While this is in a ‘damaged’ state for now (a theme through Shir Hashirim), the time is coming for Malkhut to function to its full and proper capacity:

In the Era of the Redemption, “a woman of valor will be the crown of her husband” (Proverbs 12:4). The higher Source of Malchut will be revealed, the direct bond between Malchut and the other sefirot will be reestablished, and Malchut will become a source of vital influence, renewing the totality of existence.
Kabbala, Redemption and Femininity, Shulamit Tilles

Malkhut is considered feminine for a number of reasons, including the aforementioned ‘receptiveness’ in receiving from the nine others. This does not make Malkhut inferior to the other emanations. In fact, it is a sign of its power:

The view of the divine feminine as recipient is connected to her being the Ruler, namely of allocating power, and the understanding of her nature solely as recipient would be a distortion.
The Privileged Divine Feminine in Kabbalah, Moshe Idel

Keeping the above in mind, the internal aspect of this sefirah relates to the changes we are to make within ourselves:

The attributes of Netzach and Hod are called the “wings of Yesod.” They are the means to accomplishing what we need to do. Netzach reflects concepts of initiative and endurance (right side attributes), and Hod those of submission and contemplation (left side attributes).

The Upper Half of the Six

His left hand would be under my head, and his right hand would embrace me.


Another aspect of Malkhut, being the seventh of the “lower seven” sefirot, is the Sabbath. The weekly Sabbath is a microcosm of what is to come on a millennial scale.

Just as the six masculine emanations (Zeir Anpin) function to elevate the seventh feminine of Malkhut, the six days of creation function to bring in the Sabbath. The six-thousand years of existence since the Garden of Eden, mirror this on a grander scale, elevating Malkhut to the ‘singular’ state of Keter:

The six Days are but a preparation for her. As they are united above in “One”, so she is unified below in the mystery of “one”, to correspond to them above. The Holy One, blessed be He, who is One above, does not take His seat upon the Throne of Glory, until She has entered within the mystery of the One in accordance with His very essence of Oneness, to be the One in One. This, as we have said, is the significance of the words: “The Lord is One, and His Name is One.” It is the mystery of the Sabbath, which is united with the mystery of the One so that it may be the organ of this Oneness.
Zohar 2:135a

The elevation of Shabbat is reflective of the end of the diminishment of the feminine (since Gan Edan):

Sabbath is a hint at the seventh millennium, and in that millennium, “Atarah (the diadem of the Shekinah) will ascend to the place of the first cooperation (shittuf rishon), and two kings will wear the same crown of kingship (Keter Malkhut) as it was at the end of the action, and then She will not be under the dominion of her husband, as it is now, She will not need to do anything She already did, while She was in the period of her diminution below.
The Privileged Divine Feminine in Kabbalah, Moshe Idel

The Upper Triad

Binah and Chokhmah are the divine “mother and father” personae. (See previous article.) Each has very interesting connections to Malkhut/Shekinah.

Binah has relationship to the Shekinah in that it is the upper dimension of the divine feminine in existence. It is the only other sefirah directly referenced as the Shekinah:

For the Shekinah is both here below and on high. … the upper Shekinah and the lower Shekinah are intertwined, and both operate together and simultaneously.
Zohar 1:159b

This (Binah) is the sphere is also called by the kabbalists the Shekinah Aila (the upper Shekinah) for she is the essence of our receiving the everflow from the upper world, which is the world of absolute mercy that infuses many kinds of everflow to the other Spheres below.
Sha’are Orah (8th Gate) Yosef Gikatilla

Sister Act

Although this dimension of the Shekinah at Binah is often called the “upper mother” (with relation to the beginning of Creation) and the lower at Malkhut the “lower mother” as the root of all beings (see Ramchal above), they also have another relationship — that of sisters.

Binah is associated with the figure of Leah, the sister of Rachel. As mentioned, Jacob is associated with Tiferet/Ze’ir Anpin as the groom associated with Rachel, the bride, at Malkhut. With his othe wife Leah at Binah, he is “in between” the two. In fact, his ‘job’ is to connect them. This intermediary world between the two sisters, is the same one where we do our spiritual work (see Ze’ir Anpin above).

Whereas Jacob was married to Rachel (with whom he had the closer physical bond), his “other self.” called ‘Israel’ is said to be married to Leah:

The Ariz’al stresses that Jacob has two identities, Jacob and Israel. This is an idea with which we are familiar from the biblical text. The Ariz’al explains that Jacob was married to Rachel while “he” who is identified with Israel was married to Leah. This is not a case of schizophrenia; rather, Jacob embodies two missions which need to come to fruition. These missions are represented by Leah and Rachel.
“Rachel and Leah,” Rabbi Ari Kahn, Aish.com

NOTE: Leah had six sons and one daughter with Jacob. These reflect the six masculine (Ze’ir Anpin) and one feminine (Malkhut) sefirot beneath Binah.

This difference in the ‘type’ of relationship that Jacob and with each sister, takes on some interesting deeper level meaning:

In Hasidic Kabbalah, this difference in the position of the two images of the Shekhinah indicates two different types of souls. There are “Rachel souls,” practical and grounded in their nature, over against “Leah souls,” more contemplative and spiritual. Two such souls may arrive in the same generation, but they may also appear in successive generations so that practically-minded eras in history are followed by spiritually-oriented epochs.  R. Isaac based this fundamental distinction on the different positions of Rachel and Leah in relation to Ze’ir Anpin.
“The Third Gate and the Women of Binah,” Dr. Marc Gafni 

The feminine dimensions of Binah (Leah) and Malkhut (Rachel) are also connected to corresponding masculine dimensions. Inasmuch as “Leah was unloved” (to a degree) by Jacob, she plays a significant if not higher role. Note that the partzufim are also associated with the four-letter Name for Hashem:

Binah is thus the actualization of Chochma, and Malchut is the actualization of the emotions. In both cases, the male principle is the abstract idea and the female principle is its concretization. The two Biblical archetypes for these two facets of femininity are the two wives of JacobLeah and Rachel. Leah is represented by the first hei of the Divine Name (Yud-Hei-Vav-Hei), and Rachel by the second hei. Since the four letters represent a sequential, descending process in the act of creation, this means that Leah (the “upper” hei) represents a higher level of spirituality than Rachel (the “lower” hei). Leah personified Binah; Rachel personified Malchut.
“The Mystical Aspects of Feminity,” Rabbi Moshe-Yaakov Wisnefsky

Even though she is “of the father,” she is given to the ‘son’ in order to restore harmony (‘Tiferet’):

This is why Wisdom is seen as feminine in the Tanakh (i.e., Proverbs) as it is Malkhut/Shekinah being referred to in the ‘unified’ state with her Father.

Chokhmah at the beginning and Chokhmah at the end.
Tikkunei Zohar40:80b

  1. For a detailed explanation of the Shekinah in the world and its role in the redemption, see the 8-part series at The Rose Among the Thorns (8 part series). For a more advanced study, see Tanya Igeret Hakodesh #26
  2.  For more on Malkhut (and more) see https://aish.com/48971776


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The Shekinah and the SefirotThe Shekinah and the Sefirot