Sefiras HaMalchus

Sefiras Malchus is the last of the Ten Sefiros. Malchus is called a 'cup' as it says "I will raise the cup of salvation." The meaning of this is: Just as a cup's purpose is to collect what is put into it and prepare it to be given to the person drinking, so too Malchus's purpose is to contain and collect within it all the revelations and G-dly lights of all six middos (Zeir Anpin), and to influence them in a measured and balanced way to the worlds below it.

All worlds depend on Sefiras Malchus which fills and creates them from nothingness to existence, as it says "Your kingdom is a kingdom of all worlds." Sefiras Malchus fills all worlds, and the existence and life-force of all worlds depends on it.

Relationship to Other Sefiros

Sefiras Malchus has a special connection to Sefiras Kesser, based on the principle that "their beginning is wedged in their end," meaning there is a (direct) connection between the beginning of the Hishtalshelus in Sefiras Kesser and its final completion in Sefiras Malchus, in addition to the regular connection between them expressed in the normal process of gradual Hishtalshelus from one sefirah to the next.

Additionally, Sefiras Malchus has a special connection with Sefiras Chochma. About this connection it is said that "Abba founded the daughter," meaning that Sefiras Chochma, called "Abba," is the foundation for Sefiras Malchus, called "daughter." This is explained in several places regarding the verse "When a woman conceives and gives birth to a male" and Chazal's statement on the verse "when a man seeds first, a female is born." The Alter Rebbe takes a position contrary to the philosophers who argued that since the father's drop comes first and the mother's last, the higher one is female and therefore the daughter's connection is specifically with the mother. Rather, he adheres to the language of the maamar and writes that the daughter's connection is specifically with the father, explaining it as follows: In order for Abba and Imma (Chochma and Binah) which represent opposing positions - right line and left line - to unite, each must shine with the light of the other; the father shines from the aspect of Gevurah (the vessel will be Chesed - Gevurah within Chesed) and the mother from the aspect of Chesed (the vessel will be Gevurah - Chesed within Gevurah). Since the daughter (Malchus) is about Gevurah and the light of Gevurah comes specifically from the father, her connection is specifically with the father from whom she was illuminated. Sefiras Chochma and Sefiras Malchus are also called "Yirah Ilaah" and "Yirah Tataah."

Sefiras Malchus has a special connection with Sefiras Binah. Both Sefiras Binah and Sefiras Malchus are sefiros that are in the aspect of receiver. Sefiras Binah receives from Sefiras Chochma, and is the receiving side of Yichuda Ilaah. Sefiras Malchus receives generally from all sefiros, but particularly receives from Zeir Anpin, meaning the middos, and is the receiving side of Yichuda Tataah. Because of this, Sefiras Binah is called "Imma Ilaah," compared to Sefiras Malchus which is called "Imma Tataah." It is explained that Sefiras Binah is in the aspect of Alma D'iskasya and is also called Leah, while Sefiras Malchus is in the aspect of Alma D'isgalya and is also called Rachel.

In the Human Soul

In the human soul, the Sefirah of Malchut is the Sefirah that receives within it all the lights of the soul's Sefirot, and brings these lights down into physical action and the physical vitality of the body. The Sefirah of Malchut clothes itself in the three garments of the soul - thought, speech and action - and these garments clothe themselves internally within the body.

In Divine Service

The concept of the Sefirah of Malchut in divine service is accepting the yoke of Heaven's sovereignty (kabbalat ol malchut shamayim). For this reason, the Sefirah of Malchut is called yirah tata'ah (lower-level fear). This means that even though one's mind and heart are not yet refined, and the person is lazy regarding Torah matters and desires forbidden things, nevertheless they can fence themselves in so that at least regarding actual deed, they accept upon themselves the yoke of Heaven's sovereignty to turn from evil and do good. For the details of the metaphor of earth regarding the Sefirah of Malchut (and their meanings in divine service) see: Extended entry - Earth

The Sefirah of Malchut is also associated with speech, as explained in Igeret HaTeshuvah. It relates to actual implementation, while the other Sefirot relate to thought.

In the Spiritual Worlds

In the spiritual worlds, the Sefirah of Malchut of each world is the Sefirah that unifies within itself all the lights of that world, and influences them to the next lower world. Specifically, Malchut of Atzilut is the final Sefirah of the world of Atzilut, and it creates and gives life to the worlds of Beriah, Yetzirah and Asiyah, which are the separate worlds of created beings.

In the world of Atzilut there is absolute nullification to G-dliness. In order to create worlds separate from G-dliness, the Sefirah of Malchut descends from its place to the lower worlds. But specifically through this, the existence of the world and service within it becomes possible, until finally the intention that G-d desired to have a dwelling in the lower realms is revealed. Then the superiority of the Sefirah of Malchut is revealed.

This stage of Malchut's descent is also called "nesirah" (separation between Malchut and Ze'ir Anpin) and "dormita d'Ze'ir Anpin." The future revelation will be a renewed connection between Ze'ir Anpin and Malchut, when Malchut will reveal the supernal lights in our lower world.

Malchus D'Malchus

Malchus D'Malchus is the final and most external aspect of any concept, which simplifies and is absorbed in an internal dimension outside of itself. The general concept of Sefiras HaMalchus is the relationship to the external, and the concept of Sefiras HaMalchus of Sefiras HaMalchus is the essential life force that emerges from something.

The Malchus D'Malchus of the world of Atzilus becomes the life force of the worlds of Briah, Yetzirah, and Asiyah. From Malchus D'Malchus of the world of Asiyah, influence extends to this physical world, the material world of Asiyah.

Aliyas HaMalchus

Through Sefiras HaMalchus, influence flows to all worlds, as it is written "Your kingdom is a kingdom of all worlds." During galus, the divine lights were removed from it, and therefore the pain of exile exists in the world.

With the coming of Moshiach, the Malchus will rise again and receive the light of the inner dimension of Atik, which indicates the revelation of Hashem Himself in His glory. A taste of this occurs on the 15th of Av and Yom Kippur, as well as when Tisha B'Av falls on Shabbos.

Malchus D'Klipah

Sefiras HaMalchus of klipah is called "dust particles," in contrast to earth which is a reference to Malchus D'Atzilus. The dust particles - Malchus D'Klipah, even though it descends from Malchus D'Atzilus, retains only minimal life force, like dust gathered from the filth of house floors by a broom or like dust remaining from fire (ash) which does not grow like earth.

In divine service, this represents the acceptance of the yoke of the opposing side - becoming like a threshold that is trampled upon. Meaning, even though one knows and understands how they should be and knows their situation is not good - they don't find in themselves the strength and courage to stand against the current (since they lack holy strength, having only minimal life force), and nullify themselves due to social pressure and fear of "what will the nations say."

Even (Stone)

Unlike all other Sefiros that express some quality, Sefiras HaMalchus does not express any particular essence, as it has nothing of its own, and its entire purpose is only to reveal and transmit the influence of the Sefiros to created beings - bringing it down in a descent that has no comparison at all. Like the quality of authority and leadership of a human king, its purpose is to lead the people or country according to his intellect and attributes, through which are expressed - his wisdom, understanding and knowledge, as well as his attributes of kindness and strength - in leading the country and people, who are incomparably lower than the king's level. In other words, the king's sovereignty in the country expresses the characteristics - intellect and attributes - of the king. Thus, the attribute of Malchus is merely the means for transferring the influence of the Sefiros to created beings, and therefore it is in the category of an inanimate stone.

The comparison to stone exists at all levels of Malchus, from Malchus of Atzilus - "precious stone," down to its opposite in Malchus of klipah - "stumbling stone."

See Also

• Binyan Malchus
• Elisheva