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254) “The nakedness of your father and the nakedness of your mother shall you not uncover. She is thy mother; you shall not uncover her nakedness.” “Your mother,” Malchut, is the mother of Israel. If he uncovered her nakedness, why did he have to reform her when he repented? It is to correct what he uncovered.
255) When the evil inclination intensifies in man, it intensifies only in incest. And all the sins are gripped to nakedness. It writes, “Shall you not uncover.” And when he is corrected, he is corrected in relation to his uncovering, and this is called “repentance.”
256) All the sins of the world are gripped to uncovering nakedness, until Ima, Malchut, is uncovered for the sins, meaning her nakedness is uncovered. When she is uncovered, all the sons, which are Israel below, become uncovered. It is written, “You shall not take the mother with the young.” And when the world is corrected below, everything is corrected until the correction rises to the holy Ima, Malchut, she is corrected, and what has been uncovered is covered. This is why it is written, “Happy is he whose transgression is forgiven, whose sin is pardoned.” Then it is called “repentance,” and then it is called “the day of atonement,” as it is written, “You shall be cleansed from all your sins before the Lord.”
Two points were corrected in Malchut: 1) Her own point of Midat ha Din [quality of judgment], which was not mitigated in Bina. From this discernment, the power of the Tzimtzum [restriction] and the Masach is on her so she will not be able to receive the upper light. 2) Her point that was mitigated by Midat ha Rachamim [quality of mercy], in Bina. From this discernment, she is fit to receive all the lights in Bina, and then she imparts of her great lights upon BYA and upon Israel, as well.
Hence, Malchut uses only the second point, Midat ha Rachamim, and this point is revealed in her. But the point of Malchut of Midat ha Din is concealed in her and is not revealed. If it is revealed, the upper light immediately departs her because of the Tzimtzum and the Masach in her.
It is written, “Tree of knowledge of good and evil.” If man is rewarded, good; if he is not rewarded, bad. If man is rewarded, the point of Midat ha Din is concealed within the Malchut and only the point of Midat ha Rachamim is revealed. At that time the Malchut imparts upon him all the abundance that she receives from Bina. And if one is not rewarded but sins, the point of Midat ha Din in Malchut appears and promptly, all the lights depart, the Dinim cling to her, and at that time man is in the poorest of states.
This is the meaning of what he says, “She is your mother.” If he uncovered her nakedness, why did he have to reform her when he repented? It was in order to correct what he uncovered. In other words, if he comes to sin, the first point, of Midat ha Din will be revealed in Malchut. It is called “nakedness” because it causes the departure of all the lights from her. Then the writing says, “She is your mother,” meaning Malchut is your mother, certainly, you will not reveal her nakedness. And if he sins and reveals her nakedness, he certainly needs to correct what he uncovered, meaning that that point of Midat ha Din that he uncovered needs to be covered once again, to give dominion to the point of Midat ha Rachamim, and then she will receive the lights from Bina once more.
All the sins that one commits cling to the uncovering of that nakedness, meaning they cause the point of Midat ha Din, called “nakedness,” to appear in Malchut, and it expels the lights from her. This is the one of which the writing warns, “Shall you not uncover.” And when one corrects one’s sin, he must correct in relation to what he flawed in that uncovering, to cover her once more. This is called “repentance,” since by covering he brings Malchut back to receive the lights from Bina.
This is the meaning of the implication, “You shall not take the mother with the young,” since with the uncovering of the mother’s nakedness, he flaws both the mother—from whom the lights have been expelled—and the sons, who are Israel—for they have nothing to receive from her. And when the world below is corrected, everything is corrected until the correction rises to the holy Ima. Thus, when man repents below, the uncovering of the nakedness he had done in Malchut is corrected and what has been revealed is covered. This means that the nakedness, which is the point of Midat ha Din, is covered once more and concealed once more, and the point of Midat ha Rachamim rules.
This is why it is written, “Happy is he whose transgression is forgiven, whose sin is pardoned.” The sin, which is the nakedness that was uncovered, is covered once more. And then it is called “repentance,” for she returns to Bina. Also, then she is called “the day of atonement,” since when Malchut returns to Bina, she is called “the day of atonement.”
257) When is Malchut called “repentance”? It is when the mother, Malchut, is covered, when the point of Midat ha Din, called “nakedness,” is covered once more and she is with the sons with joy, imparting them with abundance. It is written, “As a joyful mother of children.” She is reinstated as she was prior to being flawed. The point of Midat ha Din that was previously closed and concealed has returned to her place, meaning returned to her covered place, and all the degrees return one by one. Thus, each lower one rises to the upper one and every one of them is blessed. Then it is called “repentance,” just repentance, to include everything, meaning that all the degrees have returned and were corrected.
258) When the world, meaning Malchut, is corrected, it is corrected together, in its entirety, all at once, as it is written, “For Your mercy is great above the heavens.” “Above the heavens” means that Malchut rises above the place called “heaven.” And what is it? It is Ima, Bina, since ZA is called “heavens,” and above ZA is Bina. And since Malchut rises there, she is instantaneously like the corrected Ima. And she is called “repentance” [Hebrew: return] because Malchut will return to Bina.
259) It writes specifically “Above the heavens” because if it wrote “Over the heavens” it would mean only that place that stands over the heavens, which is Bina, and not more. Since it says, “Above the heavens,” it means that that place stands on the heavens up above, which is Atik.
260) At that time, when the actions are corrected below and Ima rejoices, Atik—meaning Keter—appears and the light returns to ZA. Then all are in joy, everything is in wholeness, the blessings are present in everything, the Rachamim are ready, and all the worlds are in gladness. It is written about that, “He will again have compassion upon us; He will subdue our iniquities.” This means that Atik will reappear in ZA because it will reveal once more what was initially concealed. And all of it is named “repentance” [return] after Atik, who reappeared.
261) “Everything” means as a whole. “Return” is like Atik. It is simply “everything,” without distinctions. And it is written, “That the Lord may turn from the fierceness of His anger and show you mercy.” Everything is included in the repentance
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