Explanations of Malchut

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835) It was said about the perpetual offering, the Shechina, “evening and morning, each day and always, and say two times ‘Hear O Israel.’” She rises up the middle pillar, ZA, who is always with her without any separation whatsoever.

836) She rises to the place of Ein Sof, from which she was cut off, then she is higher than all the Sefirot. When she ascends, all the Sefirot grip her and rise with her. Her ascent to Ein Sof, to the sweet savor, is to give a good fragrance before the Creator. Subsequently, she comes down from Ein Sof full of atonement for all of Israel’s iniquities.

837) Her ascent is with the middle pillar, ZA, and so is her descent, and that of all her armies. This is why she is called “a ladder,” as all the degrees are in her, ascending and descending, hanging from the name HaVaYaHZA. Because of it, all the sacrifices and offerings are to HaVaYaH, who is called “an offering,” since all the appellations in her approach HaVaYaHZA.

838) For this reason it is written about her, “And his offering is one silver bowl,” namely Malchut, since there is no degree that approaches HaVaYaH without the Malchut. There is not a prayer or commandment from all the commandments in the Torah, or from all the offerings and burnt offerings, that is outside of Malchut. All the degrees in the Sefirot are not received before HaVaYaH, except for Malchut. This is why it is written about her, “By this,” by Malchut, “will Aaron come to the holiness.”

839) Malchut is called Shlamim [whole], as she is the wholeness of the name HaVaYaH in each degree. She is the Hey de HaVaYaH; she is ADNI, she is Yod de HaVaYaH; she is the Hey of Elokim; she is Hey from EKYEH, she is Yod from Shadai; she is the end of every HaVaYaH and appellation. Because of it, it is written about her, “In the end of the matter, all having been heard, fear God and keep His commandments.”

She is the end from the ten Sefirot, called Yam Suf [Red Sea, or lit. Sea of the End]. She is the wholeness of the upper and lower; she is the gate by which to enter every wisdom, every appellation and HaVaYaH, and each Sefira. She is the knowledge of everything, and none but Malchut has permission to look at any knowledge in the world. It is written about her, “This is the gate to the Lord; righteous shall come through it.”

840) Malchut is a name of forty-two letters: four letters HaVaYaH, ten letters of the filling, and twenty-eight letters of the filling’s filling. Malchut is the last letters Hey in the name MemBet, by which the upper and lower were created. She is called “eye” from the right side, due to the Hochma in her, as it is written, “Behold, the eye of the Lord is to those who fear Him.” And she is called “ear” from the left side, due to the Bina in her, as it is written, “Lend, my God, Your ear and listen.” She is called “smell” because of the middle pillar in her, Tifferet, and she is called “mouth” in and of herself, Malchut, as it is written, “I shall speak with him mouth to mouth.”

841) Malchut is called “the first commandment.” Anochi [I] is the beginning of the disclosure of Godliness from the Keter in her, which is AlephYodNun from Elokeinu [our God]. Keter is called Ain [naught], due to the absence of attainment. Anochi [I] has the letter Chaf [in Hebrew] of Keter, and the letters AlephYodNun are in it. She is called Keter in relation to upper Ima, and the exodus from Egypt is mentioned fifty times in the Torah, corresponding to the fifty gates of Bina. Also, Keter of Malchut is in Bina.

She is the BetTav from Beresheet [in the beginning], which includes all ten utterances of the work of creation. With respect to Hochma, she is the daughter of Yod, as it is written, “He established the earth in wisdom [Hochma],” meaning Malchut, who is called “earth.” Abba is Hochma; he established the daughter, Malchut, and she is “The path no vulture knows,” which includes thirty-two paths, thirty-two names Elokim with regard to upper Ima, who is called “glory.” When included in the daughter, in MalchutMalchut is called “heart,” and this is why there are glory above and heart below.

842) The Ten Commandments were given five in one tablet, and five in the other tablet. Malchut includes them: they are five Sefirot from Keter to Gevura, and five Sefirot from the middle pillar, Tifferet, to the daughter, Malchut. They are two times Hey. If the Ten Commandments are from the ten Sefirot, is it possible to speak of ten mouths, for each Sefira to speak with its own particular mouth? Rather, all Ten Commandments were included in one daughter, Malchut, and they all became one.

Thus, the Ten Commandments were included in Malchut, and so was the VavTifferet, called “voice.” It cannot be attained until it connects with speech, Malchut. This is why it is written, “You heard the sound of words,” where “sound” implies ZA, and “words” implies Malchut.

843) Malchut is the second commandment with respect to Gevura, with the count of “fear” [in Hebrew]. Gevura in Gematria is ReishYodVav (216), the same as Yiraa [fear]. It is implied in the word Beresheet, with the letters of Yareh Boshet [fearing shame]. One who feels no shame, his fathers must have not been at the foot of Mount Sinai.

844) Malchut is the third commandment, the love of Hesed. It is written, “I have loved you with an everlasting love; therefore I have drawn you with grace [Hesed].” Love, Malchut, consists of the patriarchs, in which we read, “In all,” “From all,” “all,” which are Malchut, who is called “all.” It is written about Abraham, “And the Lord blessed Abraham in everything [all].” And it is written about Isaac, “So that I ate of all.” And about Jacob, it is written, “I have everything,” as it is written, “I remember for you the affection of your youth, the love of your espousals,” written about Malchut.

845) She is the fourth commandment, the unification from the middle pillar, unification of “Hear O Israel.” She is two times twenty-five letters with ZA, twenty-five in “Hear O Israel,” in ZA, and twenty-five in “Blessed be the name of the glory of His kingdom forever and ever,” in Malchut, in the six words of Hear O Israel, the six Sefirot of ZA. Abraham said about her, “Let us go thus far [written with the letters Chaf-Hey (25)] and bow,” and it is also written, “Thus [same comment as above] shall you say to the house of Jacob.”

846) ZA, Aleph-Het in Ehad [in the Shema reading], is the middle pillar. Malchut is the Dalet in Ehad, the completion of his unification, to complement the Ehad with it. Aleph-Het in Ehad includes nine Sefirot: Aleph Ein Sof, Keter, and eight Sefirot from Hochma to Yesod. Dalet in Ehad is Malchut, with the tip of the Dalet, implying Yesod. With Malchut, the ten Sefirot are completed, which are ten letters, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. The Dalet in Ehad comprises the four letters HaVaYaH.

847) The fifth commandment is “And you shall contemplate Him day and night.” Malchut is the written Torah with respect to Hesed, and the oral Torah with respect to Gevura, in which there are HB. It is so because in Gadlut, Hesed ascends and becomes Hochma, and Gevura ascends and becomes Bina. We learn that one who wishes to grow wise will go south, and one who wishes to grow rich will go north. But there is none who is rich unless in Daat [knowledge] and in Bina [understanding]. And the middle pillar, Tifferet, includes the right and the left. This is why it is called “heaven,” including fire and water—fire being Gevura and water being Hesed.

848) For this reason, Keter, which is Chaf, is as it is written, “ten, ten, a piece, by the shekel of the sanctuary.” These are ten Sefirot from above downward, and ten Sefirot from below upward, Yod-Hey-Hey, three letters that were made Chaf, Keter, over the Vav, ZA, corresponding to the Keter [crown] of Torah. It is so because Vav is a book of Torah. Chaf is Yod-Hey-Hey, a crown on his head. Yod-Hey-Hey with Vav is HaVaYaH, which adds up to twenty-six, where Chaf of Keter is on the Vav.

When Malchut becomes Keter over ZA, as it is written, “A virtuous woman is her husband’s crown,” she rises to Bina, Yod-Hey, and with her, herself, who is a Hey, she is Yod-Hey-Hey. Then those three letters Yod-Hey-Hey are a crown over the head of Vav, ZA.

849) The sixth commandment of Malchut is a hand Tefillin, to place on the left hand, Gevura. With respect to Gevura it is Hey of the weaker hand, Malchut, hence the hand Tefillin should be placed on the left arm, which is Gevura de ZA.

There are five Sefirot from Keter to Gevura. These are regarded as the head Tefillin of the middle pillar, ZA, because from Keter to Gevura it is the head Tefillin, ZA, and from Gevura down it is the hand Tefillin, Malchut.

Malchut is a knot of three straps, NHY—the knot of two head straps, NH, and the knot of one strap, of the hand Tefillin, Yesod. It follows that she is a knot of three straps.

850) The seventh commandment is the commandment of Tzitzit [tassel], consisting of azure and white, judgment and mercy. By the candle’s fire, white fire does not consume what is beneath it, as it grips only to the azure fire beneath it. But the azure fire in the candle is attached to the wick and the oil, and consumes and annihilates anything that is beneath it. White fire is Hesed; azure fire is judgment. It is written about the azure fire of judgment, “And it consumed the burnt offering.” The white is on the right, the azure is on the left, and the middle pillar, the unification between right and left, is green.

For this reason, from when does one read the Shema reading in the morning? From the moment one can tell azure from white, for they must be unified in the middle line in the Shema reading. This is why they established to read the portion, Tzitzit, in the unification of the Shema reading, since her commandment is in white and azure, which must be unified in the Shema reading.

851) The eighth commandment is a Mezuzah. The Shechina is called Mezuzah with regard to the middle pillar, ZA, which is the letters of HaVaYaH, and with regard to the righteous Yesod, who is the covenant, called Shadai. Shadai is the king’s seal, HaVaYaH. Hence, the Mezuzah contains HaVaYaH inside the Mezuzah, corresponding to the middle pillar, and Shadai outside the Mezuzah, corresponding to Yesod.

852) The ninth commandment is the Shechina, called “token of the covenant” with respect to the righteous, foundation of the world, Yesod. It is written, “This is the token of the covenant.” “This,” the Shechina, is the token of the covenant. It is written, “It is a token between Me and the children of Israel forever; for in six days the Lord made heaven and earth.” “Between Me” means between the middle pillar, ZA, “and between the children of Israel,” NH, who are called “the children of Israel.” A token is a righteous, Yesod. “It” is the Shechina. “For in six days the Lord made heaven,” from Keter to the middle pillar, Tifferet, it is six Sefirot KHB HGT.

There is six in every place only with respect to the letter Vav, Tifferet. Here, too, six days means Tifferet, with five Sefirot preceding it, which includes them. But from Tifferet down it is no longer regarded as ZA, but as Malchut. And there is no seventh unless with respect to the letter Yod, Malchut, a crown over the head of ZA, as it is written, “A virtuous woman is her husband’s crown.”

At that time she is regarded as upper Hochma, and she is called a “token” in male form [in Hebrew]. When Malchut is the lower Hochma, she is called a token in female form [in Hebrew]. This is why it is written, “It is a token” punctuated with Hirik, which is female form, yet written with a Vav, denoting male form.

853) They established to circumcise on the eighth, eight Sefirot from Hochma to Yesod, to receive in them the small Yod, Malchut, to raise her up to Keter, so she is a crown over the head of the eight Sefirot. They established to place the foreskin in a vessel [Kli] with dust, to keep the words, “and dust will be the serpent’s bread.”

854) The tenth commandment in Malchut is “And the children of Israel shall keep the Sabbath.” The Shechina is called “Sabbath,” with respect to the three upper degrees, which are Shin, which implies the three Sefirot KHB. Malchut is a daughter and fourth to them. “Six days,” which are six Sefirot from Hesed to Yesod, HGT NHY, “you shall do work,” since the building of the world begins with Hesed, as it is written, “A world of Hesed will be built.” But from Bina and above, in GAR, it is rest and delight and cessation of any work.

855) The eleventh commandment in Malchut is the morning, afternoon, and evening prayers, with regard to the three patriarchs, HGT. It is the prayer of every mouth, Malchut that is attached to Yesod. It is so because “the prayer” is Malchut, and “of every mouth” is Yesod, since “all” is a righteous, Yesod, as it is written, “For all that is in heaven and on earth,” Yesod gripping the heaven and the earth, ZA and Malchut.

Peh [mouth] is the same number as Milah [word] (85). A covenant is where male and female of below unite. Likewise, the bride and groom of above, ZA and Malchut, unite in Yesod. Yesod, the one who lives forever, comprises eighteen blessings in the standing prayer, as it is written, “blessings on the head of the righteous.”

856) Because of it, all who kneel, kneel in “blessed,” Yesod, and all who stand upright, stand upright in the name, the Shechina, in the name HaVaYaH, in which the Shechina must be raised upright. It is written about her, “She has fallen, she will not rise again—the virgin Israel,” not by herself, but by another degree, HaVaYaH, ZA. This is why it is written, “In that day I will raise up the fallen booth of David.” The one of whom it is written, “The Lord raises up those who are bowed.” Hence, all who raise upright, raise upright in the name.

857) The twelfth commandment in Malchut is called the Feast of Matzot [unleavened bread], the Feast of Weeks, and the Feast of Tabernacles, relating to the three patriarchs, HGT. Rosh Hashanah [New Year’s Day] relates to Malchut herself. Passover is the right arm, Hesed. Shavuot [Feast of Weeks] is the time of the giving of the Torah, which was given in the desert, and the appointee over the desert is an ox, related to Gevura, hence Shavuot is Gevura. Sukkot is Tifferet, as it is written, “And Jacob went to Sukkot.” Jacob is Tifferet. The thirteenth commandment in Malchut is the Shema reading.

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