## Introduction to Sulam Commentary Chapter 8

###### Introduction to Sulam Commentary 8:1
[Introduction to Sulam Commentary 8:1](https://torahapp.org/share/book/Introduction%20to%20Sulam%20Commentary/r/8:1)

ח. והנה מצאנו במלכות של ראש שתי בחינות:

**The Sefaria Sulam, 2023:**
8. **There are two aspects of the** ***Malkhut*** **of the** **head****:**


###### Introduction to Sulam Commentary 8:2
[Introduction to Sulam Commentary 8:2](https://torahapp.org/share/book/Introduction%20to%20Sulam%20Commentary/r/8:2)

**א)** בחינת **מלכות המסיימת**, דהיינו מה שהמסך מעכב על האור העליון שלא יתלבש בכלי מלכות.

**The Sefaria Sulam, 2023:**
1. **The** first is the **terminating *Malkhut*****, which refers to the** **partition** **preventing the** **supernal light** **from being** **enclothed** **in the vessel of** ***Malkhut*****.**


###### Introduction to Sulam Commentary 8:3
[Introduction to Sulam Commentary 8:3](https://torahapp.org/share/book/Introduction%20to%20Sulam%20Commentary/r/8:3)

**ב)** בחינת **מלכות המזדווגת**. כי לולא הזדווג האור העליון עם המסך בסוד הזווג דהכאה, המעלה אור חוזר להלביש האור העליון, לא היו כלי קבלה לאור העליון, ולא היה שום אור במציאות, כי אין אור בלי כלי כנזכר לעיל [אות ה'].

**The Sefaria Sulam, 2023:**
2. **The** second is the **fusing *Malkhut*****, for were it not for the fusion of the** **supernal light** **with the** **partition****, in the mystical phenomenon of the** **fusion through collision****, which gives rise to the** **returning light** **in order to** **enclothe** **the** **supernal light****, the** **supernal light** **would not have receiving vessels and there would be no light within reality, for there is no light without vessels, as stated above.**¹⁴

footnotes:
¹⁴ See section 5.


###### Introduction to Sulam Commentary 8:4
[Introduction to Sulam Commentary 8:4](https://torahapp.org/share/book/Introduction%20to%20Sulam%20Commentary/r/8:4)

ובמלכות של ראש נמצאות אלו שתי בחינות רק בבחינת שני שורשים; שמלכות המסיימת היא שורש למלכות המסיימת את המדרגה, ומלכות המזדווגת היא שורש להתלבשות אור בכלים. ושתי פעולות אלה נתגלו ונעשו בגוף הפרצוף. שמפה עד הטבור שהמלכות המזדווגת מראה שם כחה, שהאור העליון בא לידי התלבשות בכלים. ומטבור ולמטה המלכות המסיימת מראה כחה, ומוציאה עשר ספירות דסיום, שכל ספירה יוצאת רק בהארת אור חוזר בלי האור העליון. וכשמגיעה אל המלכות דעשר ספירות דסיום האלו, מסתיים כל הפרצוף, מפני שהמלכות הזו, היא המלכות המסיימת שאינה מקבלת כלום, ועל כן מסתיימת בה התפשטות הפרצוף. ומלכות זו, אנו מכנים 'מלכות **דסיום רגלין'** החותכת האור ומסיימת הפרצוף. ועשר ספירות אלו דסיום, המתפשטות מטבור ולמטה עד סיום רגלין, נקראות 'עשר ספירות ד**סוף**', שהם כולם חלקי המלכות דסוף ודסיום. ומה שאנו אומרים שאין בהם אלא אור חוזר בלבד, אין הפירוש שאין בהם מאור ישר כלום, אלא הפירוש הוא, שיש להם גם הארה מועטת מאור ישר, אלא שנבחנת לו"ק בלי ראש. ועיין ב{פתיחה לחכמת הקבלה מ{אות נ'} עד אות נ"ג.

**The Sefaria Sulam, 2023:**
**In the** ***Malkhut*** **of the** **head** **these two aspects are present only in the form of two roots. The** **terminating *Malkhut*** of the head **is the root of the** ***Malkhut*** of the body **that ends the** **level****, while the** **fusing *Malkhut*** of the head **is the root of the** **enclothing** **of the light in the vessels.**¹⁵ has two functions. It prevents the supernal light from entering *Malkhut*, and also fuses with the supernal light to create the returning light. These two features are called the terminating *Malkhut* and the fusing *Malkhut*, respectively. They appear in the head of the *partzuf* in a “root” (theoretical) form, but then manifest fully in the body of the *partzuf*. The fusing *Malkhut* aspect is expressed in the body as the area from the mouth of the *partzuf* until the navel, as there, the supernal light is enclothed (an expression of “fusion”) in the *partzuf*. From the navel downward, the aspect of the terminating *Malkhut* is manifest. The terminating *Malkhut*, another set of ten *sefirot*, is the conclusion of the *partzuf*, marking the end of the level of existence represented by the particular *partzuf*. In this lower area, the supernal light is almost completely blocked out (an expression of “termination”). **These two dynamics become manifest and occur in the** **body** **of the** ***partzuf*****: From the** **mouth** **to the navel is where the force of the** **fusing *Malkhut*** **is apparent since the** **supernal light** **is** **enclothed** **in the vessels. From the navel and downward, the force of the** **terminating *Malkhut*** **is apparent and produces the ten** ***sefirot*** **of the end** of the *partzuf***, in which each** ***sefira*** **emerges only with the illumination of the** **returning light** **without** the illumination of **the** **supernal light****. At the point of the** *sefira* of ***Malkhut*** **of these ten** ***sefirot*** **of the end, each** ***partzuf*** **is terminated because this** ***Malkhut*** **is the** **terminating *Malkhut*** **that does not receive anything, and therefore the spreading** supernal light that is within **the** ***partzuf*** **is arrested there** from continuing to lower levels.¹⁶ of the bottom part of the *partzuf* contain the aspect of the terminating *Malkhut*, and thus block the supernal light from entering the bottom area. The last *sefira* of the set of ten *sefirot* comprising this area is that of *Malkhut*. This *Malkhut* can be thought of as the embodiment of the terminating *Malkhut* (as explained in *Petiḥa LeḤokhmat HaKabbala**,* section 50), and therefore, at that point in the structure, the *partzuf* is “terminated,” and ends. **We call this “the** ***Malkhut*** **of the end of the legs,”**¹⁷, the bottom edge of its conceptual structure. **which cuts the light and arrests the** ***partzuf*** from continuing**. These ten** ***sefirot*** **of the end, which spread from the navel and downward, to the end of the legs, are called “ten** ***sefirot*** **of the end” because they are all parts of the** ***Malkhut*** **of the end and the conclusion.** However, **when we say that these** *sefirot* **contain only** **returning light****, this does not mean that they contain none of the direct light. Rather, it means that they also contain a small illumination from the direct light, but this is considered** **six extremities** **without a** **head****.**¹⁸ of *Ze’er Anpin*. As is explained here, this type of level is primarily illuminated with the light of giving (*ḥassadim*), and only slightly illuminated by the direct light, the light of *Ḥokhma*. It is thus described as being “six extremities without a head,” like a body that lacks a mind to animate it. The number six refers to the six lower *sefirot* of the level of *Tiferet* mentioned in section 4 above. In contrast, the levels characterized by higher *partzufim* are primarily illuminated by the direct light, the light of *Ḥokhma*. These levels are called the “first three,” referring to the first three *sefirot* of *Keter*, *Ḥokhma* and *Bina*, and the *partzufim* that are associated with them. **See*****Petiḥa LeḤokhmat HaKabbala*****, sections 50–53.**

footnotes:
¹⁵ The partition that rests upon Malkhut
¹⁶ The sefirot
¹⁷ This refers to the end of the lower “extremities” of the partzuf
¹⁸ The concept of the six extremities refers to a level characterized by the lower partzuf