The Components of the Soul

The four worlds are created with a structure of giver and receiver, in the form of pairs of male and female. 'Giver' and 'receiver' in the structure of the four worlds:

Arich

By its full name - "Arich Anpin". It corresponds to the world of A"K, the highest of all, in the aspect of the Keter Elyon.

AB"A

"Abba and Ima". This means a world of influence and a world of reception, corresponding to the worlds of Atzilut and Beriah, in the aspects of the Chochmah and Binah.

ZA and Nuk'va

"Zeir Anpin and Nukvah". They correspond to the worlds of Yetzirah and Asiyah, in the aspects of the V"K and Malchut.

This structure at the root of male and female is the secret of the sanctity and exaltedness of the marital bond in Judaism. Recognizing this root structure forms the basis of marital harmony, as the couple respects the psychological needs of each side.

The Sanctity of Marriage According to Kabbalah

Due to the importance of these matters, we clarify further the root of marriage sanctity and the pure matrimonial bond in Judaism, placing it at the highest value.

As known from the secret teachings, every action performed by a person in this world has immediate effects in the upper worlds, impacting positively or negatively via the person's high spiritual soul, which comprises five tiers: Nefesh, Ruach, Neshama, Chaya, and Yechida, all hewn from these spiritual worlds and connected to them while in this world:

The Nefesh is hewn from the world of Asiyah

The Ruach from the world of Yetzirah

The Neshama from the world of Beriah

The Chaya from the world of Atzilut

The Yechida from the world of A"K.

A person walks here as his soul's roots are above, like an inverted tree with roots upwards and branches downwards, yet these roots, like those of the tree, are unseen. Therefore, every positive or negative action affects these soul roots in the spiritual upper worlds for building or destruction, heaven forbid. Once this influence is exerted above subject to the person's actions, it descends, influencing that individual in the here, according to those deeds; like a rope pulled over a beam and descending downward: moving the rope at one end below creates movement first above, then below, at its other end. This is the secret of many Torah verses linking our good deeds with the good influences descending into the world as sustenance, peace, health, childbirth, etc., or vice versa, heaven forbid.

Thus, a holy matrimonial bond draws sublime mutual spiritual illuminations in the upper worlds, bringing down good influences into this world. Even simple actions between the couple, such as a man respecting his wife, bring financial blessings. As explained in the holy Talmud and Tikunei Zohar, honoring one’s wife brings wealth: "Blessing dwells in a person's home only because of [thanks to] his wife." Since the woman's root is in the sphere of Malchut, which draws blessings. If a seemingly simple matter, like showing respect to a wife, activates spiritual mechanisms in the upper worlds, bringing vast influences into this world, then holy conjugal acts, being a soul connection, activate their soul roots in the upper worlds, bringing abundant influence from world to world to this world individually and collectively. Conversely, such an illicit relationship, like during the prohibition of Niddah or without a chuppah and kiddushin, causes immense damage and disturbance in the upper worlds. One could compare it to a massive, explosive short circuit caused by uncontrolled contact. Then the action's consequences return to the individual during his life, paying in the area he harmed, apart from the damage caused to the worlds. However, in His immense grace, Hashem has given us the opportunity to correct this through true repentance.

In the matter of union according to the secret, it is worthy to add more as explained in the holy Zohar, that every soul is made of two parts, a male part and a female part. When it comes time for it to descend into this world, it splits, with one part given to a male body and the other to a female body. Sometimes one part descends before the other. When it comes time for them to reunite, if they are worthy, they marry, unite, and become one body and one soul, right side and left side as appropriate. And Hashem proclaims about them, announcing their merit in having reunited in accordance with their root. And what was learned that "a person is not paired with a wife except according to his deeds" is indeed sure! Only if he is worthy by properly observing the mitzvot does he reunite with his true half. If not worthy due to his actions, he marries another part (See there for more details on this important subject). From this, we learn if one's marriage is delayed, he should reflect on his actions and return in complete repentance. Likely everything Hashem does is for his good. He may be delayed to elevate his deeds to merit his soulmate (or her soulmate) from his soul's root. It’s possible his marriage is delayed until the other half elevates their deeds; it’s all for the best. If complaining about his delayed marriage, he should examine whether he is not included in those who "a person's folly perverts his way, yet his heart is wrathful against Hashem". Some insist on perfection in an area requiring compromise. Some do not guard the covenant’s sanctity, delaying their marriage. Therefore, one must rise and elevate in Torah and mitzvot and consult their rabbi on what to compromise in choosing a spouse and what not. Pray to Hashem sincerely for aid in all this.

Thus, the spheres of Yesod and Malchut in the human body operate the processes of offspring in this world. For their pinnacle of sanctity and greatness, the inclination attempts to entrap and topple a person through damage to them more than any other cause. Those who endure covenant sanctity trials are called righteous, hinted in the verse "and the righteous is the foundation of the world," precisely Yesod. Therefore, Yosef is named Yosef the Righteous, for withstanding Potiphar's wife’s trial. In the order of shepherds and Ushpizin, he corresponds to the sphere of Yesod: Abraham corresponds to Chesed, Isaac to Gevurah, Jacob to Tiferet, Moses to Netzach, Aaron to Hod, Yosef to Yesod, and David to Malchut.

However, even in a man himself and a woman herself, there is an aspect of giver – the right side of Chesed; and an aspect of receiver – the left side of Gevurah; the merging line in the middle is Tiferet and Mercy.

Every detail in creation is made of ten spheres, with a giver in the form of male and a receiver in the form of female. For example, the skies give rain, representing male. Earth receives, flowers, and grows, representing female. So, with every living creature.

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