like the dispute that was between them before the middle line mingled them. The sinner does all that in the root of his soul above, and the Dinim that extend from this dispute are his punishments. If he continues to sin and does not repent, the harsh Midat ha Din [quality of judgment] from Malchut de Tzimtzum Aleph [first restriction] that was not mitigated in Bina appears on him. And at that time, all the lights depart from his root above and he dies.
However, this Midat ha Din that appears over him is not completed in a single time. Through the increase of sins, it gradually grips to each of the five degrees HGT NH. When it reaches the top of the Sefirot, Hesed, its form is fully completed and there are no more Dinim. And the saying that the harsh Midat ha Din of Malchut de Tzimtzum Aleph repels the lights wherever it touches applies only to the left line, from which the Hochma extends. But in the right line, from which the Hassadim extend, Midat ha Din does not blemish anything because there was no Tzimtzum on the light of Hassadim.
After the harsh Midat ha Din grips all five degrees HGT NH, all the lights of HGT NH—of the left line only—depart completely, and the right line not only remains unharmed, but it even strengthens, since it won in the dispute. Thus, the left line has been cancelled and must now be included in the right line. But the sinner, who has already been attached to the left due to his sins, cannot receive anything from the right line and this is why he dies.
But the world cannot exist on Malchut de Tzimtzum Aleph of Midat ha Din, since her Kelim are unfit to receive the light of life. This is why the world was first created in Midat ha Din, He saw that the world could not persist and associated Midat ha Rachamim [quality of mercy] with it, which raised Malchut to Bina—Midat ha Rachamim—where it was mitigated. And then, the Kelim of the people in the world, who extend from Malchut, are fit to receive the light of life and all the Mochin, and they can persist.
Hence, Malchut was made of both these points. The point of Midat ha Din in her is concealed and unknown, and the point that is mitigated by the Rachamim of Bina is revealed so that those who extend from her will be able to receive lights and Mochin. And because of those two points, she is called “the tree of knowledge of good and evil.” If people are worthy, Midat ha Din is in concealment and they can receive abundance from her. If they are not worthy, Midat ha Din in her appears on them, all who extend from her blemish their Kelim, they are unable to receive light, and she is bad for them.
With a sinful person, as long as the point of Midat ha Din has not appeared on him, repentance is beneficial because his Kelim are still able to receive light. But once the point of Midat ha Din appears on him, repentance no longer helps him because his Kelim can no longer receive any light.
You should also know that there is nothing that does not have ten Sefirot in it, meaning five, which are the discernments, KHB TM, since Tifferet alone contains six Sefirot, thus they are ten. In ZAT, they are called HGT NH, where HGT are KHB and NH are TM. And when the point of Midat ha Din appears over a sinful person, he blemishes all ten Sefirot from the root of his soul—first in Hod, then in Netzah, until he blemishes Hesed. At that time the disclosure of the point of Midat ha Din is completed and repentance no longer helps.
With his sin, a person blemished the degree above, in the root of his soul, and a division occurred between the two lines—right and left. This induced the disclosure of Midat ha Din, since the blemished degree brings upon him Dinim and observes him, to see if he repents, since as long as he did not blemish his ten Sefirot through Hesed he did not corrupt his Kelim and can repent. And he can sin further, meaning extend from the left line below.
If he continues to sin, then another degree stands before him, when he blemishes a higher degree in the root of his soul. And if he continues to sin, he adds degree by degree until he completes five degrees, which are the whole of the ten Sefirot of the root of his soul. At that time, the left line above is emptied from all the light and he can no longer sin, since he has nothing more to suck from the left, and the dispute between the left and the right ceases. This is so because after Midat ha Din appears in the Sefira of Hesed in the root of his soul, the left line can no longer receive any more light, and the right line is was corrected and strengthened, since it won the dispute.
The right is established opposite the man who won the dispute and was corrected, and agreed to the Dinim that appeared in the left line. And in a sinful person, the left is willing to agree with the right and be included in it for because he has been emptied of his lights and his dispute with the right has been cancelled, he is willing to be entirely merged with the right and enjoy the lights of the right. And since the left agrees with the right, it no longer depends on repentance because the left agrees to be included in the right only after Malchut of Midat ha Din appears in all the degrees through Hesed. At that time, repentance no longer helps because his Kelim were corrupted and he is no longer able to receive light even if he repents.
When the Din is completed, when Midat ha Din appears in all the degrees and there is nothing more for him to blemish, then he is completed, meaning the dispute between the right and left is reconciled and there are no more Dinim because he can no longer sin and the left surrenders and is entirely included in the right. Then the fingers stand five opposite five, right in left, meaning that all five discernments of the left came inside the five of the right. Then his hands straighten, to show a thing without man’s intention. Thus, after the Din upon him is completed and concluded, the sinful person crosses the fingers of his hands in one another without intending it. This shows that five fingers, which are the ten Sefirot of the left of the root of his soul above were crossed and included in the right. And the sinner, who can receive nothing from the right, is sentenced to death. And even though he did his deeds below without any intention, they indicate to his sentence above.
Thus far it was in regards to a sinful individual. However, with regards to the whole of Israel, there are righteous who cling to the right, and there are wicked who enhance the left line with their sins. The whole of Israel is sentenced after the majority. If the majority are the wicked ones, the left line intensifies and wishes to revoke the right line. Then the nations, which extend from the left line, gain power to tyrannize Israel—who are from the right line—and to afflict them. So were all the exiles, including the exile in Egypt.
However, after the wicked ones intensify their sins until they reveal the Midat ha Din on all five degrees through Hesed, the left line is emptied and has no strength to stand on its own. And then it is included in the right line. And when the left line is cancelled, the punishments are cancelled and the Egyptians’ power to afflict Israel is revoked, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.” This means that the left has been included in the right and the Din has been completed.
This is so because once Midat ha Din has been exiled and the power of the left was revoked, and it was mingled with the right, the power of the wicked ones and the power of the Egyptians who cling to the left has been cancelled. Then the right intensifies because it won the dispute, and at that time it is said, “Your right hand, O Lord, is majestic in power,” since it defeated the left. Hence, “Your right hand, O Lord, shatters the enemy,” the Egyptians, who extend from the left.
As it was in the exile in Egypt, so it will be in the future. When He redeems us from all the nations in the world, then, too, it will be by the act of disclosing the Malchut of Midat ha Din in all the degrees, which revokes the power of the left so it can never prevail over the right. This act is regarded as an oath that no nation in the world will ever enslave Israel, who extend from the right.
Therefore, when the Creator wishes to keep everything in a way that no nation or tongue [language] will ever be able to enslave Israel, it is written, “The Lord has sworn by His right hand, and by the arm of His strength,” through the act of disclosing the Malchut of Midat ha Din in all the degrees in the worlds. This is the oath and the promise that the left line will never again be able to prevail over the right. Hence, “The Lord has sworn by His right hand,” by the intensification of the power of the right, which won the dispute. “And by the arm of His strength” means by the left that has already been included in the right, “I will never again give your grain as food for your enemies, nor will foreigners drink your wine for which you have labored.”
Three issues are revealed here in the matter of the disclosure of Malchut de Midat ha Din on all the degrees, which subdues the left line so it is included in the right in a way that it can never again prevail over the right. 1) Disclosure of Midat ha Din at the root of a sinful individual, whose hope is entirely gone and he cannot continue sinning, but he can no longer repent, as well. 2) Disclosure of Midat ha Din at the root of a single nation, as it was in Egypt, when it was said, “Your right hand, O Lord, is majestic in power.” The act of disclosing Midat ha Din on the Egyptians is like an oath that the Egyptians will never again be able to enslave Israel, as it is written, “For the Egyptians whom you have seen today, you will never see them again forever.” 3) The act of disclosing the Malchut de Midat ha Din in the whole world, which affects all seventy nations. At that time, the Creator give an inclusive oath that the left line will never again prevail over the right line throughout the world, as it is written, “The Lord has sworn by His right hand.”
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