A DISCLOUSURE eyes reports

I. Introduction: The Cry for a King and the Prophetic Warning

The narrative of 1 Samuel 8 opens with a direct appeal from the elders of Israel to the aging prophet Samuel: “Behold, you have grown old, and your sons do not walk in your ways. Now, appoint for us a king to judge us like all the nations”. This request signals a profound desire for a fundamental shift in Israel’s leadership structure. Prior to this, the nation had been governed by a divinely appointed system of judges and prophets, a direct theocracy where God Himself was considered their ultimate King. The elders’ demand for a visible, human monarch, mirroring the political structures of their surrounding neighbors, reflected a yearning for tangible stability and a more conventional form of governance.  

Samuel, deeply displeased by this proposition, brought the matter before God. The divine response was unequivocal and revealed the true spiritual gravity of the people’s demand: “They have not rejected you, but they have rejected Me from reigning over them”. This statement elevates the request from a mere political preference to a profound theological crisis, signifying a collective turning away from direct divine authority. Following this, Samuel, under divine instruction, issued a stark warning to the people. He detailed the potential consequences of their choice, predicting that a human king would exploit their resources, conscript their children for service, seize their lands, and impose heavy taxes. The prophet concluded with a sobering prediction: “When that day comes, you will cry out because of the king you have chosen for yourselves, but the LORD will not answer you on that day”.  

Samuel’s deep disappointment was not merely personal; it stemmed from his understanding of the people’s underlying motivations. They sought a king primarily to address “material problems,” such as defense and establishing order, desiring to be “like all the nations”. This focus on external, worldly solutions, rather than a pursuit of spiritual elevation, signaled a collective spiritual misalignment. The choice for a human king, driven by a desire for tangible control and conformity, implicitly represented a rejection of the invisible, spiritual source of true authority. This act of seeking self-directed, earthly control ultimately led to a separation from the divine, opening the door to the “darkness of separation from delight” that the prophet Samuel implicitly warned against. This highlights a profound paradox: the pursuit of external control, when detached from divine alignment, often results in a loss of true spiritual potential and an increased susceptibility to the very abuses of power that Samuel foretold.  

Furthermore, Samuel’s detailed warnings about the king taking sons, daughters, fields, and imposing taxes were not just predictions of individual abuses but a profound description of systemic or structural oppression. These prophetic insights reveal that the biblical narrative implicitly critiques the very nature of human-centric power structures when they are detached from divine principles. The “darkness of separation from delight” can be understood as the spiritual outcome of a society built upon such oppressive structures, where the collective divine kingdom is distorted and corrupted by self-serving human rule. This ancient warning thus foreshadows and illuminates contemporary concerns about societal injustices and the inherent dangers of power divorced from its sacred source.  

II. The Zoharic Lens on Kingship: Malchut and Divine Authority

To fully grasp the spiritual implications of Israel’s request for a king, it is essential to understand the Kabbalistic concept of Malchut, or Kingship, as one of the ten Sefirot—the divine emanations through which God interacts with and manifests in the world.

• 2.1. Understanding Malchut (Kingdom/Sovereignty) in Kabbalah

In the intricate system of Kabbalah, Malchut is the tenth and lowest of the ten Sefirot, representing “royalty,” “kingdom,” or “sovereignty”. It is considered the culmination and distillation of the preceding divine emanations, serving as the realm where divine light becomes manifest and tangible within the created world. Malchut is often described as the “female principle” and the “archetypal recipient Sefira,” characterized as “having nothing of her own”. This paradoxical description signifies that Malchut does not generate light independently but receives all its sustenance and influence from the higher Sefirot, much like the moon receives its light entirely from the sun. Despite its receptive nature, Malchut holds profound significance, being the “final revelation of the Divine Light and indeed the purpose for which the entire process began”. It is also referred to as “the world of speech,” as speech is the medium through which authority and “kingship” are exercised and manifested. This foundational concept is critical: true kingship, from a Kabbalistic perspective, is not about inherent, self-generated power but about being a perfect vessel, a conduit for divine emanation. This understanding directly informs why a human king, if not properly aligned with this receptive principle, can become a distortion of true spiritual authority.  

• 2.2. The Ideal Jewish King as an Embodiment of Malchut

Ideally, a Jewish king is meant to be the earthly embodiment of the Sefira of Malchut. Such a king serves as a “living example to the nation (and thus, to the world) of total commitment to the service of G‑d, with total subservience and self-“. This ideal contrasts sharply with the autocratic rulers of other nations, whose authority is often unchecked by divine guidelines or moral standards. The Torah’s vision for a king is not merely a political administrator concerned with worldly affairs but a leader who serves as a means through which the nation can attain its “greatest spiritual heights”. Their role is to elevate the people, guiding them towards a deeper connection with the Divine, rather than simply managing their earthly existence. This highlights that authentic kingship, within the Jewish mystical tradition, is fundamentally a spiritual function—a sacred office designed to facilitate the nation’s spiritual growth and connection with the Divine, rather than a purely political or military one focused on earthly power.  

• 2.3. The “Yoke of the Kingdom of Heaven” (Kabbalat Ol Malchut Shamayim)

A central tenet of divine service in Kabbalah is the “total acceptance upon oneself of ‘the yoke of the kingdom of heaven'”. This concept is deeply intertwined with the Nefesh, the lowest level of the soul, which corresponds to the world of Asiya (Action). At this foundational level, divine service involves “acknowledgment of, and submission to, the supreme authority of G‑d, particularly in reference to the fulfillment of the commandments”. This “yoke” is not to be understood as oppressive subjugation but as a path to profound spiritual elevation and intimate communion. It is described as enabling one to be “Face to Face” with the Creator, a deep notion in Kabbalah and Israel. It signifies choosing life and communion with the higher realms. This concept fundamentally redefines “submission” not as a loss of autonomy, but as a conscious alignment with divine will. This alignment is presented as the true source of freedom, spiritual power, and delight, directly contrasting with the user’s concerns about negative “domination” and “control” inherent in corrupt human hierarchies.  

The Zoharic understanding of kingship offers a profound distinction from the conventional human desire for a monarch, as illustrated in the table below:

Characteristic	Biblical Request (1 Samuel 8)	Zoharic Ideal (Malchut)
Motivation	To be “like all the nations”; desire for external control, stability, and military leadership.	Divine Will/Covenant; desire for spiritual elevation and connection to the Infinite Light.
Source of Authority	Human popular demand; perceived strength and wisdom of an earthly ruler.	Divine Light flowing from higher Sefirot; selfless receptivity as a conduit for G-d’s will.
Purpose	To “judge us, go forth before us and wage our wars” (material, administrative, military).	To help the nation attain its “greatest spiritual heights”; to serve G-d and be a living example of commitment.
Nature of Power	Autocratic, potentially coercive; “power corrupts, absolute power corrupts absolutely.”	Conduit, bestowal; power derived from alignment with divine will, enabling spiritual growth.
Spiritual Implication	Rejection of Divine Kingship; disconnection from direct divine guidance.	Embodiment of Divine Presence; acceptance of the “yoke of the kingdom of heaven.”
Outcome	Potential for tyranny, exploitation, heavy taxation, and regret; “darkness of separation from delight.”	Spiritual elevation, unity, harmony, and true delight; a path to being “Face to Face” with the Creator.

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The Zohar’s description of Malchut as having “nothing of her own” but being the “final revelation of Divine Light” reveals a profound inversion of authority in the human request. True, divine authority is fundamentally receptive and selfless, serving as a perfect conduit for a higher, infinite source. However, the human desire for a king “like all the nations” is often driven by a yearning for self-generated power, external validation, and tangible control. This creates a fundamental inversion: what is ideally a receptive, selfless conduit for divine light becomes a self-asserting, dominating force in the earthly realm. This inversion of the true nature of authority is, from a Kabbalistic perspective, a core reason for the “darkness of separation from delight” and the “lies of hierarchy, domination, control.” The “yoke of heaven” is presented as the corrective to this inversion, transforming what might be perceived as submission into an act of alignment with the divine, thereby unlocking true spiritual power, connection, and ultimately, delight.  

Furthermore, the Nefesh soul level, which corresponds to Malchut and the world of Asiya (Action), is explicitly associated with “accepting the yoke of Heaven”. This connection suggests a profound link between the collective spiritual state of a nation and the nature of its chosen leadership. If the people’s collective Nefesh—their most basic, embodied consciousness and drive for action—is primarily focused on material concerns and external control, desiring to be “like all the nations,” then the king they choose will inevitably reflect this lower, unrefined aspect of Malchut. Samuel’s “crushing disappointment” is therefore not just about a political choice, but about the nation’s collective soul-level consciousness being misaligned. The request for a king, in this light, becomes a diagnostic tool for the spiritual health of the nation, revealing a collective preference for the “will to receive for oneself” over the “will to receive in order to bestow,” which is the essence of true Malchut. This implies that societal structures, such as the form of governance, are not merely external arrangements but are deeply reflective of the internal, spiritual state and aspirations of the populace.  

III. The Deliberation in the Zohar: Why the Rejection?

The Zohar, though not directly commenting on 1 Samuel 8 by chapter and verse, provides the profound Kabbalistic principles necessary to understand the divine “deliberation” and the underlying reasons for the rejection of Israel’s request for a human king.

• 3.1. Samuel’s Concern: The People Sought a “King Like All the Nations” for Material Order, Not Spiritual Ascent

Samuel’s profound disappointment stemmed from his clear understanding that the people desired a king primarily for “material problems” and to conform to the ways of “all the nations,” rather than seeking a leader who would help them “reach their spiritual potential”. While the Torah permits the appointment of a “regular ruler” for defense and managing affairs, this is presented as a concession, not the ideal. The true, ideal purpose of a king, from a divine perspective, is to serve as a means for the nation to attain its “greatest spiritual heights”. The people’s request indicated a fundamental misunderstanding or neglect of this higher purpose. The Zohar, which aims to “reveal secrets within the literal story” , would interpret this distinction not merely as a political or administrative preference but as a deep spiritual misstep, a turning away from Israel’s unique covenantal relationship with the Divine and a preference for the superficial over the sublime.  

• 3.2. The Zohar’s View on Separation from Light: How Human Choices Create “Darkness” and “Chaos”

A core Kabbalistic principle articulated in the Zohar is that “Any disconnection from Light produces darkness, and from within this darkness chaos and destruction emerge”. This is vividly illustrated by the biblical account of the flood in Noah’s time, where the sins of that generation literally separated Malchut (the world of manifestation) from Yesod (its source of Light), leading to widespread destruction. Crucially, the Zohar states that the purpose of reading and studying its sections is to actively “bond Malchut with Yesod,” thereby helping to banish darkness and restore spiritual light. This process is likened to the simple action of “throwing a light switch and banishing the darkness in a room”. This directly addresses the call to “removing the darkness of separation from delight.” From this perspective, Israel’s choice for a human king, driven by external and material desires, represents a collective “disconnection from Light.” This choice, therefore, is understood as the cause of the “darkness of separation,” leading to the very societal ills and spiritual malaise that the user describes.  

• 3.3. The “Will to Receive for Oneself” as the Root of Hierarchy and Domination

A fundamental Kabbalistic insight into human nature is that “the nature of the law inside humans is the will to receive”. When this inherent will is uncorrected and dominated by self-interest, the perceived “solution is through power, or what people understand as ‘doing’, to destroy something, to come with force”. This directly maps to the user’s concerns about the origins of “hierarchy, domination, control.” The Zohar’s ultimate purpose is Tikkun (reformation or correction), which aims to “rescue” spirits from exile and enable a profound connection to the Higher. This Tikkun inherently involves transforming and overcoming the “will to receive for oneself,” shifting it towards a “will to receive in order to bestow.” This is a core Kabbalistic insight into the spiritual pathology of power. The collective desire for a human king “like all the nations” is seen as a national manifestation of this uncorrected “will to receive for oneself.” It represents a collective impulse to take power and control for perceived self-benefit, rather than to receive and bestow divine light, which is the true function of Malchut.  

• 3.4. The Spiritual Cost of Choosing External Control Over Internal Divine Connection

The biblical warning that the Israelites would “cry out because of the king you have chosen for yourselves, but the LORD will not answer you on that day” (1 Samuel 8:18) signifies a profound and direct spiritual consequence: the loss of immediate divine responsiveness and intervention. This suggests that by choosing a human intermediary, they inadvertently distanced themselves from their direct connection to the Divine. The Zohar emphasizes that “Man is the lord of creation, whose immortality is solely dependent upon his morality”. This highlights that human choices, particularly those concerning the nature of authority and governance, have direct and profound spiritual repercussions, impacting not only societal well-being but also the very spiritual destiny of individuals and the collective. The choice for a human king, while seemingly practical for immediate problems, was a spiritual compromise. It traded direct divine guidance for human governance, leading to a diminished capacity for divine connection and a susceptibility to the corruption and abuses of power that later characterized the reigns of figures like Saul and Solomon.  

The “will to receive for oneself” , when operating on a collective scale, manifests as a “collective ego.” Israel’s demand for a king “like all the nations” stems from this collective ego’s desire for external validation and security, rather than relying on internal spiritual strength and unique covenantal relationship. This collective ego fundamentally distorts the inherent nature of Malchut (which is receptive, selfless, and a conduit for divine light ) into a self-serving, dominating power structure. The causal link is clear: the uncorrected collective “will to receive” leads to a demand for a king who reflects this ego, which in turn results in the predicted “tyranny and exploitation” —the very societal “nightmare” the user describes. This reveals the spiritual mechanism behind the emergence of “hierarchy, domination, control” from a divine perspective, tracing it back to a collective spiritual choice.  

Furthermore, the Zohar explicitly states its purpose is to “bond Malchut with Yesod” and banish darkness , and to enable Tikkun. If the request for a king was a collective act of “disconnection from Light” , then the Zohar itself, as a sacred text and spiritual guide, serves as a corrective mechanism for this historical spiritual error. Its study is not merely intellectual but is designed to be meditative and transformative, aiming to “awaken loftier aspirations and goals” and instill “inner strength and determination to pursue higher levels of righteousness”. This implies that the Zohar offers the very “way to wake the sleepers from that nightmare” that is sought, by guiding individuals and the collective back to the original, uncorrupted state of Malchut and true divine connection. The act of engaging with the Zohar is, therefore, a direct counter to the historical “fall” of choosing human over divine kingship, actively working to restore the lost delight.  

IV. Hierarchy, Domination, and the Illusion of Separation

The user’s query draws a powerful parallel between the ancient biblical narrative and contemporary societal issues, highlighting the enduring nature of certain patterns. The Zohar’s teachings provide a profound mystical and psychological framework for understanding this continuity, revealing that the “schema of social stratification with an engine like structural violence and oppression” are not merely sociological phenomena but manifestations of deeper spiritual imbalances.

• 4.1. Connecting the Biblical Narrative to Modern “Schema of Social Stratification with an Engine Like Structural Violence and Oppression”

Samuel’s warnings against human kingship—detailing how a king would take sons and daughters for service, seize fields, and impose taxes —are archetypal expressions of power abuse that manifest as structural violence. The subsequent reigns of Israel’s kings, such as Saul’s disobedience and Solomon’s descent into idolatry , serve as historical examples of the dangers inherent in human rule when disconnected from divine will and moral principles. The Zohar’s emphasis on “Man as the lord of creation, whose immortality is solely dependent upon his morality” provides a critical lens: when human leadership lacks this essential moral foundation and divine alignment, it inevitably leads to corruption, exploitation, and the systemic oppression that is observed. The Zohar delves into the profound spiritual implications of human existence, including the “power of evil” and the “complex relationships between human beings”. It provides a mystical framework for understanding how unchecked human authority, rooted in the uncorrected “will to receive for oneself” , generates and perpetuates these oppressive societal systems.  

• 4.2. The Zohar’s Perspective on the Soul’s Levels and Their Relation to Human Consciousness and Control

The Zohar describes five ascending levels of the soul: Nefesh, Ruach, Neshama, Chaya, and Yechida. These levels correspond to increasingly higher planes of G-d-consciousness and divine revelation or concealment, representing a ladder of spiritual awareness. The Nefesh, as the lowest level, is directly associated with Malchut and the world of Asiya (Action). Its divine service involves “acknowledgment of, and submission to, the supreme authority of G‑d”. In contrast, Ruach relates to emotions, Neshama to intellectual comprehension, Chaya to a deeper transcendence, and Yechida to the pure, essential connection to the Infinite Light. The collective desire for a human king “like all the nations” can be understood as a manifestation of a collective consciousness operating predominantly at the Nefesh level. This focus on the physical world and external, tangible solutions, without ascending to higher levels of spiritual insight (Neshama) or transcendent connection (Chaya, Yechida), renders the collective susceptible to the uncorrected “will to receive for oneself,” thereby leading to hierarchical abuses and oppression.  

• 4.3. The “Garments of Malchut”: True Spiritual Authority Versus Temporal Power

The Zohar introduces the concept of “garments of malchut” as a “precious robe of a pure, holy, spiritual body”. This is not merely a physical attire but a profound spiritual enrobement that conveys divine presence, power, and authority. Examples such as Esther and Mordechai, who were described as being “clothed in the garment of royalty (malchut),” illustrate that their true authority and the “fear” they inspired stemmed from this divine connection, rather than solely from the temporal power granted by King Ahasuerus. This spiritual garment made Esther appear “like an angel of G-d”. This concept offers a powerful counter-narrative to human-centric hierarchy and domination. It reveals that authentic “kingship” is a spiritual state, a divine emanation, rather than a position of earthly dominance achieved through force. The concern about “domination” is spiritually addressed by understanding that genuine authority flows from divine alignment and selfless receptivity, not from coercive temporal power.  

• 4.4. The Danger of Human Authority When Disconnected from its Divine Source

The Zohar acknowledges the existence and influence of the “power of evil” and even “necromancy” , indicating the potential for negative forces to take hold when divine connection and adherence to sacred law are lost or compromised. It teaches that when “Klipot (negative blockages)” move away from man, the “Tree of Life takes control of him”. This implies that human systems and authorities, when disconnected from their divine source of light, become susceptible to these negative, destructive forces, leading to imbalance and corruption. The historical trajectory of Israel’s kings, particularly the narratives of Saul, Solomon, and the subsequent divided kingdom , serves as a cautionary tale. Human rule, when it actively rejects or neglects divine authority (“rejected Me from reigning over them,” ), inevitably succumbs to its own inherent flaws and the uncorrected “will to receive for oneself,” leading directly to the “structural violence and oppression” that is often observed.  

The user’s explicit mention of “structural violence and oppression” finds a profound spiritual explanation in the Zohar. These societal phenomena are not merely socio-economic or political issues but are a direct consequence of a collective “disconnection from Light” and the dominance of the “will to receive for oneself” within leadership and governing structures. When Malchut (kingship or governance) is not embodied as a receptive vessel for divine light but rather as an expression of unbridled human ego and self-interest, it generates Klipot (negative blockages) that manifest as oppressive, exploitative structures. The “garments of Malchut” illustrate that true authority is spiritual and selfless; its absence or distortion leads to the “filthy garments” of corrupt, self-serving power that characterize structural violence. This establishes a clear spiritual causality for observed societal problems, tracing them back to a fundamental misalignment with divine principles.  

Furthermore, the Zohar’s detailed description of the five soul levels (Nefesh, Ruach, Neshama, Chaya, Yechida) implies that societal problems like hierarchy and domination are not just external issues but profound symptoms of a collective crisis of consciousness. When the collective Nefesh (the lowest soul level, focused on physical action and external solutions) dominates, it prevents the ascent to higher soul levels (Ruach, Neshama) that would foster love, wisdom, and true communion with the Divine. The demand for a human king “like all the nations” is thus a manifestation of this lower, unrefined collective consciousness. The “nightmare” of oppression is not merely a political or social reality but a reflection of a society trapped in a lower spiritual awareness, unable to access the “Light of the Tree of Life” that would heal its afflictions and purge negative influences. The profound implication is that genuine societal transformation requires a fundamental shift in collective consciousness, moving beyond the uncorrected “will to receive for oneself” towards higher spiritual aspirations and principles.  

V. Waking the Sleepers: A Path to Integration and Tikkun

The user’s profound quest for a “way to wake the sleepers from that nightmare” and to “integrate” these insights finds its direct answer in the Zohar’s declared purpose and its pathways for spiritual correction (Tikkun).

• 5.1. The Zohar’s Purpose: To “Rescue” and Enable Tikkun (Reformation/Correction)

The explicit, self-declared purpose of the Zohar is to “rescue,” to provide a “tool, a meeting point, a unison with the thought of creation which is reformation or TIKUN”. It aims to “take every spirit out of exile,” implying a liberation from states of spiritual disconnection and suffering. Tikkun olam (repair of the world) is a central Kabbalistic concept, emphasizing humanity’s active role in correcting the imperfections and imbalances within creation, both individually and collectively. This directly responds to the plea for a “way to wake the sleepers from that nightmare.” The Zohar itself is presented not merely as a text to be studied, but as a primary vehicle and active agent for this awakening and the subsequent correction of spiritual distortions.  

• 5.2. Re-establishing the Covenant: Returning to the Source of Light and Unity

The Zohar emphasizes the profound significance of observing the covenant as the fundamental basis for Yisrael’s portion in the World to Come, directly linking this observance to the concept of “righteousness”. Noah, for instance, was explicitly called “righteous” because he observed the covenant. As previously established, “Any disconnection from Light produces darkness”. Therefore, re-establishing the covenant actively involves “bonding Malchut with Yesod,” which is the spiritual mechanism for bringing divine Light back into manifestation and effectively banishing darkness. The “darkness of separation from delight” is understood as a direct consequence of breaking or neglecting this foundational covenant with the Divine. The path to healing and restoration, therefore, lies in actively returning to this sacred relationship, which encompasses both the diligent observance of commandments and the deep spiritual understanding gained through Kabbalistic study.  

• 5.3. Cultivating “Reason in the Place of Authority” and Ethical Principles

The Kabbalah, through its symbolic interpretation of scripture, “teaches man to have confidence in himself; it puts reason in the place of authority, and calls into existence a philosophy in the very bosom and under the protection of religion”. This represents a profound shift from blind adherence to external religious authority towards an internal, rational, and deeply understood spiritual truth. The Zohar’s “ethical principles” and its “glorification of man” were highly attractive to later Jewish thought, as they were perceived as more aligned with the spirit of Talmudic Judaism than some philosophical approaches. This emphasizes the Zohar’s role in fostering a morally robust and spiritually empowered individual. This is a crucial aspect for addressing the concern about “hierarchy, domination, control.” The Zohar offers a path where internal reason and moral action, guided by deep spiritual understanding, supersede unquestioning adherence to external, potentially corrupt, authority. This empowers the individual to discern true leadership and participate in the creation of just structures.  

• 5.4. Practical Implications for Personal and Collective Transformation: Overcoming the “Will to Receive for Oneself”

The Zohar’s teachings extend to fundamental concepts like “Good and Evil” and the intricate relationship between “My Creator and the Concept of Ecology” , providing a comprehensive framework for understanding and correcting imbalances within oneself and the world. The principle of “Love Your Neighbour as Yourself” is presented not merely as a human ethical guideline, but as a higher, divine definition of love that “doesn’t belong to the human realm” in its fullest sense. This implies a need for spiritual elevation and transformation of consciousness to truly embody and enact such a profound principle. To effectively overcome the “nightmare” of hierarchy, domination, and oppression, individuals and collectives must actively engage in the transformation of the “will to receive for oneself” into a “will to receive in order to bestow.” This spiritual alchemy is the very essence of Tikkun and the pathway to genuine delight, unity, and a harmonious existence.  

The Zohar is not merely a passive text to be read or studied; it is explicitly described as an active “tool” for Tikkun and a means to “bond Malchut with Yesod”. This implies that the very act of engaging with the Zohar is a direct spiritual intervention that actively counteracts the historical and ongoing “darkness of separation.” The act of searching for these passages within the Zohar is itself a step in this Tikkun process, a conscious effort to reconnect with the “Light” that was obscured by the choice for human kingship. Therefore, the Zohar is not just about the solution to spiritual and societal ills, but it is an integral part of the solution, actively working to “wake the sleepers” through its very presence and the transformative power of its study.  

The urgent call to “repent from the lies of hierarchy, domination, control” finds deep resonance with the Kabbalistic concept of Teshuvah (repentance or, more accurately, “return”). The Zohar states that “SHAME, in Hebrew, comes from the power that is holding TESHUVA, which is BINA, the ability to overcome a reality of extension”. The “lies of hierarchy” and the resulting “domination, control” represent a “reality of extension”—an outward manifestation of the uncorrected “will to receive for oneself” on a collective scale. Repenting from these lies is, therefore, a collective Teshuvah, a return to the true nature of Malchut as a receptive vessel for divine light, rather than a self-serving, dominating force. This implies that the “waking of the sleepers” is a profound process of collective spiritual introspection and a conscious turning away from distorted power structures, guided by the profound wisdom of the Zohar. The “darkness of separation from delight” can be understood as the shame of this collective misstep, and Teshuvah is the path to overcoming it and restoring true delight.  

VI. Conclusion: Reclaiming Delight and Divine Kingship

The Zohar provides a profound, multi-layered interpretation of Israel’s pivotal request for a human king in 1 Samuel 8. It illuminates that the desire for a king “like all the nations” was not merely a political decision but a profound spiritual turning point—a rejection of Divine Kingship, driven by a misdirected “will to receive for oneself” and a preference for external, material solutions over internal, spiritual elevation. This collective choice initiated a “disconnection from Light,” manifesting as “darkness, chaos, and destruction” in the world, and fostering the very “hierarchy, domination, control, structural violence and oppression” that is observed. The Zohar reveals that true kingship, as embodied by the Sefira of Malchut, is fundamentally about channeling Divine Light and serving as a receptive conduit for G-d’s will, rather than exercising autocratic power.

Samuel’s prophetic warnings were not simply political predictions but profound spiritual insights into the consequences of choosing separation from the Divine source of true authority. The historical record of Israelite monarchs, marked by disobedience, idolatry, and division , largely validated these warnings, demonstrating the inherent dangers of human rule when disconnected from its divine purpose. The path to “removing the darkness of separation from delight” lies in a conscious and collective Tikkun—a profound reformation of consciousness. This involves re-establishing the sacred bond between Malchut (our physical reality and systems of governance) and Yesod (the divine foundation and covenant) , actively accepting the “yoke of the kingdom of heaven” as a path to spiritual elevation , and cultivating “reason in the place of authority” by seeking internal divine guidance over external human control.  

The Zohar, as a foundational work of Kabbalah, provides not only profound wisdom but also practical tools for this integration, guiding humanity to reclaim its intended role as active partners with the Creator in the ongoing process of creation and correction. By deeply understanding the spiritual roots of societal dysfunction—the uncorrected “will to receive” and the proliferation of Klipot—individuals and communities can actively work towards transforming these negative forces. This transformation necessitates a shift from seeking external power and control to cultivating internal spiritual sovereignty and channeling divine light. The ultimate goal, as illuminated by the Zohar, is to transcend the “nightmare” of external control and oppression, moving towards a state of collective spiritual alignment where true divine kingship is reflected through righteous human conduct, just societal structures, and a world built on unity, love, and an unwavering connection to the Infinite Light. This is the path to reclaiming the inherent delight of creation, fulfilling the divine purpose, and truly “waking the sleepers” to their spiritual potential.  

The Zohar’s overarching purpose of Tikkun extends beyond individual spiritual correction to encompass the entire reality, including societal structures. If the historical choice for a human king introduced a fundamental spiritual distortion into the collective (as the root of “hierarchy, domination, control”), then the Zohar provides the blueprint for correcting these distortions on a societal level. By understanding the true nature of Malchut as a receptive vessel for divine light and by transforming the “will to receive for oneself” into a “will to receive in order to bestow,” individuals can collectively work towards establishing systems that reflect divine principles rather than ego-driven power. This transforms the user’s query from a lament about current problems into a call to action for collective spiritual repair, using the Zohar’s wisdom as a guiding framework.  

Furthermore, the historical pattern of “cyclical waxing and waning of Torah knowledge” and “rejuvenations” throughout Jewish history, with Samuel himself being a key figure in such a revival , implies that the “darkness of separation” and the emergence of oppressive structures are part of a recurring pattern. However, so is the potential for Tikkun and spiritual renewal. The Zohar’s emergence and widespread study can be seen as one such “rejuvenation” in response to periods of spiritual decline. This provides a broader historical and cosmological context for the concerns, suggesting that while the “nightmare” of oppressive hierarchies may recur, there is an inherent “fail-safe built into Jewish existence” —the promise of divine light and the tools (like the Zohar) to access it. This offers a profound sense of hope and a framework for understanding that the current challenges are part of a larger, ongoing spiritual process, where human agency in choosing Tikkun and aligning with divine will is paramount.