We must now understand the specifics of the ten Sefirot of Malchut of Atzilut.

That is, the aspect of the simple pleasure and desire that comes to be revealed in the light of this quality, is the aspect of the Keter that is within it in general, as discussed previously.

Afterwards, the light of the pleasure and desire that transcends the intellect and reasoning, becomes constricted in the aspects of the Chochmah and Binah for this desire. This is the aspect of Chochmah of the quality of Malchut, which is called Chochmah Tata'a-The Lower Chochmah (The Wisdom of Solomon).

This is the Chochmah at the end, that is rooted in the Chochmah at the beginning,¹ that is, the wisdom for this desire in the quality of Malchut is drawn from the aspect of HaShem’s-יהו"ה essential Chochmah.

footnotes: ¹ Zohar I 26b; Also see Maamarei Admor HaEmtzaee, Vayikra Vol. 2 pg. 495 and on; Kuntreisim p. 212; Torat Chayim, VaYeishev 201c.

This is the meaning of the statement that,² “*Bereishit-*בראשית is also an utterance [of creation],” that is, it is the aspect of Chochmah of the speech of the ten utterances of Elohi”m-אלהי״ם, as known. This is called the aspect of the brains [or intellect] of the Nukvah-female of Zeir Anpin, as known.

footnotes: ² Talmud Bavli, Rosh HaShanah 32a

Afterwards, the aspect of the emotions of ChaGa”T and NeHi”Y of Malchut are drawn forth, like the verse,³ “A King establishes [the land] with justice etc.”

footnotes: ³ Proverbs 29:4

(This is like what our sages stated,⁴ “There are twelve hours in the day; three hours He sits and is occupied in the study of Torah” in the aspect of the intellect of the emotions, “three hours He sits and judges” according to the intellect, and “three hours He sits and sustains” in the aspect of NeHi”Y etc., as explained elsewhere at length.)

footnotes: ⁴ Talmud Bavli, Avoda Zara 3b; Also see Imrei Binah, Shaar HaKriyat Shma 67b.

This is the meaning of the verse,⁵ “You have actualized (Asita) all of them with wisdom (Chochmah),” for it includes all the utterances of the other specific qualities in the word of the King etc., like the Yerushalmi translation [on the word] *Bereishit-*בראשית meaning “With wisdom-*B'Chuchmeta-*בחכמתא,” as known.⁶

footnotes: ⁵ Psalms 104:24 ⁶ Targum Yerushalmi to Genesis 1:1

And “He renews the act of creation every day” according to the intellect in the emotions of Malchut of Atzilut that descend into Briyah, Yetzirah and Asiyah each day in various novel ways as Malchut receives from NeHi”Y of Zeir Anpin etc.

This is because every day new intellect is drawn forth from Abba and Imma of Atzilut to Zeir Anpin and Nukvah, to the point that at every hour and moment there is a renewal of the light and influence from its first source, which is the simple pleasure and desire in Malchut of the Unlimited One (Ein Sof), HaShem-יהו״ה, blessed is He, as it states, “Your Kingship [is the Kingship of all worlds] etc.,” as known.

Now at times, the aspect of the ten Sefirot of Malchut are in an aspect of immaturity (Katnut) and at times they are in an aspect of maturity (Gadlut).

This is similar to what was explained previously about the ten Sefirot of Zeir Anpin; that they have mature and immature intellect [depending on how they receive from] the emotions of Abba and Imma etc., even [including] the ultimate immaturity in the external vessels of NeHi”Y etc.

Likewise in the aspect of the revelation of Malchut, as it is built into an independent stature, at times there is an aspect of mature intellect in the emotions from the aspect of Chochmah and Binah of Malchut. This is like when the intellect spreads forth abundantly in the emotions that are revealed in speech.

At other times, however, it radiates in an aspect of immaturity, so much so, that sometimes the emotions of Malchut are in a state of complete immaturity.

(This is as stated in Zohar about the verse,⁷ 191a; Maamarei Admor HaEmtzaee, Shmot Vol. 2, p. 447. “I am black etc.” that she made herself small and became like a point etc., which refers to the point under Yesod, as it states, “And she fell before his feet” as discussed previously.)

footnotes: ⁷ Song of Songs 1:5; Zohar Balak

(This is also like the difference between the days of the week and Shabbat, for Shabbat receives from the aspect of ChaGa”T of Zeir Anpin, as in,⁸, Shabbat evening prayers “The right, the left, and the bride in between them etc.” At times [influence] is received in an aspect of face to face (Panim B'Panim), such as on Yom Kippur, when Malchut ascends to the inner aspect of Atik Yomin etc.⁹ Vol. 3, p. 1,105)

footnotes: ⁸ Piyut Azamer Bishvachin ⁹ See Maamarei Admor HaEmtzaee, Dvarim

Now, the aspect of the vessels of the ten Sefirot of Malchut of Atzilut is the aspect of the letters of speech of the ten utterances [of creation] and there are three levels in this, just as we described previously about thought.

That is, thought of speech is the aspect of the vessel for the ChaBa”D of Nukvah, and speech of speech is the aspect of the vessel of the breath of speech [that conveys] the emotions of speech, and action of speech is the aspect of the vessel of NeHi”Y of Malchut, until the aspect of Malchut of Malchut of Atzilut that penetrates the screen etc.

The explanation of the matter is as known, that thought of speech can be compared to the thought that becomes garbed within speech, when a person speaks about something, that it is certain that in every particular word, there is vested the particular thought of that speech.

For the manner of the combinations of the letters of speech are patterned exactly according to the pattern of the combinations of thought.

(This is as discussed previously, that the heels of Leah enter into the head of Rachel; that the aspect of thought of speech is made from the aspect of speech of thought and included in this is also the thought of how to speak, both generally and specifically etc.)

For example, within the utterance, “Let there be light-Yehiy Ohr-יהי אור,” is vested the thought of this utterance.

It too is called a, “closed saying” (Maamar Satoom), because all that comes into [actual] revelation is only the speech of, “Let there be light-Yehiy Ohr-יהי אור.”

This thought is the aspect of the vessel for the ChaBa”D of this utterance “Let there be light-Yehiy Ohr-יהי אור” which is the aspect of Chessed of Malchut etc., for the first thousand (of the six thousand) years¹⁰ (as will be explained).

footnotes: ¹⁰ This will be discussed in the next chapter.

And the thought of the second utterance of “Let there be a firmament-Yehiy Rakia-יהי רקיע” is in the quality of judgment (Gevurah) of Malchut, and is the aspect of the vessel for the intellect of this quality etc.

The same applies to all the six emotive qualities of Malchut; that their aspect of thought is the vessel for the intellect that they contain.

And the aspect of the vessels for ChaGa”T and NeHi”Y etc. which is the aspect of speech of speech, can be compared to the letters of the kindness or judgment of the speech itself.

This is because the word and decree of the King contains these three qualities; kindness, judgment and mercy, that is, the aspect of ChaGa”T, and this comes into the word of the King in actual speech and letters.

Now, the wisdom and emotions that become revealed in it, are the aspect of the form (Tzurah) of speech, which is called the Speaking Spirit (Ruach Memalela) or the Speaking Soul (Nefesh HaMedaberet) etc.,¹¹ as known.

footnotes: ¹¹ See Chapter 38

The aspect of action of speech, which is the vessel for NeHi”Y etc., is when the speech comes to give a command for actualization in actuality, such as “and God said, and it was so” in actuality.

For example, when a king commands for something to actually be done, it first begins with a decree in the words of his judgment, that are called the word and decree of the king, that include [the qualities of] ChaGa”T. Afterwards the final ruling comes to a command to be actualized, which is called the aspect of NeHi”Y, and the aspect of the vessel for this NeHi”Y is the letters of speech [themselves], wherein he simply commands it to be done.

(Similarly, the movement of the lips¹² is also [considered to be] an action and is called action of speech as well, for the essence of the matter is that the mouth cuts the words of speech to come forth in actuality and completion, as there is also speech which is not yet for action etc.)

footnotes: ¹² Talmud Bavli 90b; Maamarei Admor HaEmtzaee, Devarim Vol. 3, p. 910.

It is in this regard that it states, “And God said, ‘Let there be light’” and “[let there be] a firmament,” specifically in action.

Now the aspect of the action that resulted from this speech, is as written, “And there was light-Vayehiy Ohr-ויהי אור” and the like, is like when the word of the king is really actualized, and this is the aspect of Malchut of Malchut of Atzilut.

This only occurs when the influence and light, comes forth to be an aspect of a source for the actual creation of something from nothing etc. This is the aspect of Malchut of Malchut of Atzilut, which penetrates the screen to become a source for Briyah-creation, as will be explained. This will suffice for the understanding.

(However, this too is still in the aspect of Atzilut and is called the aspect of *Asiyah-*action of Malchut of Atzilut.

For example, this is like the power in the action that is separate from the power of the one who acts, for although the power of the one who acts is an aspect of the power of actualization, nevertheless, the power that comes out from his power into the acted upon, is the aspect of Malchut of Malchut, as explained elsewhere.)