**(The joining and union of Mercy – (Rachamim) with Judgment – (Din), the six Sefirot of Zeir Anpin with Malchut, HaShem-יהו"ה, blessed is He, with the worlds, and the feminine waters with the masculine waters.) 144. The conduct of Zeir Anpin is also called Yisroel (ישראל), and the conduct of Malchut is also called Rachel (רחל). Zeir Anpin has a further quality called Yaakov (יעקב) and Malchut too has a further quality called Leah (לאה).²⁰⁰

footnotes: ²⁰⁰ See Chapter 2.

145. The GR"A explains²⁰¹ that the reason for these two aspects of Rachel and Leah in Malchut is because there are two aspects of *HaShem’s-*יהו"ה kingdom. One aspect is our acceptance of the yoke of His kingdom willingly²⁰² and faithfully without the force of miracles, as stated,²⁰³ “Say Malchuyot(the verses of *HaShem’s-*יהו"ה Kingship) before me, so that you coronate Me as your King.” This is the ultimate goal of our service of *HaShem-*יהו"ה and is called Rachel. The second aspect is the revelation of His kingdom by force of miracles, as in the exodus from Egypt, and as will come about in the coming future. This aspect displays *HaShem’s-*יהו"ה splendor. He nonetheless is called, “Humble” for,²⁰⁴ “Wherever His greatness is, so is His humility.” This aspect is called Leah. There are also two aspects of Zeir Anpin. Our adherence and acknowledgment of *HaShem’s-*יהו"ה existence on the basis of faith, is called Yaakov, that is, though it is not readily apparent, we recognize and believe that *HaShem-*יהו"ה is the source of all reward and punishment. The second aspect represents the revelation of *HaShem-*יהו"ה as the source of everything, and is called Yisrael. The essential quality in Zeir Anpin is that of Yisrael – revelation, while the essential aspect in Malchut is that of Rachel – acceptance.²⁰⁵

footnotes: ²⁰¹ Likkutei HaGRA, end of Sifra D’Tzniuta. ²⁰² GRA to Mishlei. ²⁰³ Talmud Bavli, Rosh HaShanah 16a. ²⁰⁴ Talmud Bavli, Megillah 31a. ²⁰⁵ GRA, on Ra’ayah Mehemna, end of Zohar I.

146. As known, our father Avraham personifies the attribute of Chesed – Kindness, our father Yitzchak that of Gevurah – Judgment, and our father Yaakov, personifies the median attribute of Tiferet – Mercy. Chesed is therefore sometimes called Avraham, Gevurah is called Yitzchak, and Tiferet is called Yisrael or Yaakov.²⁰⁶ Since the generation of the exodus lived in a miraculous fashion, unique to history, the aspect of Leah is sometimes called Dor HaMidbar – The generation of the Exodus.

footnotes: ²⁰⁶ Zohar, Ra’ayah Mehemna, Emor p. 99-100.

147. The world is generally conducted through the attribute of Malchut, which is more severe than Zeir Anpin. As such, it is called Nukvah – Female, and represents an exacting Judgment. Zeir Anpin, which is the conduct of Justice, represents a more lenient, merciful judgment. If the world is meritorious, Zeir Anpin joins with Malchut, affecting Goodness. If not, Zeir Anpin separates, and the world is conducted solely through the severity of Malchut. All this is dependent on man’s deeds. This is in accordance with the statement, “The world was originally created with judgment. He saw that it could not withstand this, so He added the quality of Mercy.”²⁰⁷

footnotes: ²⁰⁷ Zohar Ha’azinu, Idra Zuta; Rashi to Genesis 1:1.

148. This is the matter of Zivug – Joining, mentioned in Kabbalistic literature, such as the Zivug-joining of Zeir Anpin to Malchut, that is, the super-addition of the mercies of Zeir Anpin to the judgment of Malchut. This is accomplished through the prior joining of the conducts of Chochmah and Binah with those of Zeir Anpin. As a result, Zeir Anpin gains a greater degree of mercy and in turn joins with Malchut, affecting kindness and goodness towards the world.

149. Included as part and parcel of the function of Malchut is to manifest *HaShem’s-*יהו"ה kingdom in the world and to sanctify His Great Name. Since man was given free choice, it is his responsibility, through his deeds, to lovingly receive the yoke of *HaShem’s-*יהו"ה kingdom upon himself and to properly serve Him, thereby sanctifying and glorifying His Name. This causes rectification throughout all worlds and draws down His Indwelling Presence (Shechinah) – and Sanctity-Kedushah, in them, thus bringing about the optimal revelation of His kingdom. The reverse is true if man acts rebelliously. In this respect, all worlds may be considered branches of Malchut, since it reveals *HaShem’s-*יהו"ה kingdom, which is His ultimate goal in creation. This is accomplished through the union between the mercies of Zeir Anpin and the judgment of Malchut (Nukvah) and is determined by the deeds of man.²⁰⁸

footnotes: ²⁰⁸ Klach Pitchei Chochmah, Petach 136-138.

150a. The principle of Zivug-Coupling, implies a joining of a conduct of Mercy with one of Judgment, and represents the union of the names of Mah-מ״ה-45 and Ban-ב״ן-52. As such, Zivug is not limited to Zeir Anpin and Nukvah, but applies to other conducts as well.

150b. The joining of two conducts results in a third median conduct, which, though it is a synthesis of the two, is uniquely different from either. [For example, Oxygen + Hydrogen = water.] This Concept is explained in Nefesh HaChaim,²⁰⁹ “Concerning the concept of Zivug; certainly, it is to be taken as an analogy and alludes to union in spiritual terms, and is similar to a person who combines two ideas in his mind, thus arriving at a third, novel one.”

150c. Though it is a synthesis of the two, it nevertheless is novel and different.²¹⁰

footnotes: ²⁰⁹ Nefesh HaChaim pg. 7 in the footnotes. ²¹⁰ Klach Pitchei Chochmah, Petach 60, 66 and 73.

151. The basis of Zivug is the revelation and connection of the Creator to His worlds or the lack thereof, all of which depends on the deeds of man.²¹¹

footnotes: ²¹¹ Nefesh HaChaim, Ch. 1 and 2.

152. There are four spiritual Worlds; Emanation – Atzilut– אצילות Creation – *Briyah –*בריאה Formation – *Yetzirah –*יצירה Action – *Asiyah –*עשיה. The first and highest of the created worlds is Briyah, since Atzilut, being an emanation of Godliness is an extension of Him, in a sense, like the light of a luminary relative to its source in the luminary. The world of Briyah is feminine relative to Atzilut.²¹² Before the sin of Adam, the two were in a state of Zivug, which is the union of the male and female aspects, in which the one gives and the other receives. Adam’s sin resulted in their separation. This is the meaning of the statement in Zohar that the Matronita separated from her husband.

152b. Briyah is called Matronita – Mother, since it is the highest and first of the created worlds that issue from her. Similarly, the Torah often compares the relationship of *HaShem-*יהו"ה and the Jewish people to that of man and wife.²¹³ is Atzilut – *Yod-*י The seat of Binah is Briyah – *Heh-*ה The seat of Zeir Anpin is Yetzirah – Vav-ו The seat of Nukva is in Asiyah – *Heh-*ה

footnotes: ²¹² GRA to Sifra D’Tzniuta, Ch. 4. ²¹³ The seat of Chochmah

153. The union and joining of mercy with judgment, or the connection of *HaShem-*יהו"ה with the worlds, depends on and is initiated by the merits of mankind. This union, in turn, causes a precipitation of influence from Above, as scripture states,²¹⁴ “Truth sprouts from the earth (that is, from below) and *HaShem-*יהו"ה will give goodness (that is, He will respond from above).” The merit and awakening from below is called Mayim Nukvim – Feminine Waters, whereas the influence from above, which follows, is called Mayim D'Churin – Masculine Waters.

footnotes: ²¹⁴ Psalms 85:12-13

154. The world of Briyah, which is the Matronita, is sometimes called Malchut.²¹⁵ and Binah are represented by a Heh-ה in the name HaShem-יהו״ה. Binah is the upper *Heh-*ה and Malchut is the lower Heh-ה.

footnotes: ²¹⁵ Maggid Meisharim, Devarim. Because of this both Malchut

155. When, as a result of man's deeds, Malchut is in a diminished state and the Indwelling Presence of *HaShem-*יהו"ה (Shechinah) is concealed from mankind, it is similar to a solitary point. Conversely, when the Indwelling Presence of *HaShem-*יהו"ה (Shechinah) is revealed throughout the 613 components of Creation, Malchut is considered to be a complete Partzuf– Stature, comprised of 613 parts.²¹⁶ There are several aspects in man that correlate to the various states of Malchut. The Glans alludes to Malchut in its diminished state.²¹⁷

155b. The state in which Adam and Eve were originally attached to each other back-to-back, alludes to Malchut in a fuller state affecting the entire creation as a Partzuf – Stature. Their separation and relating face to face, as well as their previous state of attachment, parallel the union and separation of the world of Briah – Matronita, which is the world of separation – *Olam HaPirud,*with that of Atzilut. Furthermore, there are many profound concepts that are alluded to in these matters.²¹⁸

footnotes: ²¹⁶ See Ch. 2:52 ²¹⁷ See Ch. 1:32 ²¹⁸ See Ramchal, Klallei Chochmat HaEmet; Also see Klach Pitchei Chochmah, Petach 135.