לְךָ֣ יקוק הַגְּדֻלָּ֨ה וְהַגְּבוּרָ֤ה וְהַתִּפְאֶ֙רֶת֙ וְהַנֵּ֣צַח וְהַה֔וֹד כִּי־כֹ֖ל בַּשָּׁמַ֣יִם וּבָאָ֑רֶץ לְךָ֤ יקוק הַמַּמְלָכָ֔ה וְהַמִּתְנַשֵּׂ֖א לְכֹ֥ל ׀ לְרֹֽאשׁ׃
Yours, LORD, are greatness, might, splendor, triumph, and majesty—yes, all that is in heaven and on earth; to You, LORD, belong kingship and preeminence above all.
When we now bring in Malkhut-Kingship, we have the idea of receiving. It is the idea of being a Keli, a "vessel." Malkhut is the power that God gives us to receive from Him. Furthermore, it is in Malkhut that the purpose of giving is realized: a relationship where the one who receives can reciprocate and become a 'giver.'
On the one hand, it is the ultimate "vessel" that was created to hold God's light. It represents the epitome of receiving and is therefore characterized as the Sefirah that "has nothing of its own." Malchut must literally receive everything that it has from the Sefirot that precede it.
On the other hand, Malchut represents the power that ultimately unifies all the diverse powers of the Sefirot and holds everything together. Without Malchut, creation would remain incomplete.
...
As we have said, the purpose of the Sefirot is to conceal God's light enough so that it can benefit those who have to receive it. In this sense Malkhut represents the ultimate concealment of the Divine for the purpose of interacting with creation. In Malkhut, God constructs Himself in order to give over His kingdom to man. He is essentially saying, "I created the world in such a way that it is all up to you now."
On the one hand, it is the ultimate "vessel" that was created to hold God's light. It represents the epitome of receiving and is therefore characterized as the Sefirah that "has nothing of its own." Malchut must literally receive everything that it has from the Sefirot that precede it.
On the other hand, Malchut represents the power that ultimately unifies all the diverse powers of the Sefirot and holds everything together. Without Malchut, creation would remain incomplete.
...
As we have said, the purpose of the Sefirot is to conceal God's light enough so that it can benefit those who have to receive it. In this sense Malkhut represents the ultimate concealment of the Divine for the purpose of interacting with creation. In Malkhut, God constructs Himself in order to give over His kingdom to man. He is essentially saying, "I created the world in such a way that it is all up to you now."
This is the meaning of "Aleinu" in our liturgy, which originally came as a piyyut from the Malchuyot section of Rosh HaShanah. It is on us to praise God and recognize His ultimate sovereignty. In the second paragraph it reads, "l'takein olam b'Malchut Shaddai" - to repair the world through Shaddai's Kingship.
וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכׇּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כׇּל־הָאָֽרֶץ׃
Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine,
וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃
but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.”
As Jews, and as receivers, we are destined to serve as leaders in some capacity or another. This is not possible without receiving the previous six attributes - the past six weeks of study and contemplation have prepared us for what we will receive. Shavuot is the Ultimate example of reception - the reception of the Gift of Torah. We must prepare to receive not only for ourselves but for the sake of sharing with others.
We must lead with love, discipline, balance, endurance, humility and through bonding.
We must lead with love, discipline, balance, endurance, humility and through bonding.
לֹֽא־אוּכַ֤ל אָנֹכִי֙ לְבַדִּ֔י לָשֵׂ֖את אֶת־כׇּל־הָעָ֣ם הַזֶּ֑ה כִּ֥י כָבֵ֖ד מִמֶּֽנִּי׃
I am not able to lead the people myself and alone, unless a body of men is appointed to share the responsibility of leadership; it is too heavy for me.
(רש"י עפ"י המפרשים.)
(רש"י עפ"י המפרשים.)
רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, ...שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם...
Rabbi Chanania ben Tradyon said: ...[when] two sit together and there are words of Torah [spoken] between them, The Divine Presence rests with them...
Shekhinah is the Sabbath Queen entering the palace of time every Friday evening at sunset. As the seventh sefirah below Binah, Shekhinah is the seventh primordial day. Friday evening is the time of her union with her masculine counterpart, the sefirah of Tif'eret. The Sabbath is God's wedding celebration.
Daniel Matt, The Essential Kabbalah, p. 189
Daniel Matt, The Essential Kabbalah, p. 189
The Olamot-Universes (from Inner Space by Aryeh Kaplan) p.21
We have seen that the Kabbalists speak of five comprehensive levels of universes. These constitute a descending order of revelation that culminates in the near total concealment of God's light in the physical universe.
It is this concealment that allows for the possibility of a finite continuum of distinct and separate worlds to exist. In this sense, all the universes were created as vehicles through which we may draw close to God. They act as filters, allowing us to draw near and still not be obliterated by His Infinite Light.
This is the reason why, in the Hebrew language, the word Olam which means "universe/world," is derived from the same root as Alam meaning "to be concealed."
We see from this etymological connection that it is the Olam-universe which conceals the Divine. When we say that God is Melech HaOlam - King of the Universe, we mean that He is the King who hides Himself in His world.
We have seen that the Kabbalists speak of five comprehensive levels of universes. These constitute a descending order of revelation that culminates in the near total concealment of God's light in the physical universe.
It is this concealment that allows for the possibility of a finite continuum of distinct and separate worlds to exist. In this sense, all the universes were created as vehicles through which we may draw close to God. They act as filters, allowing us to draw near and still not be obliterated by His Infinite Light.
This is the reason why, in the Hebrew language, the word Olam which means "universe/world," is derived from the same root as Alam meaning "to be concealed."
We see from this etymological connection that it is the Olam-universe which conceals the Divine. When we say that God is Melech HaOlam - King of the Universe, we mean that He is the King who hides Himself in His world.
Questions For Further Self-Exploration Regarding Malchut
and actions to take.
Chesed in Malchut (43)
When I find myself in a position of power, or a leadership role, do lead with love and kindness? And effective leader needs to be warm and considerate. Do something kind for someone you supervise, guide or have authority over.
Gevurah in Malchut (44)
A good leader must be able to exercise good judgment and at times, restraint. When I'm empowered to make decisions, do I take the necessary time to consider the choices? Before you make a big decision, consider who else you could empower to make that choice.
Tiferet in Malchut (45)
Leadership requires compassion and harmony. When I'm in charge, do things run smoothly? Am I too strict or too lenient in my direction? Take a look at your leadership style and assess where you can be better balanced.
Netzach in Malchut (46)
A good leader needs to have a vision of success. How determined am I in reaching my goals? How confident am I in myself? Take a chance on something you believe in but have hesitate to act on!
Hod in Malchut (47)
The one True Sovereign of the Universe is God. The power each of us has in this world is a gift from Him to be appreciated. Does my position of leadership humble me? Do I appreciate the skills and the gifts that allow me to lead effectively? Take a moment to pause and show gratitude to God for the dignity and influence you have.
Yesod in Malchut (48)
Sometimes it is hard to connect with others from a position of power. Power dynamics can erode friendships built on a sense of equality and partnership. How do I make sure to balance my feelings of success and my humility to ensure that I lead with and for people and not just at people? How do my relationships empower me and vice versa? Empower someone with whom you want to bond more deeply.
Malchut in Malchut (49)
Does my ability to lead come from a deep inner confidence or is it just a put on to mask my insecurities? Am I aware of my uniqueness as a person? Of my personal contribution? Take a moment and concentrate on yourself, on your true inner self, not on your performance and how you project to others; and be at peace with yourself knowing that God created a very special person which is you. Take a deep breath. Are you open to receiving Divine Revelation?
and actions to take.
Chesed in Malchut (43)
When I find myself in a position of power, or a leadership role, do lead with love and kindness? And effective leader needs to be warm and considerate. Do something kind for someone you supervise, guide or have authority over.
Gevurah in Malchut (44)
A good leader must be able to exercise good judgment and at times, restraint. When I'm empowered to make decisions, do I take the necessary time to consider the choices? Before you make a big decision, consider who else you could empower to make that choice.
Tiferet in Malchut (45)
Leadership requires compassion and harmony. When I'm in charge, do things run smoothly? Am I too strict or too lenient in my direction? Take a look at your leadership style and assess where you can be better balanced.
Netzach in Malchut (46)
A good leader needs to have a vision of success. How determined am I in reaching my goals? How confident am I in myself? Take a chance on something you believe in but have hesitate to act on!
Hod in Malchut (47)
The one True Sovereign of the Universe is God. The power each of us has in this world is a gift from Him to be appreciated. Does my position of leadership humble me? Do I appreciate the skills and the gifts that allow me to lead effectively? Take a moment to pause and show gratitude to God for the dignity and influence you have.
Yesod in Malchut (48)
Sometimes it is hard to connect with others from a position of power. Power dynamics can erode friendships built on a sense of equality and partnership. How do I make sure to balance my feelings of success and my humility to ensure that I lead with and for people and not just at people? How do my relationships empower me and vice versa? Empower someone with whom you want to bond more deeply.
Malchut in Malchut (49)
Does my ability to lead come from a deep inner confidence or is it just a put on to mask my insecurities? Am I aware of my uniqueness as a person? Of my personal contribution? Take a moment and concentrate on yourself, on your true inner self, not on your performance and how you project to others; and be at peace with yourself knowing that God created a very special person which is you. Take a deep breath. Are you open to receiving Divine Revelation?
אלא נראה שאמת הדבר כך הוא, שאבות הקדושים היו כל אחד ואחד על מדריגתו כנודע, אברהם בחסד יצחק בגבורה יעקב בתפארת. והנה יעקב אבינו ע"ה היה עובד השי"ת במידתו שהוא תפארת, וכל דבר שהיה רואה או שומע או עושה ואוכל לקח ממנו התפארות להבורא ב"ה, למשל אם היה אוכל איזה דבר הטוב לחיך, חישב בדעתו זה המאכל הוא נברא, ומי נתן טעם הטוב בזה המאכל, הלא הבורא ב"ה, ואם זה המאכל הוא כ"כ טוב טעם הלא בודאי שכל טוב הטעם הוא בבורא ב"ה ית"ש אין קץ ותכלית, וכך הוא חושב בכל דבר. ובזה הוא מובן הפסוק "וישק יעקב לרחל" גם הוא תמוה שיעקב אבינו ע"ה יעשה כזאת, אלא הפירוש הוא כך כאשר כתבנו, שכל דבר הטוב שראה יעקב אבינו ע"ה, בא מכח דבר ההוא אל הדביקות ית"ש ויתעלה, ובכאן שראה את רחל שהיתה יפת תואר עד מאוד, הדביק עצמו בו יתברך על ידה כנ"ל, וזהו הפירוש "וישק יעקב לרחל", שהדביקות נקרא "נשיקה", התדבקות רוחא ברוחא, ומלת "לרחל" כמו בשביל רחל.
Rather it appears that the truth of the matter is like this: That each one of the holy patriarchs was on their level, as is well known — Abraham was upon Kindness [Chesed], Isaac upon Might [Gevurah], and Jacob upon Splendor [Tiferet]. So behold our father Jacob, peace be upon him would serve God, may He be blessed, with his trait, which was Splendor. And everything that he saw, heard, did, or ate, he took the Splendor from it for the Creator, blessed be He. For example, if he would eat something that tastes good, he would think in his mind, "This food was created. And who gave the good taste in this food, was it not the Creator, blessed be He? And if this food is so tasty, is it not certain that all good taste is with the Creator, blessed be He, may His name be blessed, who has no limit or end?" And so did he think with everything. And with that, the verse, And Jacob kissed Rachel (Genesis 29:11), can be understood. It is also strange that our father Jacob, peace be upon him, would act like this. Rather the explanation is like this, as we wrote. That anything good that our father Jacob, peace be upon him, saw went from the potential of that thing to clinging [with God], may His name be blessed and exalted. And here, when he saw that Rachel was very beautiful, He attached himself to Him, may He be blessed, through her, as mentioned above. And that is the explanation of And Jacob kissed Rachel [leRachel]. For clinging is called a kiss, the clinging of a spirit to a spirit; and the word, leRachel [literally, to Rachel], is like on account of Rachel.