For there are two kinds of Divine pleasure:

One, from the complete annihilation of the sitra achra, and the conversion of bitter to sweet and of darkness to light - [the former referring to the emotional faculties of the animal soul, and the latter to its mental faculties], which is accomplished by tzaddikim;

And the second: when the sitra achra is subdued while it is still at its strongest and most powerful, soaring like an eagle, and from this height G-d topples it in response to human initiative [i.e., as a result of one's efforts at subduing the sitra achra in his soul]. This is accomplished by Beinonim.

[Each of the two aforementioned categories - those who were "created righteous" and who were "created wicked" - brings about one of these two kinds of Divine gratification].

This is alluded to in the verse, [6] "And make me delicacies, such as I love," where the word matamim "[delicacies]" is written in the plural, indicating two kind of pleasure.

These words are the charge of the Shechinah to its children, the community of Israel, as explained in Tikkunei Zohar - [that with these words G-d asks of the Jewish people to please Him with their divine service].

Just as with material food, there are two kinds of delicacies - one of sweet and luscious foods, and the other of sharp or sour articles [which are unpleasant to eat in their natural state], but have been well spiced and prepared so that they become delicacies which revive the soul - [so too are there two kinds of spiritual delicacies.

One is provided by tzaddikim, who are occupied solely with matters that are "good" and "sweet" - holy matters.

Having conquered the evil of their animal soul, they no longer need grapple with the sitra achra. Their divine service consists of increasing the light of holiness.

The second kind of delicacy is provided by Beinonim, who are occupied with "bitter" matters, with battling against the sitra achra in their soul, and with the evil thoughts that it spawns].

This is indicated in the verse, [7] "The L-rd has made everything for His sake; even the wicked for the day of evil."

[How can it be said that the rasha was created for G-d's sake]?

This means, however, that he should repent of his evil, and turn his evil into "day" and light above, when the sitra achra is subdued, and the glory of G-d is uplifted on high.

[Thus, the meaning of the words "even the wicked for the day of evil" is that the purpose of the wicked is to transform the "evil" into "day".

   

Notes:

6. (Back to text) Bereishit 27:4.

7. (Back to text) Mishlei 16:4.