Chapter 48

1Now for more detail regarding the aspect of the construction of Malchut, which is called “The Bride-Kalah-כלה,”¹ because it includes “Everything-HaKol-הכל” etc.,² this is the fact that everything becomes revealed in the aspect of speech in a tangible and separate way, like the letters of speech that reveal all.

2This includes even the aspect of the essential pleasure and desire that is in the Essential Self of the light of HaShem-יהו"ה, the Unlimited One (Ein Sof) literally, that is, the aspect of the Heyulie desire for kindness, that was previously mentioned (in chapter ten), as it chains down in its great descent, until the desire and wisdom and emotions of Adam Kadmon and Arich Anpin, until the aspect of the desire, wisdom and emotions in the external vessels of Zeir Anpin. All this comes into the aspect of Malchut, which is the aspect of the Supernal speech with a revelation of somethingness in an aspect of Atzilut.

3Regarding this it states,³ “I am first and I am last,” and it similarly states,⁴ “See that I, I am He,” that is, the aspect of Malchut of HaShem-יהו"ה, the Unlimited One (Ein Sof) [vested] in Malchut of Atzilut, which is called⁵ “the end of all levels” etc.

4Now, we must first understand in a detailed manner the Partzuf-stature of Malchut, from the aspect of Keter that is in it, until the aspect of Malchut that is in it, which penetrates the screen to become the Keter of Briyah etc.

5For, on Rosh Hashanah the construction of Keter of Nukvah-the Female takes place etc., and this is why we say the ten verses of kingship etc.⁶

6In other words, this is in order to draw down anew the aspect of the pleasure and desire for kingship, that is, to awaken anew the aspect of the simple pleasure and desire of the Essential Self of HaShem-יהו"ה, the Unlimited One (Ein Sof), that,⁷ “I will rule” etc.

7(This is the explanation of the verse,⁸ “The mighty in strength that actualize His word etc.,” as mentioned in Zohar and as explained elsewhere regarding the words,⁹ “And they have given You a crown of Kingship etc.”)

8For as known, the aspect of the aforementioned revelation of speech is called, “The Word of The King,” and is the quality of Lordship, as it states,¹⁰ “HaShem-יהו"ה reigns; He is clothed in majesty etc.,” or,¹¹ “Your kingdom is a Kingship over all the worlds etc.”

9This is analogous to the quality of lordship in man, which is a quality that is separate from one’s essential self, for it is specifically the quality of ruling over one’s fellow etc. This is not the case with the other qualities, which literally are part of one’s essential self.

10For example, with the light of the quality of kindness, the soul itself is drawn after and becomes aroused by the kindness. For the primary essence of this quality is a drawing forth from the essential self [of the soul] and the same is true of wisdom, which is drawn from the essential self [of the soul].

11However, in regard to the quality of lordship, even though the soul is aroused by it, nevertheless, it primarily comes into being by something that is separate from the self, that is, that [he rules] over his fellow, and if there were nothing aside for himself, there would be no arousal of this quality altogether.

12And although the quality of kindness is also specifically in order to do kindness to his fellow, nevertheless the beginning of its arousal is within his essential self, even if there is no one to bestow his goodness to. This is not the case with [the quality] of lordship, which essentially does not come into being without someone over whom to rule.

13Proof of this is from the fact that its entire construction of spreading to a length and breadth, depends solely on the submission of the people to him. When they exalt him, they arouse the ultimate depth of his dominion, but with the lessening of submission, the light of this quality likewise lessens etc.

14However, with [the quality of] kindness, it will spread forth as it is in the essential self. And although there will be fluctuations of more or less [kindness] according to the manner in which the recipient arouses and requests [the kindness], with great pleading [or less pleading] etc., nevertheless, it is not primarily constructed from this etc. This will suffice for the understanding.

15Now, we must understand the analogue of this as it is Above, because¹² “as the earthy kingdom is, so is the kingdom of Heaven,” in that,¹³ “There is no king without a nation,” specifically.

16This is because although the Lordship of the aspect of the quality of Malchut Above, is like the other supernal qualities, nevertheless it is not an actual drawing forth from the aspect of the Essential Self of HaShem-יהו״ה, the Unlimited One, blessed is He.

17(However, it nonetheless is there in potential and in a state of great concealment, for even in the aspect of a human being, even a small child possesses the aspect of lordship to rule over everything, including animals, for this is his nature immediately from birth, as it states,¹⁴ “[And God said to them...] have dominion over [the fish of the sea and over the fowl of the air and over every living thing that creeps upon the earth] etc.”

18We observe in the nature of a child, that his desire is to control and dominate over animals, beasts and birds etc., as discussed elsewhere that this is a [quality] specific to mankind. In contrast, the qualities of kindness and mercy may also be found even in the beasts, such as the eagle, which is merciful etc.¹⁵ )

19Now even though [the essential hidden quality] is called the quality of lordship, nevertheless its primary construction is specifically to have dominion over something external to himself and it is specifically then that the pleasure and great desire to rule is drawn out. According to this we must understand how this is applicable Above in HaShem’s-יהו"ה Godliness, for there is nothing outside of Himself upon whom to rule etc.

20Therefore, it would not be possible for there to be the aspect of the construction of Malchut with desire and pleasure and emotions in the aspect of a complete stature in the aspect of Atzilut, were it not for the arousal of His desire that there should be a being separate from Himself over whom to rule, and it is specifically then, that this quality is aroused in the Emanator.

21Regarding this it states,¹⁶ “HaShem-יהו"ה reigns, He is clothed in majesty,” that is, He vests within this quality to be a King over a nation.

22It is for this reason that it is specifically this quality that must be renewed from its essential source every Rosh HaShanah, that is, all the way to the aspect of the essential thought, “I will rule,” within the Essential Self of the light of HaShem-יהו״ה, the Unlimited One, blessed is He etc., which is the aspect of Lordship that arose in the aspect of His Essential Self before the Tztimzum-constriction.

23It is for this reason that the first Tzimtzum-restraint, which is called the empty place¹⁷ (Makom Panuy), took place in order that there be something outside of His Essential Self upon which it would be applicable for the aspect of the light of Lordship of the aspect of Malchut of HaShem-יהו"ה, the Unlimited One (Ein Sof) [to rule].

24(This is as stated elsewhere about the verse,¹⁸ “She does him good etc.,” about the root of the idolaters who He separated from His Oneness in an aspect of darkness and tzimtzum-restraint etc., so that there would be the quality of Tiferet-mercy.¹⁹ This is because the quality of mercy likewise only applies to a person who specifically is foreign and distant etc. This will suffice for the understanding.)

25In this manner we may understand the aspect of Malchut of Atzilut, the end of all levels of Atzilut, which is the desire and pleasure etc., of the quality of Lordship, to be the king over Briyah, Yetzirah and Asiyah, for which purpose it was necessary for there to be the constriction of the screen between Atzilut and Briyah, for it to become the head of the foxes etc., as known.

26This then, is the meaning of [“I am first, and I am last,”] that is, “I am first” in the aspect of Malchut of the Unlimited One (Ein Sof), HaShem-יהו״ה Himself, blessed is He, and “I am last” in Malchut of Emanation-Atzilut for,²⁰ “Their beginning is bound to their end,” and this takes place each and every Rosh HaShanah, as known. This will suffice for the understanding.

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org