קבלה על פסחים 172:12

My Teacher, of blessed memory, wrote in the book ‘Eilimah’ about the Teshuva for this sin, and I summarized his words: we find that he is called ‘evil’, and evil is the opposite of good. The issue is that the Tzadik that is called ‘good’ causes to draw the light of Yesod to the female, since the supernal light goes there via the flow of semen. Since this person bestowed it in vain, the Lamed-Yud Angel arrives there since she is called ‘emptiness’ and ‘vain’, and he causes the Supernal Brit to be forced to bestow to the Chitzonim (Negative External Forces), and he causes “A maidservant, when she displaces her mistress” (Proverbs 30:23), that the abundance that was supposed to go to the Shechinah went to the Chitzonim. Therefore, he is called ‘evil’ and does not see the face of the Shechinah, which is the hidden goodness that is bestowed to her, since he damaged her he does not merit that taste after he enters Gehenom (hell), unlike the other sinners that after their measured time is up in Gehenom they enter the Garden of Eden to receive their rewards, unlike one who damaged emitting semen in vain since there is no greater sin that defiles man’s soul than emitting semen in vain; and this is if he does not do Teshuva. However, if he does Teshuva, nothing stand in the way of Teshuva, and what it explained in the Zohar that it does not depend on Teshuva means that he needs to do things that are above the place of Teshuva. The reason is that one who damages the Brit actually damages the mind, since the sperm is bestowed from there, and he damaged Chochmah. Therefore, he needs to do Teshuva above the place of Teshuva, which is Binah. He needs three things for this correction. The first is Teshuva, the second is wisdom, and the third is humility. Teshuva is to distance himself from evil and cleave to the good, which means to make ornaments and unifications for the Shechinah, in a way that that which She was once separated from the Tzadik, now She will face Him and the Yesod will bestow to Her. Also the Teshuva is to afflict himself with great afflictions and lowering himself, corresponding to that which he heated himself, and with this he will merit the attribute of humility, which is higher than the place of Teshuva, and there is nothing that can’t be fixed with its opposite. So too when he will merit wisdom, from the wisdom he will draw the light of Torah to the Yesod to bestow to Malchut, corresponding to the drops of sperm that are drawn from the brain to the Brit. Also when he draws the supernal secrets from the secret of Da’at to Yesod it corrects the damage, since with this the Shechinah shines by the Yesod, as is explained in the Tikkunei Zohar. In summary, there is nothing that can’t be corrected by Teshuva, and what it says in the Zohar that it is not dependent on Teshuva it means that his Teshuva is difficult, and also part of the difficulty of the Teshuva is when they show him that it does not depend on Teshuva. Nothing stands in the way of Teshuva, and even if you hear ‘Return, you mischievous sons, except for so and so’ like by Elisha (who was called ‘the other’), don’t give up, since Elisha the other eventually was accepted (by the prayers of others) even though he did not do Teshuva, and all the more so had he done Teshuva it would have helped him more and more, but they closed the doors of Teshuva on him and he should have insisted and pleaded until it would open. This is the understanding of what the Sages of blessed memory said that whatever they tell you to do in the World to Come do, besides ‘go out’. The World to Come means the Creator that whatever precept he tells you to do you should do, but not ‘go out’, that if he tells you ‘get out of my house and do not enter’, like by Elisha the other, do not listen and enter with Teshuva, since this is the desire of the owner of the house but he is just trying to mislead you.