Vayikra
Aba and Ima Judgment Mercy Tetragrammaton Yud Hei Vav Hei (YHVH) Zeir Anpin

248. We learned that from the side of Ima Klipot come out, which examine laws, take hold of the legislations of Gvurah, NAMELY THE LEFT COLUMN WHICH IS JUDGMENT and overpower Mercy, as written, "Gathered together against (lit. 'above') Hashem" (Bemidbar 16:11), truly above Hashem, NAMELY BINAH, WHICH IS ABOVE ZEIR ANPIN CALLED YUD HEI VAV HEI. The worlds are then found wanting as they are not whole, and dissension arises in them all.

248. תָּאנָא. מִסִּטְרָא דְּאִימָּא, נָפְקִין גַּרְדִּינִין נִימוּסִין קְלִיפִין, וְאַחֲדִין בְּקוּלְפוֹי דִּגְבוּרָה, שַׁלְטִין עַל רַחֲמֵי, כד"א הַנּוֹעָדִים עַל יְיָ,' עַל יְיָ' מַמָּשׁ. וּכְדֵין אִשְׁתְּכָחוּ עָלְמִין חֲסֵרִין, דְּלָא שְׁלֵמִין, וּקְטָטוּתָא אִתְעָר בְּכֻלְּהוּ.

Deeds Evil Judgment Mercy

249. When the inhabitants of the world better their deeds below, Judgments are mitigated and removed, and Mercy stirs and overpowers that evil which arose from the Judgment. When Mercy stirs, joy and consolations abide, because they overpower evil. Hence, "Hashem relented of the evil" (Shemot 32:14), for the Judgment is subdued and Mercy reigns.

249. וְכַד בְּנֵי עָלְמָא מַכְשְׁרִין עוֹבָדֵיהוֹן לְתַתָּא, מִתְבַּסְּמָן דִּינִין, וּמִתְעַבְרָן, וּמִתְעָרֵי רַחֲמֵי וְשַׁלְטָן עַל הַהוּא בִּישָׁא דְּאִתְּעַר מִן דִּינָא קַשְׁיָא. וְכַד מִתְעֲרָן רַחֲמֵי, חֶדְוָה וְנִיחוּמִין מִשְׁתַּכְּחִין, מִשּׁוּם דְּשָׁלִיטִין עַל הַהוּא בִּישָׁא. הה"ד וַיִּנָּחֶם יְיָ' עַל הָרָעָה. וַיִּנָּחֶם מִשּׁוּם דְּאִתְכַּפְיָא דִּינָא קַשְׁיָא, וְשַׁלְטִין רַחֲמֵי.

Aba and Ima Atonement Gates Judgment Mercy Repentance Sin Yom Kippur

250. We learned that when Judgments are mitigated and Mercy reigns, each Sfirah prevails again and all of them are blessed together. When they do so, Ima is mitigated by the coming together of the decrees that returned to her aspect. Then repentance is considered complete and the world is atoned for. Ima sits completely joyful, as written, "As a joyful mother of children" (Tehilim 113:9). She is then called Yom Kippur (Day of Atonement), of which it is written, "That you may be clean from all your sins" (Vayikra 16:30). Then fifty gates are opened of the sides of the decrees.

250. תָּאנָא, בְּשַׁעֲתָא דְּמִתְבַּסְּמָן דִּינִין, וְשַׁלְטִין רַחֲמֵי, כָּל כִּתְרָא וְכִּתְרָא תָּב בְּקִיּוּמֵיהּ, וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא. וְכַד תַּיְיבִין כָּל חַד וְחַד לְאַתְרֵיהּ, וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא, וּמִתְבַּסְּמָא אִימָּא בְּקַלְדִיטֵי גְּלִיפִין וְתַיְיבִין לְסִטְרָהָא, כְּדֵין אִקְרֵי תְּשׁוּבָה שְׁלֵימָה, וְאִתְכַּפָּר עָלְמָא, דְּהָא אִימָּא בְּחֶדְוָותָא שְׁלֵימָתָא יָתְבָא, דִּכְתִּיב אֵם הַבָּנִים שְׂמֵחָה, וּכְדֵין אִתְקְרֵי יוֹם הַכִּפּוּרִים, דִּכְתִּיב בֵּיהּ לְטַהֵר אֶתְכֶם מִכָּל חַטֹּאתֵיכֶם. וּמִתְפַּתְחִין נ' תַּרְעִין דְּסִטְרִין גְּלִיפִין.

Deeds Sin

251. We studied the words: "Then it shall be, because he has sinned, and is guilty" (Vayikra 5:23). Why DOES IT BEGIN WITH THE WORDS: "He has sinned" and then at the end, IT SAYS, "and is guilty?" HE ANSWERS, Indeed we learned "because he has sinned" refers to those transgressions called sins, as written, "Any sins that man commit" (Bemidbar 5:6); "and is guilty (Heb. ashem)" is equivalent to "let the trespass (Heb. asham) which is recompensed to Hashem" (Ibid. 8). "And is guilty" MEANS it behooves him to rectify it. The meaning of "THEN IT SHALL BE, BECAUSE HE HAS SINNED" is that if he rectifies his deeds, then "he shall restore that which he took violently away" (Vayikra 5:23). Rabbi Yosi said, This is understood from the words "that he shall restore," WHICH MEANS HE RESTORES IT OF HIS OWN INITIATIVE BECAUSE HE IS DESIROUS OF RECTIFYING HIS DEEDS. It does not say "that he should restore" IN THE IMPERATIVE, but "he shall restore," which is accurate AND MEANS OF HIS OWN ACCORD.

251. תָּאנָא, כְּתִיב וְהָיָה כִּי יֶחֱטָא וְאָשֵׁם, מַהוּ כִּי יֶחֱטָא, וּלְבַסּוֹף וְאָשֵׁם. אֶלָּא הָכִי תָּאנָא, כִּי יֶחֱטָא מֵאִינּוּן חוֹבִין דְּאִקְרוּן חֵטְא, דִּכְתִּיב מִכָּל חֲטָאוֹת הָאָדָם. וְאָשֵׁם: כד"א הָאָשָׁם הַמּוּשָׁב לַיְיָ.' וְאָשֵׁם: וִיתַקֵּן, כְּלוֹמַר אִם יְתַקֵּן עוֹבָדוֹי, וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל. א"ר יוֹסֵי מִמַּשְׁמַע דִּכְתִּיב וְהֵשִׁיב, וְיָשִׁיב לָא כְּתִיב אֶלָּא וְהֵשִׁיב, וְהֵשִׁיב דַּיְיקָא.