Chapter 3

To grasp the profound concept of divine sovereignty, we need to explore the two levels of G-d's will, referred to as "Anah Amelech" (I am your King). The first level represents G-d's revealed will to rule, which exists within the Infinite Light before the Tzimtzum—a state where the concept of kingship is lofty and unimplemented. This level of will can only relate to a reality that emerges after the Tzimtzum, where physical beings can perceive and accept divine rulership. The second level of "Anah Amelech" is G-d's concealed will, which remains hidden within His essence and is not yet expressed. Understanding these distinctions provides deep insights into how divine sovereignty is manifest and understood within the created world.

דהנה ידוע" דכללות בחי' מלכות דא"ס הוא 

As it is known, generally Malchus D’Ein Sof is

בחי' הרצון דאנא אמלוך

G-d’s will called Anah amelech  [I G-d am your king]

. ויש בזה ב' מדריגות,

And there’s two levels to Anah amelech

 הא', כמו שבא בבחי' רצון גלוי,

This first level is G-ds expressed will to sovereign 

 (The analogy to this in a physical phenomenon will be explain later)

, והוא ג"כ בבחי' אוא"ס שלפני הצמצום"

This Revealed will is also included in Or Ein Sof, how it exist before the Tzimtzum

, שלמעלה מעלה עדיין מלהיות מלך על עם

However, this will has not yet been implemented, and it is above the king to rule over a nation 

The Rebbe Rashab will explain why is G-ds Revealed will much loftier than a (potential state of) a king ruling over a nation

 שזה שייך לאחר הצמצום דוקא,

That is because ruling only exists after the Tzimtzum when only physical separate beings exist. 

However G-ds expressed will to sovereign is before the Tzimtzum which is before physical beings are created 

 כי ענין המלוכה, הגם שהוא בבחי' רוממות והתנשאות

Since ruling [which is specifically after the Tzimtzum] , is how a king is exalted and condescended to other beings.

 מ"מ, צ"ל איזה ערך ושייכות אל העולמות

Nonetheless, even if the ruler is exalted and condescended, at the same must have a certain closeness to the world(s) 

 שיהי' שייך ההתנשאות עליהם,

In order for the king can have a connection to rule over them 

 וכמו במלוכה למטה, צ"ל שיהי' להמלך שייכות אל העם

Likewise in this world a physical king, the king must have a connection tord the civilians and understanding their physical needs

 שיהי' בערך שיתנשא עליהם, וגם שיוכלו העם לקבל כו'

Therefore, the king must be affiliated with the civilians in order to rule, and the civilians must also have the power to withhold his rulings.

However, if a king is absent-minded and unaffiliated with the civilians, how can he rule over them if he does not know what they need or want? An absent-minded king would be unable to make informed decisions about the best course of action for his kingdom. As a result, an absent-minded and unaffiliated king would be unlikely to be a successful ruler.

 וזה שייך למטה במדריגות שלאחר הצמצום,

Therefore, ruling only exist on levels below the Tzimtzum 

The Rebbe Rashab will explain why ruling only exits after the Tzimtzum 

 דהאור שאחר הצמצום יש לו ערך ושייכות אל העולמות,

The reason why ruling exists after the Tzimtzum is because only the light after the Tzimtzum G-d’s ultimate light associated with the lower worlds

 ושייך בזה ההתנשאות על העולמות

And, only after the Tzimtzum there exists condescend ruling 

, וגם העולמות יכולים לקבל את האור כו'.

Furthermore, only after the Tzimtzum when G-ds ultimate light is constructed, only then can the world's retain G-ds light

 אבל בהאוא"ס שלפני הצמצום,

However, with regard to Or Ein Sof after the Tzimtzum 

 אינו שייך ההתנשאות על העולמות, 

Ruling does not exist 

והעולמות אינם יכולים לקבל את האור הזה כמו שהוא כו'.

Since the worlds cannot retain and receive this unfiltered light itself 

 אלא שבאוא"ס גופא הוא בבחי' רצון גלוי למלוכה,

Additionally, in Or Ein Sof itself has a revealed will to rule over the worlds

Since Or Ein Sof is unlimited and true unlimited has limited within itself therefore the limited part of Or Ein Sof was able to have a connection to the lower worlds to rule. However if Or Ein Sof was limited G-d forbid then the lower limited world cannot exist 

 והיינו שבעצמותו גופא הוא בחי' אור שיש לו שייכות אל העולמות כו'.

Which means in Or Ein Sof itself exits everything which includes a light which is associated and limited for the worlds 

Until now is the first level if Anah Ameleach how G-ds will is expressed through Tzimtzum 

 והב', בחי' הרצון הזה כמו שהוא בהעלם בעצמותו, 

The second level of Anah Ameleach is a will how it is concealed within himself 

An example to this will be illustrated later

ולא בא בבחי' רצון גלוי עדיין כו

However this will is not expressed yet.

Summary 

To understand the concept of G-d's sovereignty, we must examine two levels of His will, known as "Anah Amelech." The first level is G-d's revealed will to rule, which is still included in the Infinite Light before the Tzimtzum and has not yet been implemented as kingship over a nation. This expressed will is much loftier and only relates to a post-Tzimtzum reality, where physical beings exist and can comprehend G-d's exalted rulership. The second level is G-d's will as it is concealed within Himself, not yet expressed or implemented. This distinction highlights the profound nature of divine sovereignty and its manifestation in the world.