In Torah Study and Prayer, we discussed that one must strive to seek out the inner intelligence, the G-dliness, found in everything. Rebbe Nachman (Likutei Moharan I, 1:2) now adds that “because the light of the inner intelligence is so very great, it is impossible to attain except through … an aspect of Malkut (Kingship). Malkut is the lowest of the Ten Sefirot and indicates limitation and constriction. Because the light of the inner G-dliness is so great, it can only be accepted by undergoing numerous limitations and constrictions, which is an aspect of Malkut.
The sefira of Malkut refers to the Kingdom of Holiness, Malkut d’Kedusha. It is only through Malkut that human beings can perceive anything about Hashem’s Kingdom. Hashem Himself is complete unknowable, reflected in the hidden and most exalted of the sefirot, Keter (Crown). In order for Hashem to be known and comprehended at all in this physical and lowest of worlds, His great light, Ohr Ein Suf, had to undergo a series of limitations and constrictions. These ten constrictions have been anthropomorphized and are referred to as the Ten Sefirot.
As Hashem’s great light descends through the sefirot, each level of descent causes more constriction, leading to further revelation of Him. Only at the lowest level of Malkut is Hashem’s light sufficiently constricted so that His attribute of Sovereignty or Kingship become knowable to us.
In practical terms, it is only to the degree that each of us accepts the “yoke of the Kingdom of Heaven,” Hashem’s Malkut d;Kedusha, that we are then able to climb the ladder of wisdom until we can begin to perceive the inner intelligence, the G-dliness, inside of everything in creation. Next time, bsd, we will attempt to tie together Malkut with emuna…
Based on notes in Likutei Moharan I, 1:2, Volume I, by Breslov Research Institute