Malchut SheBetiferet

Malchut SheBetiferet is the inclusion of the sefirah of Malchut within the sefirah of Tiferet. To understand this better, the sefirah of Malchut is generally divided into two levels:

1. Malchut as it exists in its own realm, above the lower world beneath it. For example - Malchut of Atzilut is completely above the world of Beriah and does not descend at all to enliven it.
2. Malchut as it descends below to enliven the world beneath it. In the language of Chassidic teachings, "Malchut of Atzilut as it becomes Atik (Keter) for Beriah," when in this state it contracts and descends to give life and reveal G-dliness to the world of Beriah.

Malchut in its first level has nothing of its own, but everything it has is received from the sefirot above it [this is why it always serves as an example of something that receives]. The reason the Kabbalists called this sefirah "Malchut" is because it expresses the concept of kingship. A king is extremely elevated compared to the people, to the point of being completely beyond comparison to them. About him it is written: "From his shoulders and upward he was taller than all the people," meaning even the natural emotional attributes of the king are higher and more elevated than the intellect of the people. This means all the king's faculties are extremely elevated, beyond comparison to the people.

The king rules over a nation, as "there is no king without a people," and "people" (am) is related to the word "dimness" (omaemot), implying separation and division. The king, as mentioned above, is completely higher than the people, and the people are separate from him, yet they are nullified to him. This is the sefirah of 'Malchut' above, the kingship of the Holy One, blessed be He.

The revelation of this level below in the world happens through several means, including:

1. Divine service in the manner of accepting the yoke of heaven like a simple servant.
2. Through the blowing of the shofar on Rosh Hashanah, through which we crown the King, then Malchut is rebuilt anew. Through the shofar blowing, the soul is awakened and the Jew accepts upon himself the kingship of the Holy One, blessed be He.
3. Primarily through the commandment "You shall surely set a king over yourself," where the king is nullified to the Holy One, blessed be He, "and through him and by him, the Jewish people are nullified to the Holy One, blessed be He."

The complete revelation of G-d's kingship through a king will be in the future through the King Moshiach, when there will be no concealment at all. This concludes the explanation of the concept of Malchut.

The sefirah of Tiferet in the world of Atzilut is about the inclusion of the emotional attributes. Since the attributes of Chesed and Gevurah are opposites, for them to be included together is through the sefirah of Tiferet. Its power to connect opposites comes from being located in the middle line, which "extends from one end to the other," from the highest level to the lowest level, all without any changes within it. This is because the higher something is, the more it (can) descend below, and the middle line is the inner essence and truth of the order of creation, which begins with the level of Keter and extends to the sefirah of Malchut, and even descends to a lower world.

[Thus, the sefirah of Tiferet and the sefirah of Malchut are on the same line], and therefore Tiferet among the attributes is the attribute of mercy. This is not Chesed in its full intensity or Gevurah in its full intensity without combination, but their inclusion together, creating the attribute of mercy, which on one hand is aroused with a desire to give (out of compassion) but only to one who is worthy of compassion (to a poor person, etc., not to a wealthy person, otherwise it would just be Chesed, and vice versa).

Regarding Tiferet, it is stated, "Tiferet refers to the giving of the Torah," and the explanation for this is that the Torah is "Are not My words like fire?" Even as it descended below and was clothed in this physical world and physical matters, it did not change at all and is still holy and pure - the wisdom of the Holy One, blessed be He. This is the concept of Tiferet as mentioned above, which descends to the very lowest level and yet does not change.

The inclusion of the sefirah of Malchut in the sefirah of Tiferet creates an emphasis in the sefirah of Tiferet itself, so that the mercy actually extends outward and influences in practice below to have compassion and give charity and food to the poor.

In the Work of the Person Right Before the Revelation

Tiferet and Malchut as mentioned above correspond to Torah, Torah study, and Malchut is (completed in) Melech HaMoshiach (King Messiah). From this it is understood that when these two Sefirot combine together, the result will be - studying Torah about matters of Melech HaMoshiach and the complete Geulah (Redemption). The Rebbe explains that learning (in) this (way) "is the straight, easy, and quickest way to bring about the coming of Moshiach Tzidkeinu in actual reality."

See Also

• M.M.Sh Publishing

Further Reading Dvar Malchut Tazria Metzora