This also explains the mysterious statement by chazal concerning the messianic time:[41]
Now the angels gather before HaShem and worship him with the formula of adoration that we imitate in our kedusha prayer when we say, “Holy, holy holy is the Lord of hosts.”[42] There will come a time when the heavenly hosts will recite “holy, holy, holy…” before the righteous tsadikim as it is now said before the Holy One, Blessed be He. This is the mystical interpretation of the verse,[43] “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem shall be called Holy.”
This switch happens because the souls of the tsadikim (the righteous and pious ones) are, surprisingly, rooted in the lowest sefira called malchut, which forms the partzuf of woman , whereas the partzuf indicated by the title, Holy One, Blessed be He, is man . Consequently, when the universe returns to its roots and woman rises to her holy beginnings in the highest sefira called crown, she will be manifesting a higher octave of Divine majesty than man , also called Holy one, Blessed Be He, and the angels will address their adoration to her, and to the righteous tsadikim that embody her traits.
It is now possible to answer the essay’s original five questions regarding the last two marriage blessings.
The sixth brocha, which applies to the relationship of man and woman in their present, unperfected state, closes with the words, “Blessed are You, HaShem, who rejoices the groom and bride. The seventh blessing, which applies to the future, reads instead, “…who rejoices the groom with the bride.”
Now, woman who is called bride receives her lights from man who is called groom. His larger stature affords him greater access to the transcendental realms and she is dependent upon him for this. He pulls their lights down from mother and afterwards transfers hers to her. Since lights and consciousness are always synonymous with joy, the sixth marriage blessing describes the present as a time when gladness passes from groom to bride, and he is the agent of her joy.
This hierarchy of descent begins with mother, who passes superconscious and surrounding lights to her son, man, an act described by the verse, “the crown wherewith his mother crowned him on the day of his espousals.” He internalizes some of that light, separates out a portion, and conveys it to woman, his wife.
This hierarchy of flow is not the ideal, and will not always be so. Eventually, “The woman of valor [will become] the crown to her husband.” Like a rubber band stretched back and released, when woman, completes her tikun, she will spring beyond the level of man up to the level of crown (the first and highest sefira). When this happens their gender polarity of higher and lower, giver and receiver will reverse and she will bestow consciousness to him. The seventh blessing describes this turn of events with the phrase, “…who rejoices the groom with the bride.” The essential source of joy (and consciousness) will originate with the bride, woman, who has reattained her full stature after nearly 6,000 years on the lowest rung of creation. This is what it means that, “The end is enwedged in the beginning.” When “the end” finally reattains its beginning, the lowest becomes the highest and the groom will receive his flow of light and joy from the bride, who has become his crown, as the verse foretells, “A woman of valor is the crown to her husband.” This future era is also alluded to by another verse in Yirmiyahu, “Behold I will create a new thing…the woman will surround the man.”[44] Now, since his “intelligence” is higher than hers, his lights are the surrounding ones, for her vessel of consciousness is too limited to hold them. In the future the opposite will be true. Her consciousness will supercede his, spilling over as surrounding lights to his more limited vessel at that time.
