Yom Kippur [The Day of Atonement]

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807) It is written, “And on the tenth day of this seventh month,” Tishrey, “you shall have a holy convocation.” This is the Day of Atonement, the tenth, Yod, comprised of the ten penitentiary days in which five prayers were established, to connect Yod with HeyHochma with Bina. “A holy convocation” separates it from the rest of the days, in which there is work of weekdays. This is why “you shall not do any work.”

808) The days in which there is weekday work are from the side of the tree of knowledge of good and evil, which turned from a rod to a serpent, and from a serpent to a rod, to each according to his works. Matat is a rod, SAM is a serpent. But on the Day of Atonement, called “holiness,” the tree of life governs it, with which Satan and deviltries do not connect, but it is all good. For this reason, in the tree of life the servants rest, and it is then that they go out free and emerge from their shackles.

The weekdays are HGT NHY of Matat, who extends from the tree of knowledge of good and evil, Malchut. Hence, on weekdays there is good and bad. If he is rewarded, he is adhered to Matat, the rod. If he is not rewarded, he is adhered to SAM, evil, serpent. Thus, the dominion over man changes according to one’s actions. The rod turns into a serpent, since the works turn for him the dominion of good or evil.

But on the Day of Atonement, called “holiness,” the tree of life rules, meaning ZA, who is all good and in whom there is no grip to the Sitra Achra or to SAM. One who is rewarded with clinging to the Day of Atonement, which is the tree of life, has emerged from the inversions from rod into a serpent and has been rewarded with being adhered with Him forever. At that time evil has no dominion over him at all, as it is written, “Evil will not dwell with you,” written about one who is rewarded with adhering to the tree of life. In it, they go out free, and in it, they emerge from their shackles, for then they become free from the war of good and evil, and emerge from the shackles of the Sitra Achra for eternity.

809) Those on whom there is a sentence in a vow and in an oath to not change the sentence established to say the prayer Kol Nidrey [All the Vows], so the sentence would be removed from them. This is why the vow is in the name, HaVaYaHTifferet, and the oath is in the name ADNIMalchut, which caused their exile by their iniquities. Thus, through HB, they will be left and stopped. They will not be strong and will not persist, and the whole congregation of the children of Israel will be forgiven.

Hesed is water, Gevura is fire, and Tifferet is Avir [air]. And because the vows are in TifferetAvir, we learn, “breaking of vows flying in the air,” meaning that the breaking from HB flies in the air, Tifferet, and from there it cancels the vow.

810) And because the oath is from Malchut, below the vow in Tifferet, vows exceed oaths, for all who take an oath, it is as though he took an oath in the king himself, but all who take a vow, it is as though he vowed in the king’s life. The king himself is ADNIMalchut. The king’s life is HaVaYaHZA, from whom there is life to the king, Malchut.

811) The king’s life is Hochma, as it is written, “Wisdom [Hochma] preserves its owner.” Therefore, all who take a vow in HaVaYaHTifferet, it is as though he took a vow in Hochma de ZAHaVaYaH filled with letters AlephYodVavDalet HeyAleph VavAlephVav HeyAleph, which is the king’s life, the life of ZA. And all who take an oath in ADNI, it is as though they took an oath in the king himself, for himself is upper ImaBina. It is as though he took an oath in her, who is “as pure as the sky itself,” the Mochin of Malchut.

It is so because from HesedMalchut is called “a bone of my bones.” From GevuraMalchut is called, “flesh of my flesh.” In Hochma, which is the life of Tifferet, his MochinTifferet rises to be called Adam, which is forty-five in Gematria, as HaVaYaH filled with letters Aleph. It is written, “As the glory of a man,” since Tifferet is called “man” [Adam] when he has Mochin de Hochma, called in HaVaYaH filled with letters Aleph, which is forty-five in Gematria.

812) It is written about the Day of Atonement, “And you shall afflict your souls.” On the tenth of the seventh month, it is written, “Afflict your souls.” There are five afflictions to whiten the small HeyMalchut in the upper HeyBina, from whom the afflictions are extended from her left line, which are five prayers to keep in Israel the verse, “Though your sins be as scarlet, they shall be as white as snow.”

This is the meaning of the rayon they would tie on the hall’s door from within. And when the he-goat reached the desert, he would turn white, because all the iniquities of the house of Israel reach Malchut, and the repentance, Bina, whitens them.

Because it is written about Malchut, “I am the Lord, who dwells with them in the midst of their impurity.” The four white garments and the four golden garments for wearing are YAHDONHY, a combination of HaVaYaH and ADNI. It is so because the four white garments are the four letters HaVaYaH, and the four golden garments are the letters ADNI.

813) It was established to blow the Shofar [ram’s horn] on the Day of Atonement, to raise up a sound, Vav de HaVaYaHZA, to freedom, Bina. It is written about her, “He was afflicted in all their affliction.” “He” is written with the letter Aleph [in the Hebrew], but is pronounced with the letter Vav because “in all their affliction” implies the five afflictions and judgments whose source is in the left line of Bina. By blowing the ShofarZA is raised to Bina, hence it is written with an Aleph and a Vav, where the Aleph implies Bina, and the Vav implies ZA that rose to Bina. The work of the Day of Atonement is at length and consists of three degrees: thought, speech, and action.

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