Question: If Malchut is the desire to receive pleasure, how can she gather all the souls under her wing?

Answer: Malchut is the will to enjoy. It used to include all the desire to receive created by the Creator. Later, it was broken in order to give this desire a capacity to know itself and the Creator, and based on that knowledge, to perform autonomous actions. In other words, it broke into multiple, fragmented parts that feel hateful and disconnected.

Malchut is the point where all the broken parts used to reside. Now, by their own free will and effort, these fragmented parts are gradually coming into oneness in the same Malchut, in their root.

It could be described in other words: The created being, in its experience and perception, is divided into multiple parts which seem alien to one another. These parts must keep uniting together until they feel bonded. An example of such oneness is the upper one, Zeir Anpin, which manifests according to their effort.
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From the 1st part of the Daily Kabbalah Lesson 2/6/2011, Writings of Rabash

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“Introduction of The Book of Zohar,” Article “Hochma [wisdom], on which the World Stands,” Item 40: The one who is not mentioned, that hidden one who is not known, AA. Since the word Barah [created] is in Beresheet [the first word in the Torah] itself, who is it who created it? He says about it that it is that hidden one who is not known, Hochma Stimaa de AA, since he took Bina out of his Rosh and made her VAK, creating these six great upper edges, implied in Beresheet.

Bina is related to the head (Rosh) of the Partzuf. Besides, it represents Hafetz Hesed, which literally means one who desires mercy, that is, never feels any kind of lack. Mercy is always in abundance, and if you want it, please do receive it. There is no limit to it; nobody places any conditions or restrictions on you.

This is why Bina is regarded as “a free country,” “free desire.” It can be present anywhere without exception and can even supply Malchut, the egoistic desire, with its own properties. In that case, the egoistic will to receive begins to bestow and also moves to the rank of Hafetz Hesed. Therefore, Bina can serve as the means of Malchut’s correction, the transformation of souls.

Souls themselves cannot ascend to it, to the Rosh of the Partzuf. Desiring nothing for itself, Bina stays there in perfection. However, without any damage to itself, it can dwell outside of the Rosh, in the place of residence of the lower Partzufim, and supply its perfection to them.

Where they are miserable, where they suffer and are unable to fill themselves due to lack of corrections, where the Light cannot appear until the conditions of the First Restriction (Tzimtzum Aleph) are met, there, Bina provides them with the Light of Hassadim (Mercy), demonstrating to them how good it is to be in the property of Hesed.

And indeed, Bina has neither restrictions, nor problems; it doesn’t part with perfection even at the lowest rung. This is why “the father” (Hochma) who cannot appear anywhere brings “the mother” (Bina) out so that she may be where their children are suffering, and, in the first place, provide them with correction by way of mercy (Hassadim).

Then, they acquire perfection of bestowal; they are no longer bribed or enslaved by its desire of pleasure. Thus, they begin to contemplate not only bestowal in order to bestow, but even receiving in order to bestow. After all, they possess the desire to receive the Light of Hochma, and now, having backed themselves up by the property of Bina, they may awaken their desire.

But they may awaken it only in the degree of their ability to subordinate it to the rule of Bina. Thereby, Malchut gradually gets included into Bina. In other words, the souls’ desire to receive gets included into Bina’s desire to bestow, which the souls have acquired. In that case, they receive illumination of Hochma from below upward, by “screening” it in bestowal.

Thereby, souls keep correcting themselves up to the final correction (Gmar Tikkun). It is said: “Beresheet,” Barah Sheet, meaning [He] created the six great edges, VAK of illumination of Hochma. These are, indeed, great corrections on the path to the goal.
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From the 1st part of the Daily Kabbalah Lesson 12/20/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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Keter and Bina possess such special properties that they can descend anywhere they wish to and work on the lowest desires. Bina is Hassadim (mercy), and Hassadim can dwell in any place, protected by their intention of “bestowal in order to bestow.” But how can Keter do the same if, beside Hassadim, it has Hochma (wisdom)?

The key is that Keter fills the desires and relates to everything “from below upward.” Hence, it is able to descend into any desires living in egoistic intentions, just as Bina, but for completely different reason.

Keter is the property of the Creator Who wishes to fill the entire creation, Malchut, to the fullest. It isn’t the Light of fulfillment, Hochma, but the plan of creation, its initial thought, its program. In a way, it determines what the Creator wishes for us in the very end: to elevate us to His status.

This is why the Sefira of Hochma is marked with the final point of the letter Yod: It is the program that begins to get realized, starting with the Sefira of Hochma and below. Hochma is the Light of the purpose of creation, and, below it, Bina is the Light of correction.

Thus, there is GAR, the three upper Sefirot related to the Creator: Keter is the program, Hochma is the purpose of creation, and Bina is the correction of the created being. Further on, the realization of the lower ones takes place. It is Zeir Anpin, the system which determines how the lower one should change and what sequence of acts is necessary for that. As to the lower one, which must change and undergo these modifications, it is Malchut. This is how the created being gets arranged from five parts.

And since Keter is the point of conception, the program of creation, the original idea, it is present in any place! After all, without this idea, nothing would exist, not even the tiniest of desires.

But in relation to the lower ones, Keter acts “from below upward” since it is aimed solely at elevating them to correction, even if it has to descend into the lowest Klipot (shells) and commit some transgressions on this journey. But after that, as The Book of Zohar describes, all of these problems and transgressions seem to have been correct actions to us, which we had to undergo because they helped us to see our final corrected state.

All of this is done by the Creator’s hand, and we ourselves haven’t made any mistakes, committed any crimes, or made any corrections. Hence, in all its behavior and treatment of the lower ones, Keter is above all limitations and restrictions. It is the thought contained in every particle of creation and its every action. Hence, it expands everywhere and works from below upward in order to connect all parts of creation and lead them to the end of correction (Gmar Tikkun).

Bina works in a different manner: It is the Light of Hassadim, the correction of the created being. Correction may take place in any condition and any place according to the desire of the lower one to be corrected and to receive the property of Bina, the attribute of bestowal. If you wish for it, you will get it, without a limit!

Therefore, Bina also can expand everywhere since it is “Hafetz Hesed” (pure bestowal). On the other hand, Hochma is the Light of the purpose of creation that fills the desires after their correction is done by Bina, which had been received beforehand. Zeir Anpin organizes the process that determines how such correction is carried out.

Bina, wishing to be similar to the Creator, gives birth to Zeir Anpin (ZA) and works within it in order to bring it to the level of Keter. But ZA cannot attain the level of Keter as Bina desires it to do since ZA can do so only with the help of Malchut!

It turns out that ZA is the concealed Creator, Keter, the highest quality, Atzmuto, the plan of creation. ZA and Malchut work in a pair because ZA cannot become as Keter unless Malchut joins ZA and passes all her desires to him.

Hence, Malchut can correct itself only by following ZA’s example. Watching Him, she learns what desires and correction she needs in order to merge with Him. Malchut is all the souls, ZA is the Creator, and their coupling is the merging of all the souls with the Creator.

But when they finally merge, they ascend to AB-SAG, Hochma and Bina. And when they merge there, they become part of Keter. That is where the program of creation ends!

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From the 3rd part of the Daily Kabbalah Lesson 10/22/10, Beit Shaar HaKavanot

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In the beginning, Zeir Anpin and Malchut are the six Sefirot of Zeir Anpin and a point of Malchut. As to all of the worlds and Partzufim from the World of Infinity to Zeir Anpin, they are designated solely for Malchut. Malchut is the created being that for now is a mere point: “the point in the heart.” We have to enlarge it!

How, then, does the creature grow, and what does the Upper One have to do for it? In Malchut, in the point that is cleaving to his Chazeh, Zeir Anpin evokes a sensation of judgments (Dinim) and restrictions, that is, he stirs up the desires that are demanding to be fulfilled in order for this point to awaken and start growing.

These restrictions descend to Malchut from the mother, Bina. Through the Upper Sefirot, GAR de Zeir Anpin, they enter Keter of Malchut. It is regarded as Rosh Hashanah or the beginning (head) of the year, the beginning of Malchut which is called “a year.” This is where her awakening starts.

Her entire further development occurs by way of the lower Sefirot of Zeir Anpin, its NHY (Netzah, Hod, Yesod). To achieve this, Zeir Anpin has to attain the state of Gadlut (adulthood), which he receives from the mother, Bina, due to the “sounding of the Shofar.” This awakens in Zeir Anpin its own desires, the Sefirot of NHY, which occurs during the “ten days (Sefirot) of repentance” between Rosh Hashanah and Yom Kippur. During these “ten days,” every time Malchut receives stimulation from NHY of Zeir Anpin, they strengthen her so as to arrive at the state of “Yom Kippur.”

Awakening us to the state of Gadlut can be achieved solely by way of restrictions since only thanks to them (the Light of Hochma [Wisdom]) can we feel how much more needs to be corrected in us in order to prepare our spiritual vessels (Kelim). After all, we do have the vessels, but they are broken. At first, they are evoked through restrictions without any “sweetening,” but later, the Light of Hassadim (Mercy) descends and sweetens them (the state of being love-sick).

Sweetening is what is regarded as correction. It is written that the Creator “created the evil inclination, and He gave the Torah as a spice.” To add a spice to egoistic desire means to sweeten it so as to correct and use it. Previously, this desire was “bitter,” but if it is “spiced” with the intention to bestow, then it is sweetened and can be used and fulfilled.

This is what is called “sweetening” of the judgment. Judgment is the desire to receive for self-gratification, whereas sweetening is the same very desire, but with the intention to bestow. We only need to replace the intention.
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From the 4th part of the Daily Kabbalah Lesson 10/6/10, Talmud Eser Sefirot

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The Zohar, Chapter “VeYechi (And Jacob Lived),” Item 392: A wall is the Lord of all the land, Divinity, as it is written, “Behold, the ark of the covenant of the Lord of all the earth.” Thus, the ark of the covenant, Divinity, is the Lord of all the earth, which is a wall, and for this reason, “Hezekiah turned his face to the wall.”

We must turn to Malchut, our collective spiritual vessel (Kli, desire) where we are all connected. This is called “turning to the wall” with a request that we want to wholly assemble it and to see that it separates us from the Creator.

As we restore this wall by uniting all our desires, it begins to link us to the Creator and transforms from a separating screen into a connecting one.

What is the condition that makes it possible? If we “recline,” meaning we do not perform any actions ourselves, then the Rosh (head), Toch (body), and Sof (extremities) of our spiritual Partzuf (soul) are on the same level. Thus, we turn our face to the wall and wish for our connection to truly become a connecting point to the Creator.

That is when the Shechina, our unity, becomes a vessel (Kli) of fulfillment.
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From the 2^nd part of the Daily Kabbalah Lesson 9/24/10, The Zohar

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The greater an obstacle on my path, the greater “help from the opposite” I see in it, meaning that I become similar to the Light according to the character and properties of my egoism. If I rise above my egoism, in all of its properties, I can become similar to the Light. Otherwise, I wouldn’t know how to equalize myself to it.

I have to feel all these obstacles to the smallest detail. I become included in them and I rise above them through the force of the Light. However, they are precisely what shape me in the form of the Light since neither the Light nor the desire to enjoy has their own form. How else can we achieve this similarity? How can we connect two absolute opposites: the desire and the Light?

For this reason they are divided by partitions, rungs of the ladder, or degrees as a way of connection between them. The desire to enjoy, by absorbing all these obstacles, eventually becomes similar to the Light. Inside it remains the same desire to receive pleasure. However, these filters help it become similar to the Light. It only needs to rise above these filters! It should not take them as obstacles which weaken the Light, but rather include them into itself in the opposite form. This is called to advance by “faith above reason.”

We need to rise from the state where Bina is included into Malchut and Malchut rules over Bina to the opposite state: where Bina rules over Malchut and the properties of Bina become the defining ones. All these forms between Infinity (Keter) and the final, fourth stage (Malchut) are called the names (properties) of the Creator. They serve as examples for the Light to create Malchut and influence her.

At the same time, Malchut can use the opposite HaVaYaH (from herself toward Keter) and be clothed in the Light (to converse with the Light) in order to become similar to it. These eight Sefirot between Keter and Malchut are like a common language possible between the Light and the desire, between the Creator and the creature.

For this reason they are called the holy names since a name is a revelation, meaning the attainment of the Creator’s specific property in relation to us, Malchut. However, whatever I do not attain I cannot define by a name.

From the 3rd part of the Daily Kabbalah Lesson 9/7/10, Talmud Eser Sefirot

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The Upper One exposes to us its lower part, Malchut, as a black void, promising nothing good. The “Upper World” (the spiritual world) is presented to us so unattractive on purpose. Meanwhile, in “this world” that we feel in the Keter of the lower one, we find at least some pleasure.

I exist in such state that even this world doesn’t attract me, and the state of the Upper One seems to be even worse. Actually, I am not even filled in my egoistic, receiving desires, but the Upper One loads some more on me by suggesting: “You wanted to be in bestowal!” I don’t have anything, and yet the Upper One is telling me: “Come on, share what you have with the others!”

Hence, I can accept what the Upper One suggests solely without thinking, without any conditions, and not through my own efforts. I can do it only by the force of the Light, without making any plans and having hopes to fill my egoism and receive some benefit in “this world.”

Most important for a person is to reach the state of bestowal. And then, he will have everything, but only after he rejects it! He will receive fulfillment (satisfaction), yet not through reception, but through bestowal.

This is how we should view the month of Elul before the beginning of the New Year, the start of one’s spiritual journey. ELUL, as an acronym, means “I am for my Beloved, and my Beloved is for me.” The Upper One hands down these hopeless conditions to me so that with their help I may break free from my egoistic state. In fact, if He promised me something good, I would never be able to tear away from my egoism, as I am chained to it by pleasure.

It is written: “The Creator places man’s hand on a good fate” by submerging his life into darkness and void but, on the other hand, reveals to man a tiny beam of Light to show the way out of the dark. This beam of Light is not an egoistic, material gain. The Creator provides me with the help on my spiritual path: He brings me to a Kabbalistic group, where I can exercise my free will and choose the correct environment.

The Light “illuminates” a bit, meaning that it gives me a sensation that bestowal in particular is the Light. It makes me feel that the Light is ascent above my egoism when it doesn’t matter whether it’s filled or empty since what counts is Whom I’m connected with.

The Creator lets me know the following: You suffer in the corporeal state, so don’t seek material fulfillment. Rather, being in this state, look upward: Think about what other life may exist, in other values, in bestowal, in another dimension (of happiness).

This means that a beam of Light is shining onto me through the cracks in the wall that separates me from the Upper World, the world of peace (rest from my egoism and worry about filling it) and perfection (aspiration to bestowal and love).

From the 2nd part of the Daily Kabbalah Lesson 9/6/10, Shamati #42

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Malchut wants to become similar to Bina and achieves this through Zeir Anpin (ZA). ZA is a model for her. Her being able to become similar to ZA indicates her ability to be similar to Bina.

The same applies to us. If I want to become like the Creator, I have to enter the group, become its integral part, participate together with everyone, influence everyone, and receive their influence in return. In such a mixing, in the connection between us, I acquire a new form of unification with others. Then the form that clothes me resembles the Creator.

In other words, if I clothe the group onto myself as if it were a garment, I, thus, am similar to the Creator.

From the 2rd part of the Daily Kabbalah Lesson 9/7/10, The Zohar

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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 237: When the Creator, Bina, wished to create the world, which is ZA, He elicited one flame of the harsh spark and blew wind into wind, and the flame was darkened, as well as burned. He elicited a single drop from the sides of the deep and put them together—the drop and the flame—and created the world with them, ZA.

The Upper Governance descends to us from the system called GAR of the World of Atzilut. Below it, resides Zeir Anpin whom we call the Creator because he is the Upper One in relation to Malchut of the World of Atzilut, the place of the gathering of all souls.

At present, however, our souls are broken and they reside below Malchut. When the broken souls desire correction, they raise their prayer to her. Yet, how do they know what this correction entails? They wish to stick together! They say: “We are willing to pledge for each other and unite!” Malchut means assembly of all souls that yearn for the Creator (Isra-El). Only he who wants to be with the others without any exception will be able to enter Malchut; and the one who doesn’t will not.

The condition is very clear and simple, and everyone is welcome. The door is open, come in! But at the entrance, you will have to meet the condition, and if you do, you will enter; if you don’t you will not. If you wish to come in, prepare yourself.

All souls who enter Malchut come together and raise a prayer to the Creator (Zeir Anpin). This prayer is a request to become similar to Him. In the beginning, with the help of the group, we raise our first prayer to Malchut. From Malchut, we raise the prayer (MAN) further, to Zeir Anpin. Zeir Anpin collects our prayer and raises it to Bina (Ima Ilaa), and there, he receives the force, Light, and anti-egoistic screens on our behalf. Then, he descends and passes this force down to Malchut, who passes it on to the souls included in her. In this way, everyone who has entered Malchut is granted the entire Light promised to him from Above.

This is what all of The Zohar is talking about. And this is the only system that exists in Universe.

From the 2nd part of the Daily Kabbalah Lesson 7/30/10, The Zohar

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It is said in Mishnah (Ta’anit 26:2): There are no happier days for Israel than the 15th of Av and Yom Kippur (the Day of Atonement) for on them the maidens of Jerusalem used to go out dressed in white garments, borrowed ones, however, in order not to cause shame to those who had none of their own… and thus the maidens went out and danced in the vineyards, saying: ‘Young men, look and observe well whom you are about to choose?’

The pretty ones among the maidens, what did they say? "Regard but beauty alone because a woman is made for beauty." Those from the noble families among them, what did they say? "Rather look to a family for a woman is made to bear children." The wealthy ones among the maidens, what did they say? "Look at those with considerable wealth." The ill-favored ones among them, what did they say? "Take us for the glory of Heaven and crown us with the golden adornments."

The “ill-favored maidens of Jerusalem” is the last phase of Malchut, Dalet-de-Dalet, called “poor and wretched.” A person runs away from a work like this, having no motivation or desire for it because all this work is by “faith above reason.” But it is created this way on purpose to help one attain spirituality.

A person has to understand that if his egoistic desire doesn’t work any more, if he lacks any desire at all, or if the beauty or fulfillment doesn’t attract him any longer, then it is a sign that he needs another type of “fuel.” A person is given the chance to imagine a state in which he isn’t “bribed” by his egoism and to understand that if he continues working in the same manner, it will be “for the sake of bestowal.”

However, where does he get “anti-fuel” that will allow him to work without energy or fulfillment of his egoism? This is the state where a person starts to comprehend that he needs the Creator’s help. If he doesn’t get power from Above called the Light, he won’t be able to move at all. If someone wants to reach bestowal without being compensated by “wealth,” “beauty,” or “nobility,” but rather chooses a “poor and wretched wife” (according to an estimation of his own egoism), that is, if he chooses to bestow unconditionally, then he arrives at The Day (property of the Light) of Joy and Love (15th of Av).

From the 2nd part of the Daily Kabbalah Lesson 7/26/10, Article “15th of Av”

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