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101) It is written, “For the Lord has chosen Zion; He has desired it for His habitation. ‘This is My resting place forever; here I will dwell for I have desired it.’” Sometimes, Zion, Yesod de Malchut, is referred to in masculine form, Rachamim. But why does it refer to him here in feminine form? It is because there is internality and externality in Yesod de Malchut. The internality is Rachamim, Zion, and the externality is Din, Jerusalem.
102) During the Zivug of ZA and Malchut, to show that the Nukva is included in ZA, the Nukva is named by the male name because then Malchut’s blessings are present and there is no separation in her at all, since Malchut, Nukva, is a female because she lacks the wholeness. However, during the Zivug with ZA, she is filled with blessings and the full perfection, hence she is regarded as a male. This is why it is written, “For His habitation,” and not “For Her habitation,” in feminine form.
“For His habitation” relates to the time of the Zivug, when she is a male. And it is written, “For the Lord has chosen Zion,” which means within Zion, Malchut’s inner Yesod. This is why it does not write, “For Zion,” which would mean for her externality. Thus, it is all one, whether it is named in masculine form or in feminine form, since they are at the same degree. Hence, at one time it writes in masculine form, “For His habitation,” and another time in feminine form, “For I have desired her.”
103) This is why it is written, “But it shall be said of Zion, ‘This man and that man were born in her.’” The two times “man” are because one man is Din and one man is Rachamim, since in Yesod de Malchut, called Zion, there are Din and Rachamim. The Din is called Jerusalem, but when ZA and Malchut mate, Yesod de Malchut is called only Zion. In Zion and Jerusalem, it is known that Zion is the internality of Yesod de Malchut, and Jerusalem is the externality of Yesod de Malchut. It follows that they are interdependent.
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