The Shekinah

Last Updated 11.23.24

We’re describing G-d in human terms … Going back to Genesis … to the peshat (plain meaning). It’s a very radical idea to describe G-d as a human body. But what does Genesis say? B’tzelem Elohim. We’re created in “the Image of G-d.” … You could say the Sefirot are the kabbalists’ attempt to spell out what is that prototype. What’s the archetype on which we are modelled? The human being is modelled on the Sefirot, and that’s why the Sefirot are depicted in such anthropomorphic form.
Daniel Matt, The Podcast of Jewish Ideas with J.J. Kimche

In this article, we discuss different dimensions of the Shekinah, the “divine presence,” focusing on its relationship to other spiritual entities and concepts. This is important for gaining a comprehensive understanding of the characters, themes and dynamics in Shir Hashirim as the female character in the text is associated with the Shekinah, which along with the people of G-d, constitutes the persona of the ‘Bride.’ (1)

A Crash Course on Emanations

There are two major ‘templates’ in Torah regarding the structure of existence that Hashem put into place. One is the Four Worlds of Existence. These are our ‘physical’ world, the angelic realm, the heavenlies, and the immanent aspect of G-d we can relate to. They are depicted through Jacob’s ‘ladder’ dream in Genesis 28.

This article is focused on the template of G-dly ’emanations’ called Sefirot (Singular: sefirah). The term ‘sefirah’ is related to the verb ‘lesaper’ meaning to ‘express’ or ‘communicate.’ Other terms are used through Torah literature for the sefirot, such as attributes, gates, spheres, crowns, kings, etc.

The sefirot are channels of divine creative life force or consciousness through which the unknowable divine essence that is beyond existence (discussed in the previous article) is revealed and through which specific qualities can be ascribed to the Creator. Whatever happens in the spiritual dimension of the four worlds of existence takes place through the sefirot.

In order for something to work properly, there has to be a system. The worlds (of existence) and Sefirot are the system of Hashem’s internal Will. They do not create a separate entity besides Him. Everything that happens or that we see is all contained in His Divine Will. The Shekinah and Hashem are one entity and being. Thinking of these in duplicity is a huge mistake.
Tikkun Shekinah, Reb Moshe Steinerman

The Sefirot are present within each of the Worlds of Existence, and specifically within every human. There are masculine-feminine aspects to these attributes that directly relate to the male and female dynamic in Shir Hashirim.

Hashem intentionally designed each person with a unique combination of male and female attributes, and everyone must discover a place on the continuum of gender that integrates all the disparate parts of himself or herself in healthy and productive ways.
Kabbalistic Writings on the Nature of Masculine & Feminine, Sarah Yehudit Schneider

The System

The story of Shir Hashirim, with all of its mysterious concepts, as with all of Torah, is based on this ‘system.’ Thus, by learning things about the system, it can help ‘ground us’ in exploring our text.

The Shekinah is mostly associated with the ‘lowest’ of those Worlds of Existence, and the ‘last’ of the Sefirot (Malkhut) in each World. A cognomen (‘nickname’) for Malkhut with respect to this position, is ‘humility.’ This is in no way a state of ‘inferiority.’ In fact, the opposite is true. Being ‘last’ to emanate, it is considered what was ‘first’ in the “mind of G-d.” (See both ‘Malkhut’ and ‘Keter’ subsections below. There will be much more on this topic later!)

If this sounds ‘mysterious,’ there is a reason.

The feminine aspect of the Sefirot has much deeper roots, in “the beginning that cannot be known…” That’s the meaning of the verse, “A woman of valor is the crown of her husband.” The crown is above the head and empowers a king to rule.
Tzvi Freeman 

Note that on the diagram of the Sefirot below, there are three columns. Those sefirot on the left are generally associated with aspects of restriction, such as reactiveness, form and judgment. Those on the right, with the ‘opposite’ aspects of expansion, relate to things like proactiveness, force and loving-kindness. This reflects the ‘binary’ aspect of existence. 

The middle ones have to do with balance and connectivity, and the concept of “resolving opposites.” There is also the idea of connection between “beginning and end,” Keter (crown) and Malkhut meaning ‘kingship’ or ‘kingdom.’ The interactions between different ones, both cause and reflect the many aspects of existence.

“The light, or as you have imagined, sand, is constantly going up and down.”
– “Tikkun Shekinah,” Reb Moshe Steinerman (Image credit: Gary Smith)

The sefirot connect to the idea of spiritual personae (‘partzufim’) which are found through Torah literature (i.e., our ‘Father’ in heaven). Each persona has certain qualities, and all of them exist in and impact each of the worlds of existence. This is important as we’re dealing with multiple personae in the text Shir Hashirim.

The key ones are:

• Keter (crown) relates to pre-existence, the unknowable transcendent aspect of God, Ein Sof. It also relates to ideas of the mind, desire and will of G-d. The next four reflect the four Worlds of Existence:
• Chokhmah (wisdom) relates to the ‘father’ persona (Abba) This
• Binah (understanding) to the ‘mother’ persona (Imma) 
• The next six sefirot (from Chesed/mercy through Yesod/foundation) to the idea of the divine son or groom (depending on context) 
• Malkhut (kingdom) is very complex and relates to the aspects of divine daughter, bride, sister, mother, and the Shekinah, the divine presence “in our world” 

These basic concepts should be kept in mind:

• Both Binah and Malkhut are aspects of the Shekinah, thought Malkut is more dominant as it’s ‘closer’ to us
• The six emanations between them make up the lower masculine, called “Ze’ir Anpin” (lower countenance)
• The ‘downward flow’ (of ‘sustenance, blessing, etc., from the Creator) goes from Keter to Chokmah (father, on the ‘right’ first), then to Binah (mother), then through Ze’ir Anpin to Malkhut
• The ‘upward flow’ (i.e., our prayer, study, action etc., toward the Creator) goes from Malkhut up to Yesod, then to Hod (on the ‘left’) first, then Netzach, Tiferet, Gevurah, Chesed, etc.
• A key point to remember going forward, is that the flow ‘down from G-d’ goes right to left, which is expansion then contraction, whereas our path “up to G-d” moves left to right – restriction first, followed by expansion.

Malkhut: The Last of the Emanations

As seen in the diagram, the sefirot extend from Keter (‘closest’ to the transcendent aspect of G-d) to Malkhut (‘closest’ to us). Although this gives us a sense of ‘being far from G-d,’ Malkhut is understood as the final expression of God’s desire – the goal He had in mind when He created the world. The other nine sefirot are the means to see Malkhut emerge. 

Being the sefirah that the others “descend into,” Malkhut not only has aspects of all those within itself, it is also part of the rectification for each of them.

In brief, God, who is infinite and ungraspable, expresses Himself and relates to man through His supernal attributes, which He also created. Malchut is both the last of the ten sefirot and the vessel through which the other nine express themselves in the world. This results in the revelation of the kingship of God.
The Rose Among the Thorns, Rabbi Peretz Auerbach

Malchut, the last sefirah that manifests itself in this world, represents the feminine … Unlike the six sefirot whose direction is outward, it represents the internal, inner mode. It is the axis or focal point at the center of the six directions. Malchut and the feminine represent the state of being… While the masculine quality is characterized by a flurry of activity, malchut and the feminine represent the state of being.
“Malchut and the Feminine,” Chana Weisberg

Not only are Malkhut and Shekinah both feminine terms, the latter is synonymous with the (also) feminine “Ruach Hakodesh” — the Holy (or Set-apart) Spirit:

This attribute, because it opens up to all the other spheres (sefirot) is the essence of Ruach Hakodesh, the “Holy Spirit,” from which all the prophets enter the world of prophecy, for the prophets often use this word. This is why the prophets so use this cognomen for the Shekinah in so many places.
Sha’are Orah (Gate 1/Malkhut), Rabbi Yosef Gikatilla

The key to spiritual connection rests in conforming ourselves to the aspect we wish to connect to. This is especially true of Malkhut (and aspects of the feminine character in Shir Hashirim):

One reason why one must enter through Malkhut-Kingship is because it is the lowest of the Sefirot. Another reason is because, as the feminine element, it pertains to the concept of receiving. Thus, when a person sanctifies himself and makes himself a receptacle for the Divine, he is a receptacle just like Malkhut-Kingship. But in a spiritual sense, when two things resemble each other, they are said to be bound together. Hence, when a person resembles Malkhut-Kingship, he is also bound to it.
Aryeh Kaplan, Bahir Illuminator, comment #174

Bride, Daughter, Sister, Mother

The Shekinah, as it is associated with the last sefirah of Malkhut, and being ‘receptive’ of all that came before it, may be considered the most complex of the emanations. As such it is identified with all the possible feminine personae:

“Daughter,” “sister,” and “mother” are nothing but metaphors expressing the exceptionality and the intensification of this love: God loves Israel as someone loves his daughter, sister, or mother.
Daughter, Sister Bride, and Mother: Images of the Femininity of God in the Early Kabbalah,
Peter Schäfer 

She (the Shekinah) is sometimes called ‘Daughter’, and sometimes ‘Sister,’ and here She is called ‘Mother.’ And She is indeed all these. He who penetrates into this mystery has imbibed precious wisdom. Now, what shall I do? Should I explain? But such a veiled mystery ought not to be disclosed. Yet should I not explain, these good men will be orphaned of this mystery.
Zohar 2:100b

In addition to the three mentioned in the above texts, the Shekinah is also (primarily) the aspect of ‘bride.’

As it is called Malkhut, the tenth, Nukveh as She is female, as a bride that sits with the bridegroom, and this is why she is called Shekinah, which her name is the acronym of the words Sham Kallah Yoshevet neged he-Hatan (There the bride sits in front of the bridegroom).
The Privileged Divine Feminine in Kabbalah, Moshe Idel

The text of Shir Hashirim, is mostly focused on this connection between the two:

The main character of the Zohar … Shekinah, the technical name, Malkhut, the last of the ten Sefirot. The purpose of all this is to unite the male and female within G-d. To unite the Holy One Blessed be He, Tiferet, with Shekinah. The union of Tiferet and Shekinah is the goal of Judaism according to the Zohar. The goal of life.
Daniel Matt, The Podcast of Jewish Ideas with J.J. Kimche

The different relationships may be understood as follows:

• Bride (as Rachel at Malkhut) as relating to Tiferet, the groom, which is Jacob
• Daughter, in her connection to Chockmah/Wisdom, which is the concept of ‘Father’ (She is also daughter to Binah)
• Sister to Binah, in that Leah (Rachel’s sister) is associated with Binah (the bride of the man ‘Israel,’ whereas Rachel at Malkhut is bride to the man ‘Jacob.’)
• ‘Mother’ in terms of created beings connecting to her and relationship to Israel:

The last of these ten lights (Malkhut) is called Shekinah. It is here that all existing beings are rooted.
Mishkney Elyon (Dwellings of the Supreme) Rabbi Moshe Chaim Luzzatto (the Ramchal)

“My dove, my undefiled, is but one, she is the only one of her mother” (Shir Hashirim 6:9), the Holy Shekinah, who proceeds from the twelve flashes of the radiance which illumines all things, and is called ‘Mother’. And the Holy One, blessed be He, dealt according to this principle with the earth: He scattered the nations abroad in separation and appointed supernal chiefs over them, as it is written, “which the Lord hath imparted to all the nations under heaven” (Deut. 6:19). But He took unto Himself the congregation of Israel to be His own portion and His own choice, as it is written, “For the Lord’s portion is his people, Jacob is the lot of his inheritance” (ibid. 32:9). Thus it is clear that Israel is directly under God and none other; and He says of her: “My dove, my undefiled, is but one, she is the only one of her Mother.” She is the only one of her Mother Shekinah who dwells in her midst. “Many daughters have done virtuously, but thou excellest them all” (Proverbs 31:29).”
Zohar 2:14b

We will now examine some of the relationships Malkhut has with the other sefirot. (2)

Ze’ir Anpin

A Bi-Directional Path

In between these two (the two letter ‘Heys’ in Y-H-V-H) is the letter vav. The top half of the letter represents Chesed, Gevurah and Tiferet. The lower part of the letter, Netzach, Hod and Yesod. Together, these Spheres connect Binah and Malkhut and are a fundamental part of the middos, character traits through which Hashem reveals Himself to us. … I would like you to close your eyes and imagine an hourglass with sand inside. When you flip it backwards, all the sand flows in the other direction. You turn it again and it returns in a backward flow. This is similar to what the Sefirot are doing constantly. The light, or as you have imagined, sand, is constantly going up and down. All the Sefirot are connected and one concept. It is just a matter of the flow, if it’s free falling or has any obstructions that moment.
Tikkun Shekinah, Reb Moshe Steinerman

The concept of the ‘flow’ (mentioned earlier) is central to Shir Hashirim, as the ‘disconnect’ between the male and female figures in the text, relates directly to this. (See ‘Yesod’ in “Lower Half of the Six” below.)

Rabbi Aryeh Kaplan reflects this idea of “both directions” where Malkhut — ‘furthest’ from Keter (3) —  is called the “Holy” of the “Holies”

The Song of Songs is thus said to be the Holy of Holies. The “Holies” are the six male Sefirot of Zer Anpin, while the “Holy of Holies” is the “Holy” that pertains to these “Holies.” namely Malkhut-Kingship. The word “holy” in general indicates separation from the mundane world. and it is insofar as they are transcendental that the Sefirot are called holy. Similarly, when a person enters into a mystical state, he is said to enter the realm of the “Holies,” that is, of the Sefirot. But the one Sefirah through which one must first pass is Malkhut-Kingship, and it is therefore the “Holy of Holies.” 
Aryeh Kaplan, Bahir Illuminator, comment #174

A Complex Persona

The six emanations above the feminine Malkhut (Yesod, Hod, Nezach, Tiferet, Gevurah and Chesed) together make up the ‘masculine’ element of “divine groom” and relate to the male character in Song of Songs. Collectively they are called the “Little Face” or “Lesser Countenance” (Ze’ir Anpin) and represent a proactive masculine spiritual force within Creation. (See Chana Weisberg quote above.)

The fact that the masculine is made up of six sefirot (compared to only one for the other personae) hints at interaction within the group. This is indeed the case, both in terms of “softening judgment” from above (like chambers of a filter), as well as being the main area of what we need to work on. (i.e., the bulk of the Omer count following Passover deals with these six.)

This group is further ‘subdivided’ into an upper and lower triad. The upper three (Chesed, Gevurah and Tiferet) relate more ‘back’ to our origin (G-d, or the three highest sefirot). The lower three (Netzach, Hod, Yesod) toward our world and Malkhut. (See the section on Jacob and the ‘Sisters’ below.)

The diagram below depicts this and the acronym for each group based on their first letters.

The Lower Half of The Six

Yesod is the emanation directly above Malkhut and is the most precise aspect of ‘connection’ between Malkhut (e.g., our world) and ‘all’ the spiritual emanations above it. Yesod is called ‘Kol,’ meaning ‘All’ for this reason.

It is in this attribute (Yesod) that all kinds of everflow and bounty come from the nine other spheres and thus it is also called by the name of Kol (all). The reason is that this attribute draws all that can be drawn from the upper Spheres and brings them to the attribute Adonay (Malkhut); because all relies on this attribute, it is called Kol.
Sha’are Orah (Gate 2/Yesod), Rabbi Yosef Gikatilla

Continuing with the previous citation from Rabbi Steinerman:

If you were now to think of a ladder, similar to that our father Yaakov (Jacob) had in his dream, each step is a different Sefirah. Angels and light flow up and down between the levels. If you were to take one of those steps away, the flow would be completely broken, but in our case, in this current exile, all the steps are there; the problem is just that they are broken. Much of the world’s sustenance is caught in the flow between Yesod and Malchus.
Tikkun Shekinah, Reb Moshe Steinerman

Everything passes through Yesod. This “works both ways” from above to below and below to above. (i.e., Our prayers and actions going ‘up’ and G-d’s response coming ‘down’ pass ‘through’ Yesod.)

This “line of connectivity” between them is called the “path of the tzaddik” – one who acts righteously:

“One who wishes to ascend on high must always travel along the path from Malkhut-Kingship to Yesod-Foundation. Looking at the diagram of paths, it is evident that, while there are many paths interconnecting the other Sefirot, there is only one path leading from Malkhut-Kingship, the lowest Sefirah, upward, and this is the path leading to Yesod-Foundation. This path is called Tzaddik, the Pillar of Righteousness.”
The Bahir: Translation, Introduction and Commentary, Rabbi Aryeh Kaplan

If you think in physical terms such as a circuit or plumbing, as everything passes through Yesod, it is THE critical junction. Yesod is closely associate with the aspect of righteousness, and the righteous person – a ‘tzaddik’ (masculine) or ‘tzeddekes’ (feminine). Thus, if Yesod is ‘functioning’ properly, the flow is smooth (in either direction). Otherwise, there are problems.

In this text, the G-d name of Adonay relates to Malkhut/Shekinah, and that of El Chay to Yesod:

When the attribute El Chay unites with the attribute Adonay, then the attribute Adonay sits on the kingdom’s throne and rules over all of creation. When El Chay is separated and flees, then the attribute Adonay, which is the Shekinah, goes into exile under the dominion of other rulers and foreign powers, which is the essential meaning of the verse, “For when the maidservant inherits her mistress (Oroverbs 30:23).
Sha’are Orah (gate 2), Rabbi Yosef Gikatilla

This is critical in Song of Songs, as the feminine character wishes to re-establish this connection that has been marred. The masculine character emphasizes how this will occur only after righteous actions return. 

Tiferet is the sefirah immediately above Yesod on the middle path. Tiferet means ‘beauty’ in terms of harmony. It is also called the sefirah of ‘truth’ and often represents the entire ‘masculine’ group of six (Ze’ir Anpin) at times. 

In Torah literature, Tiferet is to Jacob as Malkhut is to Rachel. They represent the male and female figures in Song of Songs as discussed in the previous article. This is also seen as the sun (Tiferet) to the moon (Malkhut).

As mentioned, Yesod (which also has strong feminine characteristics of ‘receiving’ and ‘synthesizing’) is the conduit between the two. This is seen in the figure of Joseph, who is associated with Yesod. Joseph was incredibly handsome and desirable to women, as well as admired by men for his great success in helping Egypt. He is a ‘conduit’ between his father Jacob and mother Rachel.

Tiferet is the ‘balance’ between Gevurah on the left side of restriction and Chesed on the right side of expansion, as Jacob was between Isaac and Abraham, who represent those two attributes.

Gevurah and Chesed

These are the aspects of judgment and mercy that we deal with in our world. (See Micah 6:8) Gevurah is on the left side of the Tree of Life diagram and represents the aspects of restriction and judgment. (A reflection of Binah above it.) Because of this, it allows for the presence of ‘evil’ in terms of any ‘restriction’ of the light of G-d into the world. Keep in mind, all the sefirot are ‘neutral.’ Gevurah is not ‘evil’ in and of itself.

Malkhut has a very intricate relationship with Gevurah, which relates to the behavior of humanity. When people turn from the ways of G-d, this energizes the realm of ‘evil’,’ which is called the Sitra Achra, which translates to “other side.”

God’s judgments come from Gevurah by way of Malkhut/Shekinah:

“Know that this attribute (Malkhut), because it receives energy from higher powers (once received) has various qualities; to give life, or bring death, to bring up or bring down, to smite or to cure. All, however, is dependent upon the kind of energy that can be drawn to this attribute. It acts among all Creation according to the energy it receives … There are, however, other times when people transgress and the channels of judgment obstruct the channels of loving-kindness and mercy, causing much stress to be drawn into the world. The world, at that time, knows much suffering and want, and it is fraught with diseases and plagues.”

And at times this attribute (Shekinah) is called Elohim, for it is filled and draws from the attributes of power and fear, thus bringing judgments into the world, irrespective of whether it is for the sword or for peace, for abundance or famine, for life or death, or for sickness or health. It is from this attribute that all judgments are continually made and they are drawn from the attribute of power and fear (Gevurah).* This is the attribute that wages the YHVH’s wars, “with sixty warriors surrounding her; all of them trained in warfare and skilled in battle’ (Songs of Songs 3:7,8) ready to destroy, kill, pillage and devastate lands; and to uproot kingdoms and avenge dishonor. 
Sha’are Orah (Gate 1/Malkhut), Rabbi Yosef Gikatilla

* Gevurah, due to its potential for harsh judgment, is also known as ‘pachad’ (fear). This is referenced in our text:

A man with a sword attached to his thigh comes from the fear (pachad) of the nights.
Songs of Songs 3:8

At the same time, the aspect of Shekinah, being associated with the lowest world of existence, is itself vulnerable to evil in some sense. This concept introduces the aspect of divine protection and the need for it, which is reflected in Song of Songs.

This idea is expressed in the Zohar as her being ‘hidden’:

Because of Her vulnerability to the Other Side, Shekinah is not yet fully and openly ‘one,’ but in the Messianic age, when evil will be eliminated, she will be called ‘one’ explicitly, no longer in a whisper or cipher.
Zohar, Pritzker Edition, Volume 5, p. 241

The concept of evil in the Bible goes back to the serpent in the Garden of Eden. This, as it relates to the separation caused at that time, is associated with the separation seen in Song of Songs. The persona of the serpent (nachash) seeks power through the connection of the Shekinah (in the case, Chavah/Eve) to existence:

The serpent, who lurks beneath the Shekinah, craving the rich nourishment of emanation.”
Zohar, Pritzker Edition, Vol 1. p.329

The desire of the serpent (“beneath the Shekinah”) for the above ‘nourishment,’ goes back to its own diminishment in the Garden:

… you shall walk on your belly, and you shall eat dust all the days of your life.
Genesis 3:14

NOTE: The name ‘Elohim’ is generally associated with restriction/ judgment, and the left-side emanations of Binah, Gevurah, Hod as well as Malkhut.

Chesed, in the form of unrestricted loving-kindness, reflects the unified properties of Chokhmah above it. Chesed (on the right side) is the opposite of Gevurah (on the left).

In Song of Songs, we see the relationship between these two in verses 2:6 and 8:3 which both say:

Jerusalem/Temple

Another shared aspect between Malkhut and Binah relates to Jerusalem and the Temple. Malkhut relates to the physical city and temple, and Binah to the “heavenly” versions of both. There are several ‘hidden’ references to the Temple in the text of Shir Hashirim.

As we are connected to the physical and are to “unite the two” (see “Sister Act” above), our actions are associated with the lower. In so doing, we bring “repair to” the lower Jerusalem, thus ‘enabling’ G-d to ‘enter.’ (Compare this to the serpent seeking nourishment via the Shekinah, mentioned above.)

This relates to what is called the “arousal/awakening from below” (4)

Said the Holy One blessed be He: I will not enter the upper Jerusalem until I will enter the lower Jerusalem.
Talmud, Taanit 5a

The Holy One, blessed be He, swore that he would not enter the heavenly Jerusalem save after Israel had entered the earthly Jerusalem, as it is said: “[I am] the holy one in the midst of thee, and I will not come into the city” (Hosea 11:9).
Zohar 3:147b

Chokhmah

Chokmah, as the persona of ‘Father,’ is ‘hidden’ in Song of Songs. (As opposed to ‘mother,’ which is mentioned several times.) This sefirah has a key relationship with Malkhut, and thus the female figure in the text.

As mentioned above (Wisnefsky) the four-letter name of Hashem aligns with certain spiritual personae/partzufim. That of ‘father’ is associated with the first letter Yud, and the daughter (who is in ‘exile’) with the last letter Hey.

When the two are ‘united together’ (the ‘goal’ in Shir Hashirim) then the name is ‘One’ (Zechariah 14:9). This is representative of the Olam Haba, the world to come and ‘return’ of the River of Eden:

“When the Yud is united with the Hey, they produce “the river which issues from Eden to water the Garden.”
Zohar 1:95b

While Chokhmah is considered masculine in the higher realms, when the Name is One, the daughter takes on this characteristic:

Wisdom was given to Solomon through the “daughter” … through whom all is revealed.
The Bahir (Aryeh Kaplan commentary)

The aspect of wisdom, associated with the Shekinah relates to the unity of all things in Hashem.

That is the essence of the Shekinah, which is the essence of the last level of wisdom; the essence of the name Adonay. For this Name … is the essence of the perfect unity.
Sha’are Orah (Gate 5/Tiferet) Yosef Gikatilla

However, in the state of exile, she is separated from her father (and the rest of the personae). Her connection comes by way of Ze’ir Anpin (the six masculine attributes above her).

In a primeval state, the daughter is fully integrated in the father, together constituting the androgynous form of divine wisdom. Indeed in this state, it is not even appropriate to conceive of father and daughter as distinct hypostases — but in a secondary stage, the daughter splits off from the father, and she is given to the son so that the original balance of gender will be restored. In order to restore that balance, the daughter had to be given to the son for she could no longer pair with the father.
“Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination,” Elliot R. Wolfson

Keter

Of all the relationships between the Shekinah/Malkhut and the other sefirot, this is the most significant. Keter relates to the ‘unknowable singularity’ outside of, or prior to, existence. In order to be able to discuss this in any way, terms are assigned to it, including Ayin (nothingness), Adam Kadmon (primordial Adam), Ein Sof (without end), Arik Anpin (Great Countenance), Ratzon (divine will), etc.

This is true ‘Source’ of existence and all that would emanate from that. This includes the Shekinah and Malkhut, which being the last of the Sefirot, is the endpoint of that originating at Keter.

As mentioned at the beginning of this article:

Malkhut is understood as the final expression of God’s desire – the goal He had in mind when He created the world. 

This is alluded to in one of the more significant kabbalistic texts, as the sefirot of existence are, “revealed as both beginning and end.” The Sefirot themselves are a “means to and end” and thus considered as ‘nothing.’

Ten Sefirot of Nothingness: Their end is embedded in their beginning, and their beginning in their end, like a flame in a burning coal. For the Master is singular, He has no second. And before One, what do you count?
Sefer Yetzirah 1:7

The “divine will” (ratzon), found in the singularity of Keter, is the goal of the end, Malkhut (Shekinah). Citing the early kabbalist Moshe Cordovero:

Cordovero mentions the ideal “to bring the Shekinah and Her operations close to the Infinite (Ein Sof) and to think that Ein Sof emanates those operations by intermediaries in order to operate in the lower world by means of the Shekinah. The end of this action, therefore, is tantamount to the beginning of the thought on high.
The Privileged Divine Feminine in Kabbalah, Moshe Idel

The book of Esther, one of the megillot (the five “small scrolls” of the Tanakh) along with Shir Hashirim, Ruth, Lamentations and Ecclesiastes, holds a clue regarding this connection:

The word keter (crown) only appears three times in the whole Tanakh (“Old Testament”) and all three are in the Book of Esther and always in the phrase “keter–malchut” which hints to a powerful kabbalistic practice, called yichud (unification/singularity).
Keter-Malchut, Sarah Yehudit Schneider

It is not a surprise that Esther and Songs of Songs are the two books of Tanakh that do not mention any name of God.

Part of the mystery of Malkhut, is its potential to rectify the opposites found in the binary nature of existence:

This ability is due to Malkhut’s relationship to Keter (the crown of the middle path), the non-binary world where opposites are completely nullified: Malkhut/Kingdom has no separate and independent reality of her own apart from the Keter/Crown of the King.
Beyond Kabbalah: The Teachings That Cannot Be Taught, Rabbi Joel Bakst

(See where “all seeds are mixed together,” in Peter Schafer quote at end of this page.)

This mystery, the Keter-Malkhut connection and its potential, is why one of the kabbalistic names for the Shekinah is סוד האפשר, (Sod ha-Efshar), the Secret of the Possible.

Malkhut, our lowest world of physicality and ‘action,’ is the means toward return to the singularity of Keter. This is the “arousal from below” mentioned earlier:

The intensity and essence of Keter is expressed only through physical action.
On The Essence of Chasidus, Rabbi Menachem Schneerson

The revelation of Keter in Malkhut, is the summation of the entire plan of existence:

The outer aspect of the Keter of any particular world (of existence) is the expression of God’s will and purpose in creating that world … to unfold the level of Infinite Light appropriate for that plane of reality, all the way through the various stages of development (i.e., through the various sefirot) to the final revelation and manifestation of that light in the sefirah of Malkhut … the end-point which fulfills the purpose of the entire emanation.
Keter: The Highest Sefirah – The Crown of the Will, Rabbi Moshe Miller

All of this is based on the concept of the “everlasting” (eternal=Keter) love of Hashem:

Corresponding to this is the tenth Sefira (Malkhut), the Shekhina, which is oriented towards the West: “And what [does the verse Isaiah. 43:5 mean]: ‘From the West I will gather you’? From that Sefira [I gather you] which always bends towards the West. And why is the West called [in Hebrew] ma’arav? Because it is there that all [the] seeds are mixed together. A parable: This matter is compared to a prince who had a beautiful and virtuous bride in his chamber, and he was accustomed to removing riches from his father’s house and always bringing them to her, and she took everything and always hid it and mixed up everything.” (5)
Daughter, Sister Bride, and Mother: Images of the Femininity of God in the Early Kabbalah,
Peter Schäfer 

Between now and then however, is a little matter called ‘exile.’