Before we begin to explain the Sefirah of Malchut (Speech and Action), let us recap what we have learned up to this point. From the above, we understand several matters pertaining to the shattering of the vessels;
- The Shattering of the vessels takes place only in the seven lower emotions of Binah. However, although it may be the source of confusion, there is no “Shattering” in Binah of Binah (or Hitbonenut) itself. It is only in the conclusion of the “Therefore” that there can be an actual departure from truth.
- The “Cloak of Leather” refers to the condition of the Chashmal before the rectification (Tikun), and brings about concealment, whereas the “Cloak of Light” refers to its condition after the rectification, and brings about revelation. These two “cloaks” are actually one and the same garment, except that after the rectification, it sheds light on the One who is enclothed in it (G-d), whereas before rectification it actually covers over and conceals Him. This is similar to an allegory. When we fail to realize the connection between the allegory and that which is being allegorized, the allegory conceals rather than reveals. In contrast, when we realize the connection, the very same allegory reveals the essence of the concept.
- The “Shattering” is ultimately for a positive purpose. It creates the possibility of “Darkness” and “Confusion”. When the light of truth is seen within the darkness, its radiance and brilliance is more greatly recognized and appreciated. For example, if one were to instantly understand everything, without any toil or effort, there would be no pleasure and appreciation in it. It is specifically because he toiled and labored to understand that he derives great pleasure and appreciation when he finally does understand.
- Another purpose of the “Shattering” is to give the possibility of existence to creatures that appear to be separate entities from G-d’s absolute unity and singularity. This is similar to the allegory which appears to be separate from that which is being allegorized. However, when the concept being allegorized is understood through the allegory, the allegory itself becomes a “Garment of Light”, which illuminates and sheds light on that which is being allegorized.
- Another matter which arises from the “Shattering of the Vessels” is the concept of good and evil. Good means that G-dliness is revealed, evil means that G-dliness is concealed. In other words, when the allegory is connected to that which is being allegorized, it is good, for it is one with its source. However, when the allegory is separate from its source, it is evil, because it becomes a separate entity, with a sense of itself, separate and apart from G-d. This sense of self, as a being separate and apart from G-d, is the source of all evil, and in essence, is the belief in dualism and multiplicity, which is tantamount to idolatry.
(These two “Cloaks” are also known as Aspakelaria HaMe’irah and Aspaklaria SheLo Me’irah. In other words, it is either like a magnifying glass which magnifies the light, or it is like a mirror, in which one can only see his own reflection.)
- The rectification (Tikun) of the shattering comes about specifically through intellectual investigation and analysis. This is the eighth king of Tohu, also known as Yosef the Interpreter of Dreams, or Mashiach Ben Yosef. This is because when one honestly contemplates and analyzes something to its very source, he will ultimately arrive at G-d. In other words, the allegory will reconnect to that which is being allegorized, dispelling all confusion and disunity.
- Through the ultimate rectification, evil will be destroyed completely. As explained, evil is the absence Divine revelation. This being the case, when G-dliness is revealed evil ceases to be. When the allegory will be revealed as being one with that which is being allegorized, there no longer will be any sense of self, separate and apart from G-d’s absolute singularity.
