Copied from the very handwriting of my teacher (The Arizal), may his memory be a blessing, and these are his words, the language of gold

מ״כ מכת״י מורי זלה״ה בעצמו וז״ל לשון הזהב

Behold, the Zivug [Union] is found only in four Sefirot (הִנֵּה הַזִּוּוּג נִמְצָא בְּד׳ סְפִירוֹת לְבַד), Chokhmah, Binah, Tiferet, Malkhut (חו״ב תו״מ). And it is found, according to Rabbi Shim‘on bar Yochai, that there is a great difference between one Zivug [Union] and another (וְנִמְצָא לְרַשְׁבִּ״י הֶפְרֵשׁ גָּדוֹל בֵּין זִוּוּג לְזִוּוּג), for Chokhmah–Binah never separate forever (כִּי חו״ב לֹא מִתְפָּרְשִׁין לְעָלְמִין), unlike Tiferet–Malkhut (מַה שֶּׁאֵין כֵּן תו״מ). And one must know why the Zivug [Union] of Chokhmah–Binah is constant (וְצָרִיךְ לָדַעַת מִפְּנֵי מָה זִוּוּג חו״ב תָּדִיר), and it is not so with the Zivug [Union] of Tiferet–Malkhut (וְאֵינוֹ כֵן בְּזִוּוּג תו״מ).

And furthermore, what is the Zivug [Union] of Chokhmah–Binah (וְעוֹד לְעִנְיָן מַה הוּא זִוּוּג חו״ב), and what is renewed from it (וּמַה הִיא מִתְחַדֶּשֶׁת מִמֶּנּוּ). For indeed, in the Zivug [Union] of Tiferet–Malkhut, it gives souls to Israel (כִּי בְשֶׁלָּמָא בְּזִוּוּג תו״מ נוֹתֵן נְשָׁמָה לְיִשְׂרָאֵל), as it is written: “and the souls I have made” (כְּדִכְתִיב וּנְשָׁמוֹת אֲנִי עָשִׂיתִי) (Isaiah 57). But the Zivug [Union] of Chokhmah–Binah—what does it give, and what does it add? (אֲבָל זִוּוּג חו״ב מַה יִתֵּן וּמַה יוֹסִיף). Lest you say: to establish the Havayot, which are the Sefirot, in their unity (שֶׁמָּא תֹאמַר לְהַעֲמִיד הַהֲוָיוֹת שֶׁהֵם הַסְּפִירוֹת עַל יִחוּדָם), and so that they may crown Tiferet–Malkhut with those praiseworthy crowns (וּכְדֵי שֶׁיַּעְטְרוּ תו״מ בְּאוֹתָן הָעֲטָרוֹת הַמְּשֻׁבָּחוֹת), and unite, as our teacher and master, may his light shine, wrote in the Gate of the Essence of Providence, chapter thirteen (וְיִתְיַחֲדוּ כְּמוֹ שֶׁכָּתַב מוֹרֵינוּ וְרַבֵּנוּ נֵר״ו בְּשַׁעַר מַהוּת הַהַנְהָגָה פ״י״ג). This is not so (לֵיתָא). For if so, their Zivug [Union] would not be fitting except at the time of the Zivug [Union] of Tiferet–Malkhut (שֶׁאִם כֵּן לֹא הָיָה רָאוּי לִהְיוֹת זִוּוּגָם אֶלָּא בִּשְׁעַת זִוּוּג תו״מ), in order to crown them with those crowns (כְּדֵי לְעַטְּרָם בְּאוֹתָן עֲטָרוֹת).

For so it appears from the words of the Zohar (כִּי כֵן נִרְאֶה מִדִּבְרֵי הַזֹּהַר), in its explanation that these crowns are for the need of the Zivug [Union] of Tiferet–Malkhut (בְּפֵירוּשׁ שֶׁעֲטָרוֹת אֵלּוּ לְצֹרֶךְ זִוּוּג תו״מ). For they said there: “At the time when the supernal King sits in the delights of the King, crowned with His crowns” (שֶׁהֲרֵי אָמְרוּ שָׁם בְּשַׁעְתָּא דְּמַלְכָּא עִילָאָה בְּתַפְנוּקֵי דְּמַלְכָּא יָתִיב בְּעַטְרוֹהִי), then it is written: “While the King was at His table, my spikenard gave its fragrance” (כְּדֵין כְּתִיב עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ), this is the Yesod that emits blessings (דָּא יְסוֹד דְּאַפִּיק בִּרְכָּאִין), to unite the Holy King with the Matronita at this level (לְאִזְדַּוְּגָא מַלְכָּא קַדִּישָׁא בְּמַטְרוֹנִיתָא בְּהַאי דַּרְגָּא). Behold, explicitly, these crowns are for the need of the Zivug [Union] of Tiferet–Malkhut (הֲרֵי בְּפֵירוּשׁ שֶׁעֲטָרוֹת אֵלּוּ הֵם לְצֹרֶךְ זִוּוּג תו״מ).

If so, it would have been fitting that their Zivug [Union] be only at the time of the Zivug [Union] of Tiferet–Malkhut (אִם כֵּן מָה רָאוּי הָיָה לָהֶם שֶׁלֹּא יְהֵא זִוּוּגָם אֶלָּא בִּשְׁעַת זִוּוּג תו״מ), and not that it be forever (לֹא שֶׁיִּהְיֶה לְעוֹלָם). And our teacher, may his light shine, already sensed this difficulty (וּכְבָר הִרְגִּישׁ בְּקוּשְׁיָא זוֹ מוֹרֵינוּ נֵר״ו), and he wrote as follows (וְכָתַב וְז״ל): “Since their unity is constant, it will be a crown for the children at the time of need” (וּבִהְיוֹת יִחוּדָם תָּמִיד יִהְיֶה עֲטָרָה אֶל הַבָּנִים לְעֵת הַצֹּרֶךְ). And this answer is nothing (וְאֵין זֶה הַתֵּרוּץ כְּלוּם). And it appears to us (וְהַנִּרְאֶה אֵלֵינוּ), that these two kinds of Zivugim [Unions] are needed for angels and holy spirits (כִּי ב׳ מִינֵי זִוּוּגִים אֵלּוּ צְרִיכִין לִהְיוֹת לְמַלְאָכִים וְרוּחִין קְדִישִׁין), and to be souls for the upper and lower ones (וּלְהִיוֹת נְשָׁמוֹת לְעֶלְיוֹנִים וְתַחְתּוֹנִים). And through the Zivug [Union] of Chokhmah–Binah, angels and holy spirits come into being (וְעַל־יְדֵי זִוּוּג חו״ב מִתְהַוִּין מַלְאָכִין וְרוּחִין קְדִישִׁין), and souls of the upper ones come into being (וּמִתְהַוִּין נְשָׁמוֹת עֶלְיוֹנִים). And our intent is not souls literally (וְאֵין כַּוָּנָתֵנוּ נְשָׁמוֹת מַמָּשׁ), but their vitality (אֶלָּא חַיּוּתָם), which is the light that flows into them to enliven them (וְהוּא הָאוֹר הַשּׁוֹפֵעַ בָּהֶם לְהַחֲיוֹתָם), as it is written: “and You give life to them all” (כְּמ״ש וְאַתָּה מְחַיֶּה אֶת כֻּלָּם) (Nehemiah 9). He gives life to all (מְחַיֶּה לְכֻלָּם). And this is constant (וְזֶהוּ תָּמִידִי), as it is written in the Zohar, Balak (כְּמ״ש בַּזֹּהַר בָּלָק): “All those holy angels do not endure and cannot stand except by the supernal light that shines” (כָּל אִינוּן מַלְאָכִין קְדִישִׁין לָא קַיְּימִין וְלָא יָכְלִין לְמֵיקָם בַּר בְּנֵהוֹרָא עִילָאָה דְּנָהִיר). Therefore they never separate (וְלְפִיכָךְ לָא מִתְפָּרְשִׁין לְעָלְמִין), for they must give sustenance and life to the upper ones forever (כִּי הֵם צְרִיכִין לָתֵת מָזוֹן וְחַיָּה לְעֶלְיוֹנִים לְעוֹלָם וָעֶד), and to be new angels every morning (וּלְהִיוֹת מַלְאָכִים חֲדָשִׁים לַבְּקָרִים).

However, the Zivug [Union] of Tiferet–Malkhut is to be a soul for the lower ones (אָֽמְנָם זִוּוּג תו״מ לִהְיוֹת נְשָׁמָה לַתַּחְתּוֹנִים), and this is at intervals and at appointed times (וְזֶהוּ לִפְרָקִים וּלְעִתִּים מְזוּמָנִים), and by this we have gained that the meaning of “they do not separate forever” is not only in a time of peace, as our master, may his light shine, wrote (וּבָזֶה הִרְוַחְנוּ שֶׁאֵין פֵּרוּשׁ שֶׁלֹּא מִתְפָּרְשִׁין לְעָלְמִין בִּשְׁעַת שָׁלוֹם לְבַד כְּמַה שֶׁכָּתַב רַבֵּינוּ נֵר״ו), for this is very forced (כִּי זֶה דּוֹחַק מְאֹד), since explicitly it appears in the Idra Zuta that even at the time of exile they do not separate (שֶׁבְּפֵירוּשׁ נִרְאֶה בְּאַד״ז גַּם שֶׁבְּעֵת הַגָּלוּת לֹא מִתְפָּרְשִׁין), and this is its wording: in the book of Rav Hamnuna Sava, King Shlomo said, etc (וְזֶה לְשׁוֹנוֹ בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא אָמַר שְׁלֹמֹה מַלְכָּא כו׳), rather forever and ever this Zivug [Union] is not lacking even a single moment, Heaven forfend (אֶלָּא לְעוֹלָם וָעֶד אֵין זִוּוּגָם זֶה חָסֵר אֲפִלּוּ רֶגַע ח׳), for it is the life of the angels (כִּי הוּא חַיֵּי הַמַּלְאָכִין), and they have no vitality except through this Zivug [Union] (וְאֵין לָהֶם חַיּוּת אֶלָּא עַל־יְדֵי זִוּוּג זֶה).

And know that our intention, when we say that there is no Zivug [Union] of Chokhmah–Binah except for the need of the angels, is not to exclude that there is no need in it for the lower ones (וְדַע כִּי אֵין כַּוָּנָתֵנוּ בְּאָמְרָם שֶׁאֵין זִוּוּג חו״ב אֶלָּא לְצֹרֶךְ הַמַּלְאָכִין לִשְׁלֹל בּוֹ שֶׁאֵין בּוֹ צֹרֶךְ לַתַּחְתּוֹנִים), for it is explained in the Zohar that from the Zivug [Union] of Chokhmah–Binah crowns are made for the sons, and through this Tiferet–Malkhut unite (כִּי מְבוֹאָר בַּזֹּהַר כִּי מִזִּוּוּג חו״ב נַעֲשִׂים עֲטָרוֹת לַבָּנִים וְעַל־יְדֵי זֶה מִזְדַּוְּגִים תו״מ), but our intention is to say that the Zivug [Union] of Chokhmah–Binah is needed for the upper ones and the lower ones (אֶלָּא כַּוָּנָתֵנוּ לוֹמַר שֶׁהַזִּוּוּג חו״ב צָרִיךְ לְעֶלְיוֹנִים וְתַחְתּוֹנִים), unlike Tiferet–Malkhut which is only for the souls of the lower ones (מַה שֶּׁאֵין כֵּן בְּתו״מ שֶׁאֵינוֹ כִּי אִם לִנְשָׁמוֹת תַּחְתּוֹנִים), and from this there will arise for us an answer to that which is found in the Tikkunim, that the Holy One, blessed be He, swore that He would not enter, etc (וּמִזֶּה יַעֲלֶה לָנוּ תֵּרוּץ לְמַה שֶּׁנִּמְצָא בַּתִּקּוּנִים נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִכָּנֵס כו׳), and in many places it is mentioned that Imma Ila’ah was removed, and similar matters (וּבְכַמָּה מְקוֹמוֹת נִזְכָּר דְּאִתְתְּרִיכַת אִמָּא עִלָּאָה וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ). And the matter is this: that in order to bequeath crowns to the sons, to unite them so that they unite, this is lacking, alas, in the time of exile (וְהָעִנְיָן זֶה כִּי כְּדֵי לְהַנְחִיל עֲטָרוֹת לַבָּנִים לְיַחֲדָם וְשֶׁיִּתְיַחֲדוּ זֶה חָסֵר בְּעוֹנוֹתֵינוּ הָרַבִּים בִּזְמַן הַגָּלוּת), and this is why it is said “Imma Ila’ah,” for relative to her being a mother to bequeath a crown to the sons, she was removed, because she does not unite to bestow crowns upon the sons to unite them (וְזֶהוּ שֶׁנֶּאֱמַר אִמָּא עִלָּאָה כִּי בְּעֶרֶךְ שֶׁהָיְתָה אִמָּא לְהַנְחִיל עֲטָרָה לַבָּנִים אִתְתְּרִיכַת כִּי אֵינָהּ מִזְדַּוֶּגֶת לְהַנְחִיל עֲטָרוֹת לַבָּנִים לְיַחֲדָם).

And this is the matter of the offering that ascends and descends (וְזֶהוּ עִנְיַן קָרְבָּן עוֹלֶה וְיוֹרֵד), for Yod does not unite with Heh until Vav connects with Heh (כִּי אֵינָהּ מִזְדַּוֶּגֶת יו״ד בְּה״א עַד שֶׁיִּתְחַבֵּר וָו בְּה״א), for Yod–Heh indicates that the Zivug [Union] is for the sake of sons (כִּי יו״ד ה״א מוֹרֶה שֶׁהַזִּוּוּג לְצֹרֶךְ בָּנִים), since Yod in its filling is Vav–Dalet, which are two Vav Partzufim, and the form of Heh is Dalet–Vav (כִּי יו״ד בִּמְלוֹאוֹ ו״ד שֶׁהֵם ד״ו פַּרְצוּפִים וְה״א צוּרָתָהּ ד״ו), thus we learn that the Zivug [Union] of Chokhmah–Binah never ceases entirely (נִמְצָאִים לְמֵדִים שֶׁזִוּוּג חו״ב לֹא יֶחְסַר תָּמִיד), but in the time of exile it is not a complete Zivug [Union], meaning for the sake of sons (אֶלָּא שֶׁבִּזְמַן הַגָּלוּת אֵינוֹ זִוּוּג שָׁלֵם ר״ל לְצֹרֶךְ בָּנִים), and it is not so praiseworthy that a crown should reach the sons so that they can unite and connect (וְאֵינוֹ כָּל כָּךְ מְשֻׁבָּח כְּדֵי שֶׁיַּגִּיעַ מִמֶּנּוּ עֲטָרָה לַבָּנִים כְּדֵי שֶׁיּוּכְלוּ לְהִזְדַּוֵּג וּלְהִתְחַבֵּר), but there is a Zivug [Union] for the sake of the upper ones to give them life, and this will not cease (אֲבָל יֵשׁ זִוּוּג לְצֹרֶךְ עֶלְיוֹנִים לְהַחֲיוֹתָן וְזֶה לֹא יִפָּסֵק), and by this one understands what is written in the Zohar, Acharei Mot: “And a river goes out from Eden,” etc (וּבָזֶה יוּבַן מַה שֶּׁכָּתוּב בַּזֹּהַר אַחֲרֵי מוֹת כְּתִיב וְנָהָר יֹצֵא מֵעֵדֶן וְגו׳). Thus far I found; concluded (עַד כָּאן מָצָאתִי סָלִיק).