"You shall afflict your souls"

236. "In the seventh month, on the tenth day of the month" (Vayikra 16:29). Tenth is exact as we have learned THAT TENTH DENOTES MALCHUT. "You shall afflict your souls" (Ibid.): This is exact. We have learned "your souls (Nefashot)" indeed, as it all depends upon Nefesh, AS THE LIGHT OF MALCHUT IS CALLED NEFESH AND NEFESH ALWAYS DENOTES MALCHUT. For this reason, one should eat and drink from the ninth of the month, DENOTING YESOD, more than any other day. Even though we learned this in another manner, it is all very well. They amount to the same thing and each thing is in its own place. This is how it should be.

237. We have learned that on that day, all joy and every light and every indulgence in the worlds, NAMELY FORGIVENESS OF SINS, all depend on supernal Ima. All springs are drawn and flow from it, MEANING BOTH THE ILLUMINATION OF CHOCHMAH AND THE ILLUMINATION OF CHASSADIM. Then all these candles glow, BEING THE SECRET OF THE LIGHTS OF THE FIRE WITHIN MALCHUT, and they glow with light and joy until everything becomes fragrant. At that point, all Judgments are within the glow, AS THOSE JUDGMENTS DRAWN FROM THE FIVE AFFLICTIONS CAUSE CHOCHMAH TO SHINE FORTH. IF NOT FOR THEM, THE CHOCHMAH WOULD NOT BECOME REVEALED AS MENTIONED. The Judgment is not being carried out, BUT IS MERELY IMPENDING. This is the meaning of, "You shall afflict your souls," TO ENABLE THE ILLUMINATION OF CHOCHMAH.

238. Rabbi Aba said: My master has told us from the text of the Mishnah that Yisrael were only exiled from their land for renouncing the Holy One, blessed be He, as it is written, "We have no part in David, neither have we inheritance in the son of Yishai" (II Samuel 20:1). DAVID DENOTES MALCHUT, SO THEY WERE SAYING, "WE HAVE NO PART IN MALCHUT." I have found another verse on this. It is written, "Now see to your own house, David" (I Melachim 12:16). HE QUESTIONS: DOES THE HOUSE OF DAVID ALSO DENOTE MALCHUT? He replied: Certainly MALCHUT is referred to as the house of David, as it is written, "O house of Jacob, come, and let us walk in the light of Hashem" (Yeshayah 2:5). The house of Jacob is similar to that which is written in, "And I will glorify My house of glory (Tiferet)" (Yeshayah 60:7), SINCE JACOB IS TIFERET AND THE HOUSE OF TIFERET IS MALCHUT. IN THE SAME MANNER, THE HOUSE OF DAVID POINTS TO MALCHUT. THE EXPLANATION OF THE VERSE, "O HOUSE OF JACOB, come, and let us walk in the light of Hashem:" IT HAS THE SAME MEANING as in, "And a river went out of Eden to water the garden" (Beresheet 2:10). RIVER REFERS TO ZEIR ANPIN THAT WATERS THE GARDEN THAT IS MALCHUT. He planted the Garden to enjoy himself there with the pious ones who dwell within. THEREFORE, IT IS SAID, "O HOUSE OF JACOB," DENOTING MALCHUT, "COME, AND LET US WALK IN THE LIGHT OF HASHEM," WHICH IS ZEIR ANPIN THAT WATERS MALCHUT.

239. We have learned that it is written, "Also (lit. 'but') on the tenth day of this seventh month there shall be a day of atonement...and you shall afflict your souls" (Vayikra 23:27). It is also written, "And this shall be a statute forever to you: that in the seventh month, on the tenth day of the month, you shall afflict your souls" (Vayikra 16:29). IN THE LATTER IT DOES NOT SAY, "BUT ON THE TENTH." What is meant by "but ON THE TENTH" that is written in this verse? He replied to him: It comes to exclude, FOR WHEREVER THE WORD "BUT (HEB. ACH)" IS WRITTEN, ITS PURPOSE IS TO EXCLUDE. Since it is written, "And you shall afflict your souls: on the ninth day of the month" (Vayikra 23:32), so it says later "but on the tenth day." It should merely say, 'but tenth day,' ONLY IT TEACHES US that with the tenth rests the whole matter OF "YOU SHALL AFFLICT YOUR SOULS," YET NOT ON THE NINTH DAY OF THE MONTH.

240. He said to him: If so, "but on the first day you shall have put away leaven out of your houses" (Shemot 12:15). We have learned "but" sets a dividing line, meaning for a half day the eating of leaven is prohibited and for a half day it is permitted. It is also written here, "But on the tenth day of the month," meaning a half time forbidden to eat and a half time permitted. So He said to him here also, "And you shall afflict your souls." There is a separation, in that affliction takes place from midday onward, MEANING AFTER THE TIME ALLOTTED TO EATING. Thus "but" divides. This applies to "and you shall afflict your souls" as well.

241. Rabbi Elazar said: It is written, "For on that day will He forgive you..." (Vayikra 16:30). It should say, 'will I forgive you,' AS IF SOMEONE IS SPEAKING FOR HIMSELF. HE ANSWERS, "Will He forgive you" SPOKEN IN THIRD PERSON includes Jubilee, DENOTING BINAH, from which springs flow, MEANING THE ILLUMINATION OF CHOCHMAH, to water on this day all sides and to water and satiate everything. This is the meaning of "you," namely "for you," in order to cleanse you this day, as it says, "that you may be clean of all your sins before Hashem" (Ibid.). Harsh Judgment will not affect you.

242. Rabbi Yehuda said: How lucky were Yisrael that the Holy One, blessed be He, craved them and wished to cleanse them, so that no sin would be found with them, in order that they could be members of His chamber and dwell in His palace. Regarding the future, it is written, "Then will I sprinkle clean water upon you..." (Yechezkel 36:25).