By Jisrael Yitzchak Rosenfeld
A Chassidic discourse on Shemittah, Malchus, and the seven lower Sefiros.
Introduction – The Inner Rhythm of Shemittah
The Torah describes the cycle of Shemittah as a sacred rhythm:
“וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה׳”
“The land shall observe a Sabbath unto HaShem.”
(Vayikra / Leviticus 25:2)
The Mekubalim explain that the seven years of the Shemittah cycle correspond to the seven lower Sefiros:
חסד – Chesed
גבורה – Gevurah
תפארת – Tiferes
נצח – Netzach
הוד – Hod
יסוד – Yesod
מלכות – Malchus
The seventh cycle — the Shemittah year itself — is therefore not merely an agricultural commandment, but the revelation of Malchus, the Sefirah of receiving, of the Shechinah, of the earth, and of Divine Kingship.
I. The Teaching of the Holy ARIzal — Malchus Receives Everything
The holy ARI teaches in Etz Chaim:
“לית לה מגרמה כלום”
“She (Malchus) possesses nothing of her own.”
Source:
Etz Chaim, Sha’ar 6, Chapter 5
Malchus has no light of its own.
Everything it possesses is received from the six preceding Sefiros.
Therefore man works for six years:
- Chesed grants expansion.
- Gevurah establishes boundaries.
- Tiferes harmonizes.
- Netzach brings endurance.
- Hod brings surrender.
- Yesod gathers and connects.
Only afterward does Malchus appear — receiving.
Shemittah is therefore not simply “doing nothing.”
It is the revelation that ultimately everything comes from HaShem.
Man ceases trying to control.
The earth returns to its root.
II. The Secret of the 6th Year — Yesod
Especially profound is the connection between the sixth year and Yesod.
Yesod is called:
“צדיק יסוד עולם”
“The righteous one is the foundation of the world.”
(Mishlei / Proverbs 10:25)
In Kabbalistic thought, Yesod is the channel through which all higher forces flow into Malchus.
Therefore the sixth year is the preparation for Shemittah.
The Zohar and later Chassidic masters saw in Yesod the power of connection:
- Connection between above and below
- Connection between Heaven and earth
- Connection between the Sefiros and Malchus
An explanation of this is also found in the teachings of the holy ARIzal:
“יסוד… מחבר כל הספירות אל המלכות”
“Yesod connects all the Sefiros to Malchus.”
Thus the sixth year is not merely economic preparation.
It is spiritual gathering.
Everything becomes concentrated within Yesod so that Malchus may receive.
III. The Secret of the 3rd Year — Tiferes
The third year corresponds to Tiferes.
Tiferes is the middle path between Chesed and Gevurah.
The balanced center.
The holy ARIzal explains that Tiferes is the harmony of opposites.
For this reason, during the third year of the agricultural cycle, Ma’aser Ani historically held special significance.
Not only strictness.
Not only giving.
But balanced compassion.
Tiferes is Rachamim — mercy.
In Chabad Chassidic thought, Tiferes is often associated with Emes — truth.
The Alter Rebbe writes:
“תפארת הוא מדת הרחמים הכוללת חסד וגבורה”
“Tiferes is the attribute of compassion that includes Chesed and Gevurah.”
Source:
Tanya / Likkutei Amarim, Chapter 3
Thus the third year forms the inner balance of the entire cycle.
IV. Malchus and the Earth — The Shechinah in Exile
Shemittah reveals Malchus.
Malchus is:
- the earth,
- the Shechinah,
- the Jewish people,
- the moon,
- Shabbos,
- the reception of Divine light.
The Baal Shem Tov taught:
“מלכות פה”
“Malchus is the mouth.”
Source:
Kesser Shem Tov
Malchus reveals the inner reality outwardly.
During the six years man believes:
“My own strength produced this.”
But in the seventh year it becomes revealed:
“כי לי הארץ”
“For the land belongs to Me.”
(Vayikra 25:23)
V. Chabad Chassidus — The Elevation of Malchus
In Chabad it is explained that Malchus possesses the deepest root of all.
The Mitteler Rebbe and later the Rebbe Rashab explain:
“סוף מעשה במחשבה תחילה”
“The end of action was first in thought.”
Malchus appears as the final Sefirah — yet it was the original Divine intention.
Therefore Shemittah is not merely an ending.
It is the revelation of the primordial Divine will.
Sources:
Torah Or
Likkutei Torah
Hemshech Samech Vov
VI. Breslov Chassidus — Letting Go
Rabbeinu Nachman of Breslov connects Malchus with Emunah.
Likkutei Moharan teaches:
“עיקר המלכות על ידי אמונה”
“The essence of Malchus is built through Emunah.”
Source:
Likkutei Moharan, Torah 56
Shemittah is therefore an act of radical trust.
The farmer does not sow.
He does not control.
He lives through Emunah.
Through this, Malchus is built.
For Malchus means:
Not that the ego reigns —
but HaShem.
VII. Baal HaSulam / Ashlag — Malchus as the Will to Receive
Rav Yehuda Ashlag explains that Malchus is the Ratzon Lekabel — the will to receive.
The Baal HaSulam writes:
“מלכות היא בחינת הרצון לקבל”
“Malchus is the dimension of the will to receive.”
Source:
Talmud Eser HaSefiros, Part 1
Shemittah rectifies precisely this point.
Man stops possessing the earth.
And begins receiving it as a Divine gift.
Through this, Malchus becomes sanctified.
VIII. The Deep Connection Between Yesod and Malchus
Kabbalah describes Yesod and Malchus as:
- channel and vessel,
- giving and receiving,
- covenant and revelation.
That is why the sixth year is so crucial.
If Yesod is pure, Malchus can receive Divinity.
If Yesod is damaged, Malchus also falls.
For this reason many Mekubalim connect the holiness of the covenant (Kedushas HaBris) with the ability to live Shemittah inwardly.
IX. The Sabbath of the Earth
Just as:
- the 7th day = Shabbos
- the 7th Sefirah = Malchus
- the 7th yearly cycle = Shemittah
so too the same rhythm is revealed everywhere:
From doing to receiving.
From control to Bitachon.
From labor to D’veikus.
Conclusion — The Revelation of Malchus
The world believes:
Man controls the earth.
But Shemittah reveals:
The earth belongs to HaShem.
Malchus therefore does not merely mean “Kingship.”
Rather:
That the Divine Presence becomes visible within the material world.
Thus the cycle does not end in power.
But in surrender.
Not in ownership.
But in Emunah.
Not in ego.
But in the Shechinah.
And through this the verse is fulfilled:
“והיה ה׳ למלך על כל הארץ”
“And HaShem shall be King over all the earth.”
(Zechariah 14:9)
Continuation
Then the world will understand that Malchus never merely meant “rule” or “dominion.”
For the Kingship of HaShem is not external control.
Malchus means:
That nothing any longer appears separated from its Divine source.
The trees.
The earth.
The work.
The food.
Man himself.
Everything becomes transparent to the Shechinah.
Therefore the Mekubalim say that in the future Geulah even matter itself will shine.
Not despite its physicality —
but through it.
For the true will of the Ein Sof was never that the soul should merely escape upward.
Rather:
“דירה בתחתונים”
“A dwelling place in the lower worlds.”
And this is precisely why Shemittah stands at the center of Emunah.
A person can keep Shabbos for one day.
But to let go for an entire year — that shakes the very foundation of the ego.
Shemittah asks man:
What do you truly live from?
From your possessions?
From your control?
From your labor?
Or from the Ratzon HaShem?
Therefore the deepest Avodah of Shemittah is not agricultural — but inward.
Man’s field is his heart.
And there too there are six years of labor:
building,
struggling,
ordering,
repairing,
gathering,
connecting.
But eventually the seventh stage arrives:
Letting go.
Not out of weakness —
but מתוך complete trust.
The Tzaddik understands that the highest form of receiving is not taking, but becoming open.
That is why Malchus is feminine.
Not in a biological sense, but as a spiritual principle:
The true vessel does not force.
It receives.
And therefore the Shechinah rests דווקא with the brokenhearted.
For one who is inwardly full of himself cannot receive Divine light.
But a broken heart can become a vessel for the Ein Sof.
Rabbeinu Nachman teaches, in essence, that the deepest revelation emerges specifically within deficiency itself.
For there man truly cries out to HaShem.
And perhaps this is the secret of why Shemittah is associated with poverty, hefker, and equality.
Suddenly the fruits belong to everyone:
The poor.
The stranger.
The animal.
The wealthy.
All eat from the same field.
Why?
Because Malchus in its root knows no separation.
Before the Ein Sof, absolute ownership does not exist.
Everything is only Divine flow.
Therefore the Chassidim often call the Geulah:
“גילוי מלכות”
“The revelation of Malchus.”
Not a new world —
but the unveiling of what was always hidden:
That HaShem is already present everywhere.
That even the earth itself breathes with Or Ein Sof.
That even matter itself longs for its Source.
And therefore Shemittah does not end in emptiness — but in blessing.
Precisely through letting go, the channel for higher Shefa opens.
As the Torah says:
“וציוויתי את ברכתי”
“I will command My blessing.”
(Vayikra 25:21)
For where man ceases seeing himself as the source, the true Source can finally appear.
This is the Sod of Malchus:
The crown of lowliness.
The greatness of emptiness.
The light of receiving.
And therefore the entire movement of the Sefiros does not culminate in Chesed, nor in Chochmah, nor even in the highest Oros —
but in sanctified earth.
In a world that has learned how to receive.
Then the following verse will be fulfilled:
“ביום ההוא יהיה ה׳ אחד ושמו אחד”
“On that day HaShem will be One and His Name One.”
(Zechariah 14:9)
For Malchus — the “Name” of HaShem within the world — will be completely united with the Ein Sof itself.
