Petach 52

שורש מציאות הז”א הוא הדינים של אימא – ה’ גבורות שלה. ולפי מציאות זה כל אור עומד בפני עצמו, ואינו מתחבר עם חבירו. וזה כי טבע הדין – שלא להראות אחוה, אלא הכל עוצב ופנים זועפות. אלא שאימא מגברת עליו המיתוק שלה. וכמו שהדין נשקע – העוצב עובר, והאחוה נמצאת. ועל דבר זה נכנסת אימא בו. ועושה לו אחוה בין ספירותיו.

אך זה עושה על ידי המלכות, כי היא הושמה מאנא דכולא, שלא ישפיעו האורות כל אחד בפני עצמו, אלא ילכו כולם רק אל מקום אחד. ואז מתעורר ביניהם חיבור, ופונים כולם אליה, בסוד, “אילת אהבים”. והם עצמם מתחברים זה עם זה. ויותר שהם פונים אליה – מתגברת ביניהם האחוה, ומגעת אל השמחה הרבה.

וזה מה שהיה חסר במלכין קדמאין, כי הו”ק לא היו פונים אל המלכות, ולכן לא יצאו מן העוצב וזעף הפנים, ואימא היתה מנחת אותם כך עדיין. וכנגד זה היו חסרים ג”ר של ז”א, שהם מה שאימא באה ומתקנתו. ואז היו נקראים רשות הרבים, וזהו מצב שממנו יצאה הס”א, שעל כן טבעה ופעולתה רק להפריד:

The source of the makeup of Zeir Anpin, i.e., of the Partzuf of that name that’s comprised of the six Sephirot of Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod, is Imma‘s, i.e., is the Partzuf equivalent of Binah’s, Judgment — her five Gevurot. In fact, it’s because of its, i.e., of Din’s, makeup that each light, i.e., that each of the six Sephirot of Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod, exists separately rather than together with the others. For by nature judgment doesn’t exhibit “brotherly love” but rather “sorrow” and “severity”; it’s just that Imma overcomes this with her “sweetness” so that when judgment subsides, “sorrow” passes and “brotherly love” comes into play. That’s actually why Imma enters there, i.e.,intoZeirAnpinin the world of Tikkun: in order to foster “brotherly love” among its Sephirot.

But this is done through the agency of Malchut, for it was established to be the container for all of them, i.e., all of the Sephirot of Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod that precede it, so that instead of each light functioning separately, they’d all head in one direction, i.e., toward Malchut, and a connection would then be established between them. For they’d all face toward Malchut which would function mystically as the “hind of love” (Proverbs 5:19), and they’d join with one another. In fact, the more they turn to her, the stronger the bond of “brotherly love” there’d be between them, which would bring great “joy”.

This in fact is what was lacking in the primordial kings, in the world of Nikkudim during the breaking of the vessels. For the six Sephirot of Chessed, Gevurah, Tipheret, Netzach, Hod, and Yesod that came into play then, didn’t face towards the Malchutthat came into play and theythus weren’t spared “sorrow” and “severity” or isolation, and Imma allowed them to remain that way so as to allow for the cleansing process. That’s also why the first three Sephirot of Zeir Anpin were missing when Imma entered into and rectified it, i.e.,ZeirAnpin. The six others were then termed a “public domain” rather than a “private domain”, which was the condition out of which the “other side” emerged, since its nature and role is to bring about division.

(c) 2012 Rabbi Yaakov Feldman

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