In the beginning, Zeir Anpin and Malchut are the six Sefirot of Zeir Anpin and a point of Malchut. As to all of the worlds and Partzufim from the World of Infinity to Zeir Anpin, they are designated solely for Malchut. Malchut is the created being that for now is a mere point: “the point in the heart.” We have to enlarge it!
How, then, does the creature grow, and what does the Upper One have to do for it? In Malchut, in the point that is cleaving to his Chazeh, Zeir Anpin evokes a sensation of judgments (Dinim) and restrictions, that is, he stirs up the desires that are demanding to be fulfilled in order for this point to awaken and start growing.
These restrictions descend to Malchut from the mother, Bina. Through the Upper Sefirot, GAR de Zeir Anpin, they enter Keter of Malchut. It is regarded as Rosh Hashanah or the beginning (head) of the year, the beginning of Malchut which is called “a year.” This is where her awakening starts.
Her entire further development occurs by way of the lower Sefirot of Zeir Anpin, its NHY (Netzah, Hod, Yesod). To achieve this, Zeir Anpin has to attain the state of Gadlut (adulthood), which he receives from the mother, Bina, due to the “sounding of the Shofar.” This awakens in Zeir Anpin its own desires, the Sefirot of NHY, which occurs during the “ten days (Sefirot) of repentance” between Rosh Hashanah and Yom Kippur. During these “ten days,” every time Malchut receives stimulation from NHY of Zeir Anpin, they strengthen her so as to arrive at the state of “Yom Kippur.”
Awakening us to the state of Gadlut can be achieved solely by way of restrictions since only thanks to them (the Light of Hochma [Wisdom]) can we feel how much more needs to be corrected in us in order to prepare our spiritual vessels (Kelim). After all, we do have the vessels, but they are broken. At first, they are evoked through restrictions without any “sweetening,” but later, the Light of Hassadim (Mercy) descends and sweetens them (the state of being love-sick).
Sweetening is what is regarded as correction. It is written that the Creator “created the evil inclination, and He gave the Torah as a spice.” To add a spice to egoistic desire means to sweeten it so as to correct and use it. Previously, this desire was “bitter,” but if it is “spiced” with the intention to bestow, then it is sweetened and can be used and fulfilled.
This is what is called “sweetening” of the judgment. Judgment is the desire to receive for self-gratification, whereas sweetening is the same very desire, but with the intention to bestow. We only need to replace the intention.
From the 4th part of the Daily Kabbalah Lesson 10/6/10, Talmud Eser Sefirot