The Cosmic Balance: How Male and Female Energies Repair the World

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.

This blog is in the zechut of Larisa bat minna, make she have excellent health and complete emuna as well as klal Israel.

In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.

If you’re ready to dive deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Delve into teachings that illuminate the “why” behind the Torah, connecting the layers of Creation in a synergized whole and offering a glimpse of HaShem in a way no other study can. From the timeless wisdom of Rabbi Chaim Vital and the Arizal to the unifying insights of Rabbi Sar-Shalom Sharabi (Rashash), Kabbalah not only transforms your spiritual understanding but also brings peace, protection, and redemption closer to our world. Sponsor my study in this sacred tradition and receive its blessings for sustenance, health, and family, ensuring that the powerful light of Kabbalah shines in your merit.

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.)

Finding the Spark in Chaos: Insights from Chapter 57 of Kalach Pitchei Chokhmah

Ever feel like everything is falling apart and there’s no way to fix it? Turns out, the universe has a built-in system to handle that kind of chaos—something ancient Kabbalistic wisdom, specifically in Chapter 57 of Kalach Pitchei Chokhmah, refers to as "vessels" and "sparks." While the terminology sounds mystical, it’s really about how, even when things seem broken, there’s always some hidden force holding it all together, making sure it can be repaired. Think of it like the universe’s safety net, keeping life from completely unraveling. Let’s dive into how these sparks work to repair the world—and your life—when things fall apart.

The basic idea from chapter 57 is that there’s this concept in Kabbalah about "vessels" and "sparks," which might sound super abstract, but it’s actually about how the world is built to handle chaos and repair itself. Imagine the world is like a complicated system of fragile containers (the vessels), and when these vessels break, they release energy or "sparks"—kind of like the good stuff that keeps the world going, even when things fall apart.

Now, there’s this number 288, which represents these special sparks that hold things together. Without them, things would totally collapse, but these sparks stop that from happening. It’s like having a backup generator that kicks in just when you think everything’s going to crash. Even though the "vessels" break, these sparks keep enough energy in the system so that it doesn’t completely fall apart, and the damage can be fixed later.

This whole setup—these vessels, sparks, and the system that holds everything together—is connected to a higher force, which in Kabbalah is represented by these four mystical names (AV). These names are tied to big spiritual figures like Abraham, Isaac, Jacob, and David, who are kind of like the symbolic heroes that help keep everything running smoothly.

Even when things break or go wrong (which happens a lot in life, right?), there’s a bigger plan. The sparks make sure that no damage is permanent. It’s like life’s way of saying, "Okay, this part sucks, but don’t worry—there’s still some good stuff holding everything together, and it’ll get better."

The kicker? This whole process happens on a cosmic level, but it trickles down into our everyday lives too. Just like the world isn’t allowed to completely collapse, your life won’t totally fall apart, either. There’s always something—some spark, some light—that sticks around to help you repair what’s broken.

In short: Kabbalah teaches that when things go wrong, it’s not the end. There’s always a little light left, and that’s what helps the world (and you) bounce back and grow stronger. So, even in the middle of chaos, trust that the universe is designed to repair itself and bring everything (including you) back to a place of balance and goodness.

In the zechut of Malka Freida bat Rahel& Family, may they have complete emuna as well as klal Israel.

In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.

If you’re ready to dive deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Delve into teachings that illuminate the “why” behind the Torah, connecting the layers of Creation in a synergized whole and offering a glimpse of HaShem in a way no other study can. From the timeless wisdom of Rabbi Chaim Vital and the Arizal to the unifying insights of Rabbi Sar-Shalom Sharabi (Rashash), Kabbalah not only transforms your spiritual understanding but also brings peace, protection, and redemption closer to our world. Sponsor my study in this sacred tradition and receive its blessings for sustenance, health, and family, ensuring that the powerful light of Kabbalah shines in your merit.

Chapter 57 of Kalach Pitchei Chokhmah:

פעולת הרפ"ח ניצוצין בכלים: 

The function of the overall AV – 288 sparks – is to prevent the destruction of the vessels and the world. 

עיקר המרכבה הוא אלה הע"ב, שהוא התחזק ד' הפרצופים בא"א, שהוא נשגב מן הקלקולים. וכאן הכסא נושא את נושאיו. על כן מכאן הוצרך לרדת רפ"ח ניצוצין, להחזיק ולקיים הכלים היורדים, שלא יעשה חרבן גמור, אלא בדרך שיחזור ליתקן. וכן הושרשו עניני העולם הזה שיעמוד כך כח אחד, שלא לעזוב העולם ליחרב ח"ו. אלא בכח הזה הנשאר - יתוקן מה שנתקלקל: 

The essence of the Chariot consists of these names of AV, whereby the four Partzufim gain strength from Arich Anpin, which is beyond the reach of the damage. And here the Throne carries its bearers. It was therefore necessary for 288 sparks to descend from here to hold and sustain the vessels as they were descending so that the destruction would not be complete but only such that it could be repaired again. The affairs of this world were thus rooted in such a way that one power should endure so as not to allow the world to be destroyed, God forbid. Rather, through this remaining power, what was damaged will be repaired. 

אחר שביארנו ענין הע"ב הזה, צריך לבאר מה פעולתו, ומה ענינו בענין הכלים הנשברים:

Having discussed the overall significance of this name of AV, it is necessary to explain its function and purpose in relation to the broken vessels. (The 288 Sparks correspond to the numerical total of the four names of AV=72 contained in the four Partzufim, as explained in the previous Opening: 4 x 72 = 288.) 

חלקי המאמר הזה ג'. ח"א, עיקר המרכבה, והוא עניך פעולת הע"ב הזה שזכרנו. ח"ב, הוצרך וכו', מה שנעשה לפי זה בכלים. ח"ג, וכן הושרשו עניני עוה"ז, מה שנמשך מזה העולם:

This proposition consists of three parts: Part 1: The essence of the Chariot... This explains the function of the overall name of AV that we have been discussing. Part 2: It was therefore necessary... How this affected the vessels. Part 3: The affairs of this world... How it affects the world.

חלק א:

עיקר המרכבה הוא אלה הע"ב, המרכבה הוא הקשר של ההנהגה הנכללת בד' מדרגות, שהם ד' החיות. ועיקר ענינם הוא ד' ע"ב אלה, שכבר שנתפרשו בדברי הרב זללה"ה, שהם סוד אברהם יצחק ויעקב ודוד.

Part 1: The essence of the Chariot consists of these names of AV... The Chariot is the overall bond of the entire governmental order, which consists of four levels, which are the four Chayot. Their essential function is bound up with these four names of AV, which are the mystery of Abraham, Isaac, Jacob and David, as explained in the teachings of the ARI (Pri Etz Chayim, Rosh HaShanah ch. 7).

ולפי הנראה הוא קשה - אם אלה הם מספרם של אורות שירדו בזמן השבירה, לפי הנראה בדרוש רפ"ח ניצוצין, מה ענין ד' רגלי המרכבה אברהם יצחק ויעקב ודוד בזה. אך העיקר הוא, ששורש ענין ד' ע"ב אלה הוא בסוד המרכבה האמור כאן, אלא שמכאן ירדו בחינותיהם, כדלקמן:

At first sight this may appear problematic, for if these are the number of lights that descended at the time of the breaking of the vessels, as appears from the discourse on the 288 Sparks (Etz Chayim, Shaar RP”H ch. 2), what connection do the four legs of the throne – Abraham, Isaac, Jacob and David – have with this? However, the main point to grasp is that the root of these four names of AV lies in the mystery of the Chariot, as stated, but that from here various aspects of them descended lower, as will be explained below.

שהוא התחזק ד' הפרצופים בא"א, שהוא נשגב מן הקלקולים, זה מה שפרשנו למעלה, שבע"ב הוא הוראת השורש, ולכן הוא התחזק שלהם: וכאן הכסא נושא את נושאיו. ענין המציאות הזה כבר נזכר בדברי רז"ל - הכסא נושא את נושאיו, והוא מה שא"א מציל את שאר הפרצופים מן הקלקולים בכחו:

...whereby the four Partzufim gain strength from Arich Anpin, which is beyond the reach of the damage. As explained earlier, the name of AV signifies the root (which is Arich Anpin) and is accordingly the source of their strength. And here the Throne carries its bearers. In other words, a reference to this phenomenon is contained in the saying of the rabbis that “the Throne carries its bearers” (see Zohar, Pekudey 242), alluding to how the power of Arich Anpin rescues the other Partzufim from the damage.

חלק ב:

על כן מכאן הוצרך לרדת רפ"ח ניצוצין, הנה ניצוצות רבות היו יורדות עם הכלים, כמפורש במקומו באריכות. אך אחר כך הוצרך לעשות בהם מנין פרטי שיבאו לחשבון רפ"ח. דהיינו שאם לא היה זה - או שלא היה צריך מנין כלל, או שהיו נמנים כל הניצוצות שירדו כאחת, או שהיו נמנים המדרגות הראשונות שבכל שם. אך העיקר הוא, שבאלה הניצוצות שנפלו, הוצרך להגלות ענין זה של ד' הע"ב, ואז היו מתבררים כל אותם המדרגות בדרך המפורש במקומו, אך שסוף סוף נשארים שולטים הד' הע"ב ונכללו בהם כל האחרים. והאמת הוא - שהע"ב עצמם מאירים בפרט בכל שם, לפי מה שהוא, לשגבם מן הקלקולים, כל אחד לפי מה שהיה מגיע לו.

Part 2: It was therefore necessary for 288 sparks to descend from here... Very many sparks were in the process of descending with the vessels, as explained at length in the Kabbalistic sources. Afterwards, however, it was necessary to make a specific number of them so that they would come to a total of 288. For if not for this, it would have meant either that there was no need for any specific number at all, or that all the sparks that descended would have been counted as one, or that the first levels in each name would have been counted. But the essential principle is that it was in these sparks that fell that this matter of the four names of AV had to be revealed, and then all those levels were sorted and purified in the way explained in its appropriate place, until eventually these four names of AV remained in control, and all the others were included in them. And the truth is that the names of AV themselves radiate in a specific way in each name in accordance with the nature of that name, in order to lift them up above the damage, each one according to what befits it.

פירוש - אותם המדרגות שאנו רואים שנפלו בשבירה - הם אותם שהפגם יכול להגיע להם. ולפי שיש הפרש בין המקום שמגיע הפגם בשם אחד, ולמקום שמגיע בשם אחר, יש הפרש ממה שיפול בשבירה. וכן יש הפרש בדרך גילוי הע"ב, כי הוא מתגלה במה שיכול להיות נפגם, במה שהוא עיקר בענין זה, ומשגב אותם.

In other words, the levels that we see to have fallen with the breaking of the vessels are the very levels that the damage had the power to reach. And since there is a difference between the place the defect reaches in one name and the place it reaches in a different name, there is a difference in what will fall when the vessels break. Similarly, there is a difference in the way the name of AV is revealed, because it is revealed in whatever can become damaged, inasmuch as it is the main factor involved and it is this that lifts them up.

כלל הדבר - הע"ב הם מה שא"א משגב את הפרצופים, אך הוא משגב אותם במקום שהיו יכולים ליפגם, כל אחד לפי ענינו. והמקום שהיו יכולים ליפגם נראה במעשה השבירה, כי מה שנפל - נודע שהוא מה שהיה יכול ליפגם. נמצא שמה שירד - ירד מבחינת הע"ב, על כן הוא הנמנה, אלא שהוא במקום שהוא - במדרגות. אבל אם לא היה יורד ממנו אלא שהניצוצין היו יורדים לפי מעלת השמות - היו נמנים כולם, או לא נמנים כלל:

The sum of the matter is that it is through these names of AV that Arich Anpin lifts up the Partzufim, but it raises them in the place where they could be damaged, each in accordance with its particular nature. And the place where they were susceptible to being damaged became evident through the actual process of the breaking of the vessels, in that whatever fell is known to be that which was susceptible to being damaged. We thus find that what descended did so from the category of AV, and accordingly it is this that is counted, except that it is in the place where it is – in AV’s levels. But if it had not gone down from AV but instead the sparks had descended according to the status of the names, either all of them would have been counted, or they would not have been counted at all.

להחזיק ולקיים הכלים היורדים, ונמשך זה אחר הענין שפירשנו למעלה, שהיחוד אף על פי שמתעלם - אבל מציאותו מוכרח, ולכן אפילו בשעת החרבן לא נעשה חרבן גמור, אלא נתקיים בסוד היחוד, בדרך שאין היחוד מעכב השליטה הגדולה של ס"א, אלא שאין מניח לה שליטה גמורה: שלא יעשה החרבן גמור, אלא בדרך שיחזור ליתקן, [חרבן] פירוש - ביטול גמור, אלא שיוכל אחר כך לחזור וליתקן:

...to hold and sustain the vessels as they were descending... This is a consequence that flows from what was explained earlier (Opening 30) that even though the unity becomes concealed, it necessarily continues to exist. Accordingly, even at the very moment of destruction, the destruction was not total but took place through the mystery of unity, whereby the unity does not prevent the Other Side from exercising great power yet still does not allow it complete control. ...so that the destruction would not be complete... i.e. total negation. ...but only such that it could be repaired again. So that afterwards it would be able to be repaired again.

חלק ג:

וכן הושרשו עניני העולם הזה, שהרי כל מה שנעשה בספירות - אינו אלא שורש למה שצריך בתחתונים: שיעמוד כך כח אחד, שלא לעזוב העולם ליחרב ח"ו, שלא יהיה שום נפילה שלא ישאר איזה חלק של אור מקיים, אם מיתה - יש הבלא דגרמי, אם גלות - לא זזה שכינה להאיר באיזה אור של ישראל: אלא בכח זה הנשאר - יתוקן מה שנתקלקל, זה הנשאר, אף על פי שהוא קטן, הוא מקיים בדרך שאחר כך יהיה התיקון:

Part 3: The affairs of this world were thus rooted... For everything that comes about in the Sefirot is nothing but a root for what is required in the lower creations. ...in such a way that one power should endure so as not to allow the world to be destroyed, God forbid. Nothing was to fall so far that no part of the light would be left to sustain it. If death is a fall, the vapor of the bones remains. If there is exile, the Shechinah never stops shining light over Israel. Rather, through this remaining power, what was damaged will be repaired. Even though what remains may be small, this is what maintains things in such a way that the repair will follow afterwards.

Trusting the Bigger Picture: How Everything, Even the Tough Stuff, Leads to Goodness

Insights from Rabbi Moshe Chaim Luzzato, Kalach Pitchei Chokhmah Chapter 2

Life can be confusing, right? Sometimes things happen that seem totally out of control, like there's a power working against the good we want to see in the world. It might even feel like there’s a force outside of HaShem’s control. But here’s the thing: that’s just an illusion. According to Rabbi Moshe Chaim Luzzato, everything—yes, everything—is part of HaShem’s plan, even when it doesn’t seem like it.

Let’s break it down. It can seem like events are happening because of some power separate from HaShem, whether He created it or not. But that’s not really true. HaShem, in His infinite goodness, is behind every single event, good or bad. This is important: evil, as we understand it, is temporary. It won’t last forever, and in the end, everything will be revealed as good.

Think of life as a story. Sometimes, we’re stuck in the messy middle, where it looks like things are going wrong and there’s no solution in sight. But we haven’t reached the end yet. When we do, we’ll look back and realize that every part of the story had a purpose, even the tough chapters. At the end of it all, HaShem’s goodness is what will endure. We’ll see that nothing else ever had real power to change that.

This brings us to the idea of "independent power." If something truly had its own power, it would need to last forever. Nothing could stop it or stand in its way. But since evil is temporary and will eventually disappear, it can’t be considered a real, independent force. Only HaShem is eternal and all-powerful, meaning that even the things we see as bad are actually part of His plan to bring about good.

So why do bad things happen? Well, it’s all part of the process. HaShem uses everything, even the tough stuff, to guide the world toward its ultimate purpose—goodness. This means that even the things we think are working against us are actually helping HaShem’s plan unfold. It’s like a puzzle where some pieces don’t seem to fit at first, but in the end, they all come together perfectly.

We’re asked to believe this with what’s called "perfect faith"—to trust that HaShem is in control, even when things seem messy or confusing. From the beginning of time to the end of time, everything is moving toward HaShem’s goal: to do good. That’s what will last forever, and that’s what we need to hold onto, especially in tough times.

But here’s the really interesting part: the very things that confuse us now, the things that make people doubt HaShem’s goodness, will one day reveal the truth. Those challenges and stumbling blocks? They’ll become the proof of HaShem’s oneness and His ultimate plan for good. The things that trip us up now will be the same things that help us see the bigger picture later on.

So, what’s the takeaway? It’s simple, but not always easy: trust the process. Even when life feels like it’s spiraling or when things don’t make sense, know that HaShem is guiding everything toward goodness. There’s no other force out there, no opposing power. Everything is part of HaShem’s plan, and His plan is always for good.

Next time life throws you a curveball, take a deep breath and remember: the story isn’t over yet. HaShem is writing a masterpiece, and in the end, it’s all going to make perfect sense.

Keep the faith, and trust the bigger picture. It’s all leading to goodness.

In the zechut of Tzvi hirsch ben rivka and sima Sara rivka bas malka baila Fruma may they have complete emuna as well as klal Israel.

In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.

If you’re ready to dive deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Delve into teachings that illuminate the “why” behind the Torah, connecting the layers of Creation in a synergized whole and offering a glimpse of HaShem in a way no other study can. From the timeless wisdom of Rabbi Chaim Vital and the Arizal to the unifying insights of Rabbi Sar-Shalom Sharabi (Rashash), Kabbalah not only transforms your spiritual understanding but also brings peace, protection, and redemption closer to our world. Sponsor my study in this sacred tradition and receive its blessings for sustenance, health, and family, ensuring that the powerful light of Kabbalah shines in your merit.

From a portion of Chapter 2

ומה שנראה עכשיו כאילו הם פעולות נפעלות מזולתו, יהיה מעלול ממנו, או ח"ו מרשות אחר - אינו כן, אלא הוא בחק טובו הוא הפועל כל זה. כי כבר נודע - כל מה שיש עכשיו מן הרע לא יתקיים נלל, אלא לבסוף יהיה הכל טוב, ונדע ונכיר למפרע שאין רשות אחר. כי מי שהוא רשות בפני עצמו - צריך להתקיים תמיד. וזה פשוט, כי אין רשות אלא מי שאין אחר יכול לו, אלא הוא כח ורשות קיים בפני עצמו, ומה שאינו מתקיים - אינו רשות. וכיון שידענו זאת, כן נדע שאין שום רצון, אפילו עלול ממנו, מונע לו. כי אדרבא, סיבוב שלו היה לגלות רשותו אחר כך, ולהשלים הכל ברשותו הטוב. וזהו מה שיש לנו להאמין באמונה שלמה.

If at the present time it appears as if events occur through a power other than God, be it a power that He created or another “independent” power, it is not so. God alone in His intrinsic goodness brings everything about. We have already discussed how everything evil that now exists will not endure forever. In the end, everything will be good, and we will know and retroactively understand that there never was any other power or domain. For an independent power or domain must by definition endure forever. This is obvious, for any power is independent only to the extent that nothing else has power over it. An independent power or domain is one that exists in and of itself. Whatever does not endure cannot be said to be an independent power or domain. Once we understand this, we see that no will – not even one that He brought into being – can limit Him. On the contrary, the purpose of the entire cycle is to reveal His dominion afterwards and to perfect all things through His goodness. This is what we must believe with perfect faith.

ותועלת החכמה הזאת הוא שנבין זה בידיעה ברורה, שהוא מה שנצטוינו על זה, "וידעת היום והשבות אל לבבך כי ה' הוא האלקים בשמים ממעל ועל הארץ מתחת אין עוד". ואיך נבין זה? אלא כשנבין ההנהגה הזאת הסובבת מראש העולם עד סופו, אז יהיה דבר זה נראה לעינים שכך הוא, שהכל הוא רק מאתו ית"ש להעמיד רק חפצו הטוב להיטיב, ולא בשום ענין אחר. ואותם הדברים שהיו מתקשים לעינינו, והמכשילים את הרשעים להיות פוקרים, הם עצמם יהיו המגלים לנו האמת הזה, והמודיעים לנו היחוד האמיתי הזה בכל דרכיו, כמ"ש.

The benefit of studying the wisdom of the Kabbalah is that we can come to know and understand this clearly. We have been commanded to do so: “And you shall know this day and bring it into your heart, that HaShem is God in the heavens above and on the earth below: there is none other” (Deuteronomy 4:39). And how will we understand this? When we understand how the entire cycle of the universe is governed from beginning to end, we will then see clearly how it is that everything comes only from God, blessed be His Name. The purpose of everything is that only His good desire to benefit will endure forever, and nothing else. The very things that today perplex us and cause the wicked to stumble into heresy will in the end reveal this truth to us, showing us His true, unique oneness in all its ways.