Ruach-Chochmah-Malchut

In previous posts, two aspects of the Divine “Feminine” have been discussed – Ruach and Chochmah.  There is a third aspect that is the focus of much of Medieval and contemporary Kabbalah – Malchut or “Kingdom” (for example, http://www.aish.com/sp/k/48971776.html and http://www.chabad.org/kabbalah/article_cdo/aid/380807/jewish/Malchut.htm).  In an earlier post, it was noted that “the understanding that limitation, that creation, is an aspect of G-d’s ‘Ruach’/‘Chochmah’, and that G-d’s ‘Ruach’/‘Chochmah’ is an aspect of G-d is a two-fold process that is the birth of the ‘Kingdom of G-d on Earth’, the realization of Oneness with G-d even in the diversity of our own existence.”  Thus, a connection between the three aspects was alluded to.  But here, let us look at this in more detail. 

Each of the aspects presents its own unique step in this process.  With Ruach (breath), there is the freedom to assume any limitation, and there is continuity of the “inner” with the “outward” flow.  Then, with Chochmah (wisdom) there is an initial step in that free limitation, with a distinction between the intuitive knower, act of knowing, and objects of that knowledge, but no actual separation, since the objects remain within the mind.  Finally, with Malchut (kingdom) there is an ultimate step in that free limitation, with not only distinction but with actual separation that can yield a sense of Ruler and ruled.  In one sense, in Ruach, there is the most complete experience of Oneness with G-d since the freedom to assume limitation is essentially rooted in Divine Infinity (freedom from any limitation), an embedding that is readily evident in the continuity between “inner”/”outer” breath.  But in another sense, in Malchut, there is the most fulfilling experience of Oneness with G-d since even in the furthest extent of G-d’s free limitation, in our separateness as individuals, our individual freedom to choose full surrender to the Ruler is found to be nothing but G-d’s very own freedom to be us, and G-d is realized as nonetheless still free from any limitation, hence not separated from us, even in this ultimate limitation. 

Together, Ruach – Chochmah – Malchut, using their first Hebrew letters (roshei teivot), create the acronym RaCHaM, which is the Hebrew root word for both womb and compassion.  A “feminine” or “motherly” nature to this compassion can be imputed from the female anatomical association of the womb.  There are two aspects to this “motherly” compassion – that which is G-d’s compassion in allowing us this path to realize Oneness with G-d and that which is our path to that Oneness through practice of compassion to all that G-d manifests.