{"id":15435,"date":"2026-01-15T19:48:00","date_gmt":"2026-01-15T19:48:00","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15435"},"modified":"2026-01-15T19:48:00","modified_gmt":"2026-01-15T19:48:00","slug":"explanations-of-malchut","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/explanations-of-malchut\/","title":{"rendered":"Explanations of\u00a0Malchut"},"content":{"rendered":"\n

835) It was said about the perpetual offering, the Shechina<\/em>, \u201cevening and morning, each day and always, and say two times \u2018Hear O Israel.\u2019\u201d She rises up the middle pillar, ZA<\/em>, who is always with her without any separation whatsoever.<\/p>\n\n\n\n

836) She rises to the place of Ein Sof<\/em>, from which she was cut off, then she is higher than all the Sefirot<\/em>. When she ascends, all the Sefirot<\/em> grip her and rise with her. Her ascent to Ein Sof<\/em>, to the sweet savor, is to give a good fragrance before the Creator. Subsequently, she comes down from Ein Sof<\/em> full of atonement for all of Israel\u2019s iniquities.<\/p>\n\n\n\n

837) Her ascent is with the middle pillar, ZA<\/em>, and so is her descent, and that of all her armies. This is why she is called \u201ca ladder,\u201d as all the degrees are in her, ascending and descending, hanging from the name HaVaYaH<\/em>, ZA<\/em>. Because of it, all the sacrifices and offerings are to HaVaYaH<\/em>, who is called \u201can offering,\u201d since all the appellations in her approach HaVaYaH<\/em>, ZA<\/em>.<\/p>\n\n\n\n

838) For this reason it is written about her, \u201cAnd his offering is one silver bowl,\u201d namely Malchut<\/em>, since there is no degree that approaches HaVaYaH<\/em> without the Malchut<\/em>. 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<\/em>. All the degrees in the Sefirot<\/em> are not received before HaVaYaH<\/em>, except for Malchut<\/em>. This is why it is written about her, \u201cBy this,\u201d by Malchut<\/em>, \u201cwill Aaron come to the holiness.\u201d<\/p>\n\n\n\n

839) Malchut<\/em> is called Shlamim<\/em> [whole], as she is the wholeness of the name HaVaYaH<\/em> in each degree. She is the Hey<\/em> de<\/em> HaVaYaH<\/em>; she is ADNI<\/em>, she is Yod<\/em> de<\/em> HaVaYaH<\/em>; she is the Hey<\/em> of Elokim<\/em>; she is Hey<\/em> from EKYEH<\/em>, she is Yod<\/em> from Shadai<\/em>; she is the end of every HaVaYaH<\/em> and appellation. Because of it, it is written about her, \u201cIn the end of the matter, all having been heard, fear God and keep His commandments.\u201d<\/p>\n\n\n\n

She is the end from the ten Sefirot<\/em>, called Yam Suf<\/em> [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<\/em>, and each Sefira<\/em>. She is the knowledge of everything, and none but Malchut<\/em> has permission to look at any knowledge in the world. It is written about her, \u201cThis is the gate to the Lord; righteous shall come through it.\u201d<\/p>\n\n\n\n

840) Malchut<\/em> is a name of forty-two letters: four letters HaVaYaH<\/em>, ten letters of the filling, and twenty-eight letters of the filling\u2019s filling. Malchut<\/em> is the last letters Hey<\/em> in the name Mem<\/em>–Bet<\/em>, by which the upper and lower were created. She is called \u201ceye\u201d from the right side, due to the Hochma<\/em> in her, as it is written, \u201cBehold, the eye of the Lord is to those who fear Him.\u201d And she is called \u201cear\u201d from the left side, due to the Bina<\/em> in her, as it is written, \u201cLend, my God, Your ear and listen.\u201d She is called \u201csmell\u201d because of the middle pillar in her, Tifferet<\/em>, and she is called \u201cmouth\u201d in and of herself, Malchut<\/em>, as it is written, \u201cI shall speak with him mouth to mouth.\u201d<\/p>\n\n\n\n

841) Malchut<\/em> is called \u201cthe first commandment.\u201d Anochi<\/em> [I] is the beginning of the disclosure of Godliness from the Keter<\/em> in her, which is Aleph<\/em>–Yod<\/em>–Nun<\/em> from Elokeinu<\/em> [our God]. Keter<\/em> is called Ain<\/em> [naught], due to the absence of attainment. Anochi<\/em> [I] has the letter Chaf<\/em> [in Hebrew] of Keter<\/em>, and the letters Aleph<\/em>–Yod<\/em>–Nun<\/em> are in it. She is called Keter<\/em> in relation to upper Ima<\/em>, and the exodus from Egypt is mentioned fifty times in the Torah, corresponding to the fifty gates of Bina<\/em>. Also, Keter<\/em> of Malchut<\/em> is in Bina<\/em>.<\/p>\n\n\n\n

She is the Bet<\/em>–Tav<\/em> from Beresheet<\/em> [in the beginning], which includes all ten utterances of the work of creation. With respect to Hochma<\/em>, she is the daughter of Yod<\/em>, as it is written, \u201cHe established the earth in wisdom [Hochma<\/em>],\u201d meaning Malchut<\/em>, who is called \u201cearth.\u201d Abba<\/em> is Hochma<\/em>; he established the daughter, Malchut<\/em>, and she is \u201cThe path no vulture knows,\u201d which includes thirty-two paths, thirty-two names Elokim<\/em> with regard to upper Ima<\/em>, who is called \u201cglory.\u201d When included in the daughter, in Malchut<\/em>, Malchut<\/em> is called \u201cheart,\u201d and this is why there are glory above and heart below.<\/p>\n\n\n\n

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

Thus, the Ten Commandments were included in Malchut<\/em>, and so was the Vav<\/em>, Tifferet<\/em>, called \u201cvoice.\u201d It cannot be attained until it connects with speech, Malchut<\/em>. This is why it is written, \u201cYou heard the sound of words,\u201d where \u201csound\u201d implies ZA<\/em>, and \u201cwords\u201d implies Malchut<\/em>.<\/p>\n\n\n\n

843) Malchut<\/em> is the second commandment with respect to Gevura<\/em>, with the count of \u201cfear\u201d [in Hebrew]. Gevura<\/em> in Gematria<\/em> is Reish<\/em>–Yod<\/em>–Vav<\/em> (216), the same as Yiraa<\/em> [fear]. It is implied in the word Beresheet<\/em>, with the letters of Yareh<\/em> Boshet<\/em> [fearing shame]. One who feels no shame, his fathers must have not been at the foot of Mount Sinai.<\/p>\n\n\n\n

844) Malchut<\/em> is the third commandment, the love of Hesed<\/em>. It is written, \u201cI have loved you with an everlasting love; therefore I have drawn you with grace [Hesed<\/em>].\u201d Love, Malchut<\/em>, consists of the patriarchs, in which we read, \u201cIn all,\u201d \u201cFrom all,\u201d \u201call,\u201d which are Malchut<\/em>, who is called \u201call.\u201d It is written about Abraham, \u201cAnd the Lord blessed Abraham in everything [all].\u201d And it is written about Isaac, \u201cSo that I ate of all.\u201d And about Jacob, it is written, \u201cI have everything,\u201d as it is written, \u201cI remember for you the affection of your youth, the love of your espousals,\u201d written about Malchut<\/em>.<\/p>\n\n\n\n

845) She is the fourth commandment, the unification from the middle pillar, unification of \u201cHear O Israel.\u201d She is two times twenty-five letters with ZA<\/em>, twenty-five in \u201cHear O Israel,\u201d in ZA<\/em>, and twenty-five in \u201cBlessed be the name of the glory of His kingdom forever and ever,\u201d in Malchut<\/em>, in the six words of Hear O Israel, the six Sefirot<\/em> of ZA<\/em>. Abraham said about her, \u201cLet us go thus far [written with the letters Chaf<\/em>–Hey<\/em> (25)] and bow,\u201d and it is also written, \u201cThus [same comment as above] shall you say to the house of Jacob.\u201d<\/p>\n\n\n\n

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

847) The fifth commandment is \u201cAnd you shall contemplate Him day and night.\u201d Malchut<\/em> is the written Torah with respect to Hesed<\/em>, and the oral Torah with respect to Gevura<\/em>, in which there are HB<\/em>. It is so because in Gadlut<\/em>, Hesed<\/em> ascends and becomes Hochma<\/em>, and Gevura<\/em> ascends and becomes Bina<\/em>. 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<\/em> [knowledge] and in Bina<\/em> [understanding]. And the middle pillar, Tifferet<\/em>, includes the right and the left. This is why it is called \u201cheaven,\u201d including fire and water\u2014fire being Gevura<\/em> and water being Hesed<\/em>.<\/p>\n\n\n\n

848) For this reason, Keter<\/em>, which is Chaf<\/em>, is as it is written, \u201cten, ten, a piece, by the shekel of the sanctuary.\u201d These are ten Sefirot<\/em> from above downward, and ten Sefirot<\/em> from below upward, Yod<\/em>–Hey<\/em>–Hey<\/em>, three letters that were made Chaf<\/em>, Keter<\/em>, over the Vav<\/em>, ZA<\/em>, corresponding to the Keter<\/em> [crown] of Torah. It is so because Vav<\/em> is a book of Torah. Chaf<\/em> is Yod<\/em>–Hey<\/em>–Hey<\/em>, a crown on his head. Yod<\/em>–Hey<\/em>–Hey<\/em> with Vav<\/em> is HaVaYaH<\/em>, which adds up to twenty-six, where Chaf<\/em> of Keter<\/em> is on the Vav<\/em>.<\/p>\n\n\n\n

When Malchut<\/em> becomes Keter<\/em> over ZA<\/em>, as it is written, \u201cA virtuous woman is her husband\u2019s crown,\u201d she rises to Bina<\/em>, Yod<\/em>–Hey<\/em>, and with her, herself, who is a Hey<\/em>, she is Yod<\/em>–Hey<\/em>–Hey<\/em>. Then those three letters Yod<\/em>–Hey<\/em>–Hey<\/em> are a crown over the head of Vav<\/em>, ZA<\/em>.<\/p>\n\n\n\n

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

There are five Sefirot<\/em> from Keter<\/em> to Gevura<\/em>. These are regarded as the head Tefillin<\/em> of the middle pillar, ZA<\/em>, because from Keter<\/em> to Gevura<\/em> it is the head Tefillin<\/em>, ZA<\/em>, and from Gevura<\/em> down it is the hand Tefillin<\/em>, Malchut<\/em>.<\/p>\n\n\n\n

Malchut<\/em> is a knot of three straps, NHY<\/em>\u2014the knot of two head straps, NH<\/em>, and the knot of one strap, of the hand Tefillin<\/em>, Yesod<\/em>. It follows that she is a knot of three straps.<\/p>\n\n\n\n

850) The seventh commandment is the commandment of Tzitzit<\/em> [tassel], consisting of azure and white, judgment and mercy. By the candle\u2019s 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<\/em>; azure fire is judgment. It is written about the azure fire of judgment, \u201cAnd it consumed the burnt offering.\u201d The white is on the right, the azure is on the left, and the middle pillar, the unification between right and left, is green.<\/p>\n\n\n\n

For this reason, from when does one read the Shema<\/em> 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<\/em> reading. This is why they established to read the portion, Tzitzit<\/em>, in the unification of the Shema<\/em> reading, since her commandment is in white and azure, which must be unified in the Shema<\/em> reading.<\/p>\n\n\n\n

851) The eighth commandment is a Mezuzah<\/em>. The Shechina<\/em> is called Mezuzah<\/em> with regard to the middle pillar, ZA<\/em>, which is the letters of HaVaYaH<\/em>, and with regard to the righteous Yesod<\/em>, who is the covenant, called Shadai<\/em>. Shadai<\/em> is the king\u2019s seal, HaVaYaH<\/em>. Hence, the Mezuzah<\/em> contains HaVaYaH<\/em> inside the Mezuzah<\/em>, corresponding to the middle pillar, and Shadai<\/em> outside the Mezuzah<\/em>, corresponding to Yesod<\/em>.<\/p>\n\n\n\n

852) The ninth commandment is the Shechina<\/em>, called \u201ctoken of the covenant\u201d with respect to the righteous, foundation of the world, Yesod<\/em>. It is written, \u201cThis is the token of the covenant.\u201d \u201cThis,\u201d the Shechina<\/em>, is the token of the covenant. It is written, \u201cIt is a token between Me and the children of Israel forever; for in six days the Lord made heaven and earth.\u201d \u201cBetween Me\u201d means between the middle pillar, ZA<\/em>, \u201cand between the children of Israel,\u201d NH<\/em>, who are called \u201cthe children of Israel.\u201d A token is a righteous, Yesod<\/em>. \u201cIt\u201d is the Shechina<\/em>. \u201cFor in six days the Lord made heaven,\u201d from Keter<\/em> to the middle pillar, Tifferet<\/em>, it is six Sefirot KHB<\/em> HGT<\/em>.<\/p>\n\n\n\n

There is six in every place only with respect to the letter Vav<\/em>, Tifferet<\/em>. Here, too, six days means Tifferet<\/em>, with five Sefirot<\/em> preceding it, which includes them. But from Tifferet<\/em> down it is no longer regarded as ZA<\/em>, but as Malchut<\/em>. And there is no seventh unless with respect to the letter Yod<\/em>, Malchut<\/em>, a crown over the head of ZA<\/em>, as it is written, \u201cA virtuous woman is her husband\u2019s crown.\u201d<\/p>\n\n\n\n

At that time she is regarded as upper Hochma<\/em>, and she is called a \u201ctoken\u201d in male form [in Hebrew]. When Malchut<\/em> is the lower Hochma<\/em>, she is called a token in female form [in Hebrew]. This is why it is written, \u201cIt is a token\u201d punctuated with Hirik<\/em>, which is female form, yet written with a Vav<\/em>, denoting male form.<\/p>\n\n\n\n

853) They established to circumcise on the eighth, eight Sefirot<\/em> from Hochma<\/em> to Yesod<\/em>, to receive in them the small Yod<\/em>, Malchut<\/em>, to raise her up to Keter<\/em>, so she is a crown over the head of the eight Sefirot<\/em>. They established to place the foreskin in a vessel [Kli<\/em>] with dust, to keep the words, \u201cand dust will be the serpent’s bread.\u201d<\/p>\n\n\n\n

854) The tenth commandment in Malchut<\/em> is \u201cAnd the children of Israel shall keep the Sabbath.\u201d The Shechina<\/em> is called \u201cSabbath,\u201d with respect to the three upper degrees, which are Shin<\/em>, which implies the three Sefirot KHB<\/em>. Malchut<\/em> is a daughter and fourth to them. \u201cSix days,\u201d which are six Sefirot<\/em> from Hesed<\/em> to Yesod<\/em>, HGT<\/em> NHY<\/em>, \u201cyou shall do work,\u201d since the building of the world begins with Hesed<\/em>, as it is written, \u201cA world of Hesed<\/em> will be built.\u201d But from Bina<\/em> and above, in GAR<\/em>, it is rest and delight and cessation of any work.<\/p>\n\n\n\n

855) The eleventh commandment in Malchut<\/em> is the morning, afternoon, and evening prayers, with regard to the three patriarchs, HGT<\/em>. It is the prayer of every mouth, Malchut<\/em> that is attached to Yesod<\/em>. It is so because \u201cthe prayer\u201d is Malchut<\/em>, and \u201cof every mouth\u201d is Yesod<\/em>, since \u201call\u201d is a righteous, Yesod<\/em>, as it is written, \u201cFor all that is in heaven and on earth,\u201d Yesod<\/em> gripping the heaven and the earth, ZA<\/em> and Malchut<\/em>.<\/p>\n\n\n\n

Peh<\/em> [mouth] is the same number as Milah<\/em> [word] (85). A covenant is where male and female of below unite. Likewise, the bride and groom of above, ZA<\/em> and Malchut<\/em>, unite in Yesod<\/em>. Yesod<\/em>, the one who lives forever, comprises eighteen blessings in the standing prayer, as it is written, \u201cblessings on the head of the righteous.\u201d<\/p>\n\n\n\n

856) Because of it, all who kneel, kneel in \u201cblessed,\u201d Yesod<\/em>, and all who stand upright, stand upright in the name, the Shechina<\/em>, in the name HaVaYaH<\/em>, in which the Shechina<\/em> must be raised upright. It is written about her, \u201cShe has fallen, she will not rise again\u2014the virgin Israel,\u201d not by herself, but by another degree, HaVaYaH<\/em>, ZA<\/em>. This is why it is written, \u201cIn that day I will raise up the fallen booth of David.\u201d The one of whom it is written, \u201cThe Lord raises up those who are bowed.\u201d Hence, all who raise upright, raise upright in the name.<\/p>\n\n\n\n

857) The twelfth commandment in Malchut<\/em> is called the Feast of Matzot<\/em> [unleavened bread], the Feast of Weeks, and the Feast of Tabernacles, relating to the three patriarchs, HGT<\/em>. Rosh Hashanah<\/em> [New Year\u2019s Day] relates to Malchut<\/em> herself. Passover is the right arm, Hesed<\/em>. Shavuot<\/em> [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<\/em>, hence Shavuot<\/em> is Gevura<\/em>. Sukkot<\/em> is Tifferet<\/em>, as it is written, \u201cAnd Jacob went to Sukkot<\/em>.\u201d Jacob is Tifferet<\/em>. The thirteenth commandment in Malchut<\/em> is the Shema<\/em> reading.<\/p>\n","protected":false},"excerpt":{"rendered":"

835) It was said about the perpetual offering, the Shechina, \u201cevening and morning, each day and always, and say two times 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