Chasidut zu Tehillim 145:13
מַֽלְכוּתְךָ֗ מַלְכ֥וּת כָּל־עֹֽלָמִ֑ים וּ֝מֶֽמְשֶׁלְתְּךָ֗ בְּכָל־דּ֥וֹר וָדֽוֹר׃
Dein Reich ist ein Reich für immer und ewig, und deine Herrschaft geht durch
Kedushat Levi
Having said this, we can now understand psalms 145,13: מלכותך מלכות כל עולמים, “Your Kingdom is an eternal kingdom.” Why did the psalmist have to repeat the word: מלכות in this verse?
With the help of G’d I hope to be able to explain why, if G’d expects us to attain the level of the attribute of אין, did He create the evil urge which serves as an almost impenetrable curtain preventing us from attaining our destiny. Especially in view of the fact that all manner of “life” is dependent directly on the Creator at every moment and in every place on earth, why did G’d throw up obstacles to our proceeding smoothly along the right path? The obstacle called “evil urge” is almost bound to cause us to leave this life prematurely, without our having fulfilled our task! Moreover, how can we reconcile the existence and constant activity of the evil urge with the statement at the end of tractate Avot that everything that G’d has created, He created only for the sake of His greater glory? Does not the wording of that Mishnah, i.e. כל מה שברא הקדוש ברוך הוא לא ברא אלא לכבודו, ”everything that the Holy One blessed be He has created, He did not create except in order to increase His glory,” suggest that there is also another purpose?
[What bothers our author in the text of the Mishnah is the word אלא, “except,” which suggests that after eliminating other alternatives the one presented here is the only correct choice. In fact the sages of the Talmud debated for two and a half years if it would have been easier (נוח לו) for man never to have been created at all; after that long debate they took a vote and the consensus was that indeed it would have been “easier” for man never to have seen the light of the world, but seeing that G’d in His wisdom had decreed otherwise, it is, of course, our duty to accept the challenges with which He has presented us after we have been born. (Compare Eyruvin 13) Ed.]
With the help of G’d I hope to be able to explain why, if G’d expects us to attain the level of the attribute of אין, did He create the evil urge which serves as an almost impenetrable curtain preventing us from attaining our destiny. Especially in view of the fact that all manner of “life” is dependent directly on the Creator at every moment and in every place on earth, why did G’d throw up obstacles to our proceeding smoothly along the right path? The obstacle called “evil urge” is almost bound to cause us to leave this life prematurely, without our having fulfilled our task! Moreover, how can we reconcile the existence and constant activity of the evil urge with the statement at the end of tractate Avot that everything that G’d has created, He created only for the sake of His greater glory? Does not the wording of that Mishnah, i.e. כל מה שברא הקדוש ברוך הוא לא ברא אלא לכבודו, ”everything that the Holy One blessed be He has created, He did not create except in order to increase His glory,” suggest that there is also another purpose?
[What bothers our author in the text of the Mishnah is the word אלא, “except,” which suggests that after eliminating other alternatives the one presented here is the only correct choice. In fact the sages of the Talmud debated for two and a half years if it would have been easier (נוח לו) for man never to have been created at all; after that long debate they took a vote and the consensus was that indeed it would have been “easier” for man never to have seen the light of the world, but seeing that G’d in His wisdom had decreed otherwise, it is, of course, our duty to accept the challenges with which He has presented us after we have been born. (Compare Eyruvin 13) Ed.]
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Kedushat Levi
Another way of explaining the expression מלכותך מלכות כל עולמים, is to imagine a comma after the word מלכותך, i.e. when the concept of “Kingdom” is applied to Your Kingdom, it is radically different from the so-called “Kingdoms” man is familiar with, in that it is not temporary, the kings being replaced by death or revolution, etc; Yours is an eternal Kingdom and therefore a real מלכות.
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