In Chapter 58 of Kalach Pitchei Chokhmah, Kabbalistic teachings explore the deep relationship between two essential divine energies: Yesod, representing the male, and Malchut, representing the female. These energies need to unite for the world to function properly, much like the balance we seek in our own lives. When Malchut is without Yesod, things become incomplete, leading to confusion and struggle. But when they come together, harmony is restored, and the world is filled with light and joy. This chapter dives into how these forces work in tandem to repair the world, both spiritually and physically, showing us that even in times of imbalance, everything is part of a larger process leading to renewal.
In Kabbalah, there’s this concept of divine energy being both "male" (Yesod) and "female" (Malchut). They need to work together for the world to function properly. When Malchut (the female aspect) is without Yesod (the male aspect), things are incomplete, and that’s where sadness, confusion, and problems come from. Basically, she’s like a moon without the sun—dim and lacking energy. But when Yesod is present, Malchut shines, and everything clicks into place. Together, they create balance and bring joy into the world.
At first, everything was in a state called BaN, which is like Malchut being on her own without Yesod. In this state, things are kind of messy and incomplete, which is why it’s associated with sadness and struggle. But when Yesod (the male energy) steps in, bringing what’s known as MaH, it’s like everything gets powered up. Malchut becomes whole and beautiful, and instead of being a source of problems, she starts bringing joy and goodness to the world. Essentially, Yesod completes her, and that union leads to positive vibes.
Now, there’s a bit of a catch. Yesod (the male energy) only steps in once Malchut is "built up" and ready to receive his influence. And that "building" process happens based on the actions of people in the world (that’s us!). So, when we do good things, it helps build Malchut up so that she can connect with Yesod, bringing about blessings. Once that connection happens, the flow of energy spreads to everything, and the world becomes aligned.
This connection between Yesod and Malchut is what repairs the world, both spiritually and physically. It's like a cosmic dance between masculine and feminine energies that maintains the balance of creation. When they’re out of sync, things fall apart, but when they come together, they restore harmony.
In a nutshell, this chapter is telling us that the world’s balance depends on these two energies—male and female—coming together. When they’re united, everything works smoothly, and life is good. When they’re disconnected, we experience the chaos, but it’s all part of the process of building up to something better. It’s kind of like how we need both the grind and the good times to grow as people. Everything eventually comes back into alignment, and that’s where the true repair happens.
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Chapter 58 Hebrew/English, Kalach Pitchei Chokhmah
הקלקול והתיקון תלויים בשלמות:
MaH (Yesod) builds Nukva (the deficient BaN), after which Zeir Anpin sends her a flow of blessing.
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:
The beauty and delight of Malchut are only in her when Yesod is with her, for through Yesod she becomes complete, whereas when Malchut is without Yesod, she is the source of all deficiency and sadness. But when Malchut is with Yesod, she is the source of all joy for the male himself. Accordingly, at first everything was in the mystery of BaN, which is Nukva (the female) without the male, which is the source of all sadness. And the Six Directions (Zeir Anpin) did not turn to Malchut, because they did not receive delight. But when Yesod came in the mystery of MaH, she was then completed and she herself arouses delight in the male himself, and this is the repair.
זה תירוץ לסתירה אחת שנראית לכאורה בענין זה של המ"ק, שאנו אומרים [שהיו] מצד מלכות, ועכ"ז [נ"א, ועל כן] היו כך בלתי תיקון. ובמקום אחר אנו אומרים - אדרבא ששליטת המלכות גורמת התיקון:
This is the answer to an apparent contradiction in the teachings relating to the Primordial Kings. On the one hand we are taught that they were from the side of Malchut and were therefore lacking repair (Etz Chayim, Shaar Shevirat HaKelim ch. 8, 47a). Elsewhere, however, we find that, on the contrary, it is the rule of Malchut that brings the repair (Etz Chayim, Derushey HaNekudot ch. 3, 37b).
חלקי המאמר הזה ב'. ח"א, היופי והחמדה, והיא הקדמה בעניך המלכות, שממנה השמחה והעוצב. ח"ב, ולכן וכו', והוא ענין המ"ק על פי ההקדמה הזאת:
The proposition consists of two parts: Part 1: The beauty and delight... This explains how Malchut is the source of joy and of sadness. Part 2: Accordingly... How this relates to the Primordial Kings.
חלק א:
היופי והחמדה של מלכות, מה שביארנו למעלה, שמלכות היא אילת אהבים, שמעוררת האהבה באורות, וגורמת להם ההתלהטות, כי זה הוא הנקרא בה יופי וחמדה. דהיינו יופי הוא הסידור הנאה של התיקונים, שאין שום עירבוב של חשך, אלא הכל מסודר בדרך הנהגה שלמה, לפי התיקונים הצריכים להשפעת הטוב. והחמדה היא נמשכת מן היופי, וכן נאמר, "ויעלת חן", פירוש - האורות מתלהטים לקראתה, כמו שמתעוררים רחמי האב על הבן שישר בעיניו, ואהבת האיש לאשתו:
Part 1: The beauty and delight of Malchut... As explained earlier, Malchut is the “hind of love” (Proverbs 5:19) that arouses love in the lights and causes them to flash in excitement, for it is to Malchut that the terms beauty and delight apply. Beauty results from properly ordered repairs with no mixture of darkness but everything arranged to serve as a perfect order of government with all the repairs and adjustments necessary for the flow of good. Delight results from beauty, and thus the verse continues: “...and a roe of grace” (ibid.). The Hebrew word for “roe” (יעלת, ya’elet) has the connotations of elevating and enhancing. In other words, the lights flash forth to greet her in the way that a father’s love is aroused for his son when the latter meets with his approval, or in the way that a husband’s love is aroused for his wife.
אינו בה אלא כשהיסוד עמה, זה הדבר מבואר הרבה בזוהר ותיקונים, וה"ס, "ויתרון ארץ בכל היא". וז"ס הלבנה שמעצמה היא אספקלריא שאינה מאירה, ובכח השמש היא מאירה ונראית יפה, וכן נאמר, "יפה כלבנה".
...are only in her when Yesod is with her... This is explained in many places in the Zohar and Tikkuney Zohar, and this is the mystery contained in the verse, “The advantage of land is in everything” (Ecclesiastes 5:8). This is the mystery of the moon, which in its intrinsic nature is a “glass that does not shine”, yet through the power of the sun, she shines and is seen to be beautiful, as it says, “beautiful as the moon” (Song of Songs 6:10).
וזה טבע הדין, וכל הבא ממנו, אם הוא ממותק - ממנו כל השמחה, ואם אינו ממותק - ממנו כל הרע, מה שלא יש בחסד. וגם האש כך הוא, אם הוא חום כשיעור הצריך - הוא נחת רוח גדול, ואם מתלהט הרבה - שורף. וכן היין, אם שותים כראוי - הוא יין המשמח, ואם הרבה - הוא יין המשכר. ובס"ז היא נוק', אם היא ממותקת ומתוקנת בחסדים - מעוררת כל השמחה וכל האהבה. ואם היא בלא מיתוק, אדרבא, היא גורמת כל העוצב. והיסוד הוא העומד דוקא למתק את המלכות:
Such is the nature of Judgment (Din) and all that comes from it. If it is mitigated, it is the source of all joy (for the recipients justly deserve their reward and there is no “bread of shame”). But if it is unmitigated, it is the source of all evil, which is not so in the case of Kindness (Chessed). Fire is also like this: if the heat is at the necessary level, it provides great satisfaction, but if it is too hot, it burns. So it is with wine: if one drinks in moderation, it is “the wine that brings joy”, but if one drinks to excess, it is the wine that intoxicates. This is the mystery of the Nukva. If she is mitigated and sweetened with kindly influences (חסדים, chassadim), she arouses every kind of joy and love. But if she is unmitigated, on the contrary, she causes every kind of sadness. Yesod’s mission is precisely to sweeten Malchut.
כי שלמותה ממנו, כי זה מה שנותן היסוד לה - הוא מה שראוי לה, כדי להיות שלמה ומתוקנת. אלא שנסדרה ההנהגה בסדר זה - שלא תהיה מתוקנת השכינה מצד עצמה, אלא שתיקונה יהיה תלוי ביסוד:
...for through Yesod she becomes complete... For Yesod gives her what is suitable to bring her to a state of completeness and mitigation. However, the governmental order is so arranged that the Shechinah is not rectified on her own but her repair depends upon Yesod.
ובהיותה בלא הוא - אדרבא ממנה כל חסרון וכל עוצב, זהו מה שאמרנו, שאם אינה שלמה - ממנה כל חסרון. והוא כענין הפירות בלתי מבושלים - שהם רעים, יען אינם מתוקנים ושלמים. ובהשתלמם - הם נעשים מתוקים וטובים:
...whereas when Malchut is without Yesod, she is the source of all deficiency and sadness. As we have said, if she is not complete, she is the source of all deficiency. It is like unripe fruits, which because they are not ready or complete are bad, but when they become ripe, are sweet and good.
ובהיותה עמו - ממנה כל שמחה לזכר עצמו, הוא ענין, "אילת אהבים" וכו', בהיותה כבר כפרי המבושל ומתוקן.
But when Malchut is with Yesod, she is the source of all joy for the male himself. This is the concept of “the hind of love” (of which it is said, “...let her breasts satisfy you at all times” – Proverbs 5:19). This is when she is already like a fruit that is ripe and ready.
וזהו תירוץ הקושיא, כשאומרים ששליטת המלכות גורמת תיקון - הוא שליטת המלכות עם אור הזכר. אך כשאומרים להיות המ"ק מהב"ן - היו חסרים, הוא להיותם, ממלכות בלא אור הזכר:
This enables us to resolve the apparent contradiction mentioned above. When we say that it is the rule of Malchut that causes the repair, this is the rule of Malchut with the light of the male. However, when we say that the Primordial Kings were deficient because they derive from the name of BaN, this is because they are from Malchut without the light of the male.
חלק ב:
ולכן בתחלה היה הכל בסוד ב"ן, והיא הנוק' בלי הזכר, הוא מה שביארנו, שכשאומרים שהמ"ק מב"ן, ר"ל מבחינת מלכות, בלא חיבור אור הזכר שלה: משם כל העוצב, בסוד, "הסבי עיניך מנגדי", שפירשו בזוהר, שעד שהנוק' אינה ממותקת מן היסוד, הז"א פונה ממנה, ואינו רוצה להשפיע. ואז יש העוצב שפירשנו למעלה, דהיינו סיתום האורות.
Part 2: Accordingly, at first everything was in the mystery of BaN, which is Nukva (the female) without the male... As we have explained, when we say that the Primordial Kings derive from BaN, this means they derive from the category of Malchut when unconnected with the light of the male. ...which is the source of all sadness... in accordance with the mystery of, “Turn away your eyes from me” (Song of Songs 6:5). As explained in the Zohar, this means that as long as the Nukva is not sweetened through Yesod, Zeir Anpin turns away from her and is unwilling to send a flow of influence. This is when the sadness previously mentioned reigns, when the lights are closed up.
יש להקשות, אמרנו שכל שלמות הנוק' מן היסוד, שהוא הזכר. אם כן כל עוד שהזכר אינו פונה לה - אין לה שלמות, ובעוד שאין לה שלמות אין הזכר פונה לה, אם כן איך יהיה לה שלמות?
It could be objected that we have stated that all Nukva’s perfection derives from the Yesod, which is the male. If so, then as long as the male does not turn towards her, she is incomplete. But as long as she is incomplete, the male does not turn to her. If so, how is she to become complete?
תשובה שהוכר פונה לה - ר"ל לתת לה השפעה, ואין זה שהיסוד מאיר בה, פירוש - הארת היסוד בה - דבר התלוי בבנינה, והוא תלוי במעשה התחתונים, שהוא הבונה ממש את הנוק', שהיא שרשם, וכנ"ל. וכל השפעת הזכר הוא שפע וברכה, לא בנין עצמה, וזה בא אחר שנבנית כולה מן התחתונים:
The answer is that when we say that the male (Zeir Anpin) turns to her, this is to give her a flow of sustenance, but this is not the same as when we say that Yesod shines in her, which is in order to build her. The shining of Yesod in Malchut is something that depends on the extent to which she is built, which in turn depends on the deeds of the lower creations. Yesod is what actually builds Malchut, which it does when she is completed through the deeds of the lower creations, since she is their root, as discussed earlier. The entire influence of the male (i.e. when Zeir Anpin turns to her) is of plenty and blessing, but this is not the actual building of Malchut (which is carried out by Yesod). This blessing comes to her after she has already been entirely built through the deeds of the lower creations.
(To summarize: At first it is necessary for Yesod to shine in the Nukva in order to build her, and Yesod shines in her according to the degree of perfection of the deeds of the lower creations. This applies to the governmental order. However, when the world was first created, Yesod built the Nukva without any existing deeds on the part of the lower creatures but rather through the power of the anticipated future deeds of the righteous. After the Nukva is built by Yesod, Zeir Anpin then turns to her to give her sustenance and blessing.)
והו"ק לא פנו אל המלכות, כי לא ניתנה להם החמדה - אף על פי שכבר מלכות היתה גם בספירות, לא היתה החמדה אליה, לפי שבנינה היה חסר עדיין:
And the Six Directions (Zeir Anpin) did not turn to Malchut, because they did not receive delight. Although Malchut too already existed as one of the Sefirot, she did not arouse favor and delight because her structure was still deficient.
אך כשבא יסוד בסוד מ"ה - אז היא נשלמה, שבספירות מ"ה היה זה הענין בכללות ההנהגה, שהיסוד האיר במלכות. ונמצאת בהנהגה - כל הבנינים והעולמות בבחינת מלכות מתוקנת כבר מן היסוד, פירוש - שלמה בבנינה. שזהו הגורם כל הפתיחות וההשפעות:
But when Yesod came in the mystery of MaH, she was then completed... For in the Sefirot of MaH it was included as part of the governmental order that Yesod should radiate in Malchut. We thus find that the governmental order is such that all the structures and worlds are in the category of Malchut as already rectified through Yesod (i.e. the exterior is united with the interior), and thus the building of Malchut is complete. For this is what causes all the openings and flows of influence.
והיא עצמה מעוררת החמדה בזכר עצמו, תיקון ב"ן ניתקן כך, כשניתן השלמות לנוק' מצד היסוד - מיד בא הזכר ומתחבר בה, והיינו עס"מ המתחברים לב"ן, בסוד, כמשלש חדשים, המפורש בדברי הרב זללה"ה. ולפי סדר זה נתקנו העולמות תמיד בסוד דו"ן. אך כללות הזכר נכללו כולו במ"ה, והנוק' - ב"ן, מקבלת ממ"ה, בתחלה הארת היסוד המשלים בנינה, ואחר כך בחינת ההשפעה גם כן. ולפי סדר המתוקן הזה נבנו אחר כך כל העולמות:
...and she herself arouses delight in the male himself... The repair of BaN was so instituted that when the Nukva receives completion from the side of Yesod (MaH), the male (Zeir Anpin) immediately comes and joins with her, i.e. AV, SaG and MaH join with BaN in the mystery of “about three months after” (Genesis 38:24) as explained in the teachings of the ARI. This is the order of repair of the worlds at all times through the mystery of male and female. But the overall male is included entirely in MaH, and the Nukva – BaN – receives from MaH. Initially she receives the radiation of Yesod which completes her construction, after which she also receives the flow of sustenance and blessing. All the worlds were afterwards built in accordance with this rectified order.
וזהו התיקון - כל עיקר התיקון תלוי בחיבור הכללי הזה, כי כיון שנעשה בכלל שורש ההנהגה, נעשה אחר כך בפרט בעולמות עצמם, וכדלקמן בס"ד:
...and this is the repair. The entire essence of the repair depends on this overall connection, for once it was brought about in the overall root of the governmental order, it came about detail by detail in the worlds themselves, as will be explained below. (The connection of MaH and BaN first came about generally, and afterwards in detail in each individual world.)
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