והנה הבירורים דעשיה עולין ליצירה על ידי שם ב״ן, ומיצירה לבריאה ולאצילות, כמו שכתוב בשער מ״ן, דרוש י״א, סימן ז׳

The acts of refinement of Asiyah that are accomplished through practical mitzvot ascend to Yetzirah by means of the Divine Name Ba’n, and from Yetzirah to Beriah and Atzilut, as noted in Shaar Ma’n, Derush 11, sec. 7.

ובזה יובן דהרהור לא עביד מידי

Thus we can understand why mere thought accomplishes nothing, as Essay 1 of Kuntres Acharon quotes above from the Zohar,

כי בלי העלאת מ״ן מהמלכים שבנוגה, אי אפשר להמשיך טיפין מלמעלה לזווג זו״ן

for unless mayin nukvin is elevated from the “kings of nogah,”4 it is impossible to draw forth drops from above to effect the union of Zu’n, an acronym for the above terms Za and nukva.

This elevation can be effected only through activity on the level of Asiyah, as stated above.

Za and Malchut can unite only if a degree of illumination that transcends them both, is drawn down upon them. To use a mortal analogy: Concerning the union of man and woman it is written,5 “Male and female did He create them, and G‑d blessed them and said to them, ‘Be fruitful and multiply.”’ I.e., in order for their union to bear fruit, a blessing must first descend upon the partners from above. And these “drops” of blessing from a source in Divinity that transcends both Za and Malchut cannot be drawn forth unless mayin nukvin is aroused and elevated by the refinement of the materiality of kelipat nogah.

כי רוצה לינק מאמו, ולא להשפיע למטה

For [Za] desires to seek its nurture from its “mother”, i.e., from the Sefirah of Binah, rather than giving forth for the lower realms,

It is only through the elevation of Ma’n of nogah that a higher degree of illumination is drawn down within Za, causing it to desire to unite with the Sefirah beneath it, viz., Malchut.

כמו שכתוב בשער מ״ן, דרוש ב׳

as is written in [Etz Chayim,] Shaar Ma’n, Derush 2.

ועיין זהר, פרשת פקודי, דף רמ״ד, עמוד ב׳, דאית סדורא כו׳ לאסתכלא כו׳

Examine Zohar, Parshat Pekudei, p. 244b, which states that there is a mode…of gazing….

Just as there is a mode of verbalized prayer, there is also a mode of prayer with kavanah by means of which one meditates and attains infinite heights, as one gazes upon the glory of the King.

והן כוונות התפלה ויחודים עליונים, ליודעים ומשיגים לאסתכלא כו׳

This refers to the intentions (kavanot) in worship, and the supernal unions, for those who know and understand how to “gaze….”

Such individuals can have an impact on this world through their unarticulated intentions alone.

כי נפש רוח נשמה שלהם עצמן הן מ״ן, במסירות נפש על התורה

For their Nefesh, Ruach and Neshamah themselves constitute [the arousal initiated by the recipient which is known as] Ma’n, through their self-sacrificing devotion for the Torah,

ובנפילת אפים, כנודע

and during the Tachanun prayer, during which we say “To You, G‑d, I lift my soul,” as is known.

This ability, however, remains the province of a select few. The overwhelming majority of Jews accomplish this elevation through mitzvot of action involving an actual deed or speech. And in this manner they are able to bring about a union “face to face” between Za and Malchut — the sublime union of Kudsha Brich Hu and His Shechinah, which draws Divinity down into this world.