היופי והחמדה של מלכות אינו בה אלא כשהיסוד עמה, כי שלימותה ממנו. ובהיותה בלא הוא – אדרבא ממנה כל חסרון וכל עוצב. ובהיותה עמו – ממנה כל שמחה לזכר עצמו.
ולכן נתחלה היה הכל בסוד ב”ן, והיא הנוק’ בלי הזכר, משם כל העוצב. והו”ק לא פנו אל המלכות, כי לא ניתנה להם החמדה. אך כשבא יסוד בסוד מ”ה – אז היא נשלמה, והיא עצמה מעוררת החמדה נזכר עצמו, וזהו התיקון:
Malchut in the Sephira configuration or Nukveh in the Partzuf configuration only becomes beautiful and delightful when Yesod or Zeir Anpin is with her, for she’s only made complete by means of Yesod or Zeir Anpin. But when Malchut or Nukveh is without Yesod or Zeir Anpin, she’s the source of all sorts of deficiency and “sadness”, yet when Malchut or Nukveh is with Yesod or Zeir Anpin, she’s the source of all sorts of joy for the male, or for Yesod or Zeir Anpin, himself.
Accordingly, at first, i.e., in the course of the breaking of the vessels, everything was in the mystical configuration of BaN, which is Nukveh or Malchut without the male, i.e., without Yesod or Zeir Anpin, and that resulted in “sadness”. And the “six directions” contained in Zeir Anpin: Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod, didn’t face Malchut or Nukveh, because they weren’t yet delightful. But when Yesod or Zeir Anpin assumes the mystical configuration of MaH in the course of the Tikkun, she, i.e., Malchut or Nukveh, will be perfected and will herself inspire delight in the male, i.e., in Yesod or Zeir Anpin, which is the Tikkun process itself.
(c) 2013 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org
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Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).
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