In kabalos ol there is no concern or conception of the one who is directing the action. This clarity of presence (not quality) is possible only in etzem/atzmus, not ohr.
This is what we are saying – malchus of ein sof – ha melech ha kodesh – no-one can deny – even the communists say “thank G-d”, since this is the fundamental reality of existence – this kind of presence is only possible in etzem. This etzem is also called shchinah, even though it is totally unexpressive. Malchus provides the presence.
It has effect not by decending, but by being in its place and having effect. His presence is not due to any kind of expression, but due to himself. The king as he is in his palace is all-over.
Two lines from the bottom of pay beis.
What is melech kadosh – is he a king over/with the people or removed and holy?
Not to say he's holy in relation to the people, he's betzem kadosh/holy.
There are 10 sphirot down to malchus. The upper nine are the etzem – taking place internally. Only at malchus level is he aware of what it is he knows. There is an infusion of ratzon in the sechel, and it becomes a metziut in malchus. Here regarding the king we are saying there is a presence of king – a presence - “presentable”, but it is to himself – this is melech ha kadosh.
Here's a perspective, that will be sufficient understanding: in our world we do many different things, and each thing has a purpose above it. Even a mitzvah, ultimately there has to be some essential meaning – this is a mitzvah – He wants it. If it is for gilui hamalchus then it is also a means to an end. But there is an element in the mitzvah of connecting to gufa de malka – to the body of the king. To him himself. This is anochi – he himself – torah/mitzvah is connecting to elokus himself - “the buck stops here” - you don't have to go any further.
Last line of pay beis – before the creation of the world there was him and his name. He is atzmus and shmo/his name is the revelation of him – atzmus becoming a presence.
This is the element of etzem of malchus that is above “ana emloch” (I will reign) – which is the matter of relating to people. The essential level is above the thought of reigning. “I am there – I am there already!” I don't need to create a people to be a melech. Catch this point: the etzem versus everything else. Atzmus of malchus is not present because it is present, but because it cannot, not be present. Kabalos ol is only possible with the position that Hashem, could not , not be here. Not points of reference is needed. I relate to that which cannot, not be present. It is the purist recognition – there is absolute truth and it cannot, not be. The root of kabalos ol is at the highest level, and the simple man is not aware of it.
It cannot not be is different from it must be. Must be gives the sense that something brings it about. Astronaut fly into space, can they fly out of space? You cannot fly out of infinity. Deep down we are aware of it. We are living in infinite space. The man in prison suffers since he does not feel that he is living in the world. And in the world we feel the significance of all the entities – representing a greater meaning. The tangible is not the limit of reality. The reality is what you perceive with your nefesh.
When a child says modeh ani he knows very well, without having it in his sechel. It makes good sense to him.
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