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PART ONE:
Contents
Section One
Section Two
Section Three
Section Four
Section Five
Section Six
Section Seven
Section Eight
Section Nine
Section Ten

PART TWO:
Contents
Section One

PART THREE:
Contents
Section One
Section Two

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THE KNOWLEDGE OF G-D
PART NINE

Malchut of Atzilut

 

We will now explain the aspect of Malchut of Atzilut, which is called “The world of Speech” or the “revealed world”, as mentioned before.   As explained above, speech is the aspect of Rachel, and is represented by the last letter Heh (ה) of the four letter name of G-d (The Tetragramaton).  This is because Binah represents the first Heh of the name of G-d and as stated in Ezekiel 16:44, “Like mother (Binah) like daughter (Malchut)” and “The mother (Binah) lends her clothing (the five gevurot) to the daughter (Malchut)”.  This is to say that the divisions of the letters of speech follow exactly according to the divisions which took place in thought. 

Before we explain how the sefirah of Malchut is built into a separate stature in and of itself, which is called “Nukvah(The Female), one more thing needs to be explained.  As previously mentioned, Adam represents Zeir Anpin while Chava represents Nukvah (Malchut).  In the Torah, before Adam’s wife Chava, was created, the Torah tells us that G-d put Adam to sleep. This teaches us that the “Sleep of Zeir Anpin” is a necessary prerequisite to his wife being separated from him.  Before the separation, the female (Nukvah) was included in Zeir Anpin, just as Chava was included in Adam. Only after the separation of Adam’s “rib” was Chava built into a separate human being in and of herself, with a separate life force and body.

(One cannot do analytical thought and speak at the same time, he must first think and then he can speak.  Therefore, in order for Malchut (Speech), to come into being as an existence of its own, the thought needs to recede and then immediately the speech may begin.  Therefore, it is necessary for there to be a dormita d’Z”A (The sleep of Zeir Anpin) before the “building up” of Malchut can take place.)

 

The Tenth

 

With the above introduction, we will now explain the creation and “building up” of the sefirah of Malchut (Action of Speech). Malchut is called “the Tenth”. This is because it is made up of the tenth sefirah of each of the other sefirot of Zeir Anpin. As mentioned above, each of the sefirot includes ten sefirot within it. This being the case, each sefirah contributes from its Malchut to make and “build up” the sefirot of Malchut.  For example, Malchut of Chochmah contributes to make up Chochmah of Malchut, Malchut of Binah contributes to make up Binah of Malchut, Malchut of Chesed contributes to make up Chesed of Malchut etc.  This is explained as follows.

As explained above, the aspect of the Malchut of each sefirah represents the letters of that sefirah which give it its description, existence and revelation. For example, Malchut of Chesed is the letters of the kindness, which give it its defined existence, as a kindness.  However, Malchut of Chesed still exists completely within the self. It is a definable feeling, but it hasn’t yet been expressed at all, not in speech or in action.  As explained before, this is the matter of, “He and his organs are one”. 

Now, from Malchut of Chesed comes Chesed of Malchut.  In other words, from the letters of the emotion of kindness, comes the kindness of the letters of speech. This may be understood from the letters of a signet.  As explained before, the letters as they exist in Zeir Anpin are like the letters that protrude from a stamp or signet. This means that they are still totally part and parcel of the signet. The signet is then stamped into wax.  The revelation and description of the letters of the signet, brings about a revelation and description of letters in the wax.  This is to say that the revelation and description in the letters of speech, is a revelation of a revelation. The difference between the revelation and the revelation of the revelation is that before it comes into speech, it is still totally within him, and is still part and parcel of himself.  Furthermore, although any description is a limitation, nonetheless the letters as they exist in Zeir Anpin are still only according to how he desires to limit himself within himself, and have not yet come out into the actual limitation of action. However, when the description becomes revealed in speech, it now becomes a revelation of a revelation, a “Something of a something”, which now is a separate entity unto itself. It becomes Chesed of Malchut which comes about from Malchut of Chesed etc.

In the same way, all the other sefirot of Malchut are brought about from the sefirot of Zeir Anpin.  From the tenth sefirah of each sefirah (The Malchut of that sefirah) each corresponding sefirah of Malchut comes about. From Malchut of Chochmah of Zeir Anpin, comes Chochmah of Malchut, from Malchut of Binah of Zeir Anpin, comes Binah of Malchut etc.

 

Achor B’Achor - Back to Back

 

There are several stages in the “building up” of the female stature (Nukvah or Malchut).  The first stage is called Achor B’Achor (Back to Back).  During this stage, Adam & Chava (Zeir Anpin & Nukvah) were literally one. Nonetheless, they were back to back and were therefore unaware of each other and could not relate to each other.

When two people are back to back, they could, literally, be standing an inch away from each other, and nonetheless be completely unaware of each other. This is so, even if they are literally one being, but back to back. Likewise, before the separation of Malchut into a full stature, Zeir Anpin (The Giver) who is also called Kudsha Brich Hoo (The Holy One, Blessed Be He), was “unaware” (so to speak) of the Jewish People, who represent Malchut (the recipient). In this state, the Jewish people too, were unaware of “The Giver of all things”, Kudsha Brich Hoo (The Holy One, Blessed Be He), and there was no relationship between them.

 

Achor B’Panim – Back to Face & Panim B’AchorFace to Back

 

There also is a stage called Panim B’Achor (Face to Back).  In this stage, Zeir AnpinKudsha Brich Hoois aware of the Jewish People, but they are unaware of Him.  This is similar to the time beginning with the exodus from Egypt until the destruction of the first Temple. During this period, there was great influence from above to below, from G-d to the Jewish people, but little reciprocation from below to above. Because of this, immediately after receiving the Torah directly from G-d and hearing Him speak at Mt. Sinai, the Jewish people were capable of making the golden calf.  Likewise, during the time of the first Temple, though there were many prophets of G-d and many open miracles which occurred on a regular basis, the Jewish People, nevertheless, were drawn to idolatry, etc.

Another possibility is the reverse of this stage. This is the stage of Achor B’Panim (Back to Face).  In this case, there is influence from below to above but no reciprocation from above to below.  This is similar to the period of the second Temple, in which the Jewish people repented, but nonetheless, the miracles which had taken place during the time of the first Temple did not occur. This is the meaning of the verse, “They will call Me, but I will not hear them.”

 

Panim B’Panim – Face to Face

 

The final stage is called Panim B’Panim (Face to Face).  This is when both Zeir Anpin and Malchut have a full awareness and knowledge of each other.  In other words, Kudsha Brich Hoo (The Holy One, Blessed Be He) and the Jewish People are completely aware of and “know” each other intimately. Furthermore, the relationship is reciprocal from both sides.  This will occur in the time of the final redemption, may it happen speedily, in our days. Amen

We now may continue to explain the process of the “building up” of Nukvah (The Female).

 

A Point under Yesod

           

At first, the stature of Malchut is like a point under Yesod.  Afterwards it is “built up” into a Heh (the final Heh of G-ds four letter name) as before (as the Heh of Binah).  The explanation is as follows:

 

1)  From the angle of the giver, before a person can speak, he must first focus on the point he wants to convey through his speaking.  Only after this can the point expand into a “Heh”.  This means that only once there is a point which he wants to give over, can he speak.  This is similar to the relationship between Chochmah and Binah as explained before.

 

2)  From the aspect of the recipient, when for example, one is receiving a teaching, he cannot lengthen or broaden the concept in his mind as long as he is still receiving. The student should not contemplate and analyze what the teacher is saying while he is still involved in receiving the knowledge etc. Rather, he must focus his mind completely on the teacher and the subject he is teaching, making himself into a “point”, so to speak, so that he may fully absorb the knowledge being transmitted to him.  Only afterwards, when he reviews the subject in his mind, can he analyze and contemplate what he has learned and “expand” on it in his mind by contemplating all its ramifications and applications.

 

Another way to understand how Malchut begins as a “point under Yesod” is as follows:  Following the above explanation, we understand this “point” as being the aspect of sublimation to that which is above it.  This applies to action as well as speech.  From this we understand that the beginning of action (Malchut) is its sublimation to the desire, intellect and emotions etc. Likewise, this applies to the relationship between the giver and the recipient.  Before a recipient or servant, can fulfill the will of his master, before he can even hear what the master wants of him, there must be a sublimation of himself to the master. Only after this sublimation can the “full stature” of action or speech begin to operate etc. This explains how Malchut begins as a “point under Yesod”.

 

Malchut

 

As mentioned before, Malchut is called “Dal” which means “poor”.  This is because “Malchut has nothing of her own” (Malchut, Leit la m’garma kloom). She only has what she receives from above.  This is why Malchut is compared to the moon which receives all its light from the sun.

As with all the other sefirot, the first sefirah of Malchut is its Keter.  This is the desire and power to speak.  The desire and power to speak is rooted in Zeir Anpin, as understood from the verse, “Forever HaShem your word stands in the heavens.” Another name for Zeir Anpin is Shamayim, which means “The heavens”. The word Shamayim is a composite of two words, “Aish” and “MaYim” (Fire and Water).  These represent the primary emotive qualities, Chesed and Gevurah of Zeir Anpin, as mentioned before. The power of speech is controlled by these two qualities. For example, when a person feels happy, he has a great desire to speak and share his thoughts and feelings with others, and to actively do things etc. In contrast, when he feels sad, he becomes introverted, uninterested in speaking and sharing his thoughts and feelings with others, and does not feel like doing anything. It is therefore stated that the source of the “building up” of Malchut (Speech or Action), is from the Chassadim (The Kindnesses).

We will now explain the aspect of the intellect of Malchut.  As mentioned earlier, the “Thought of speech” comes from the “Speech of thought”. As explained before, “Speech of thought” is when he is thinking exactly what he wants to say, immediately before he says it.  The divisions and combinations in his actual speech will be exactly according to how he thought to speak.  This is the intellect of speech.

The “Emotions of speech”, is the emotion which is heard in the voice, as explained above in regard to the “Voice of Yaakov”. These are the various combinations of water, fire and vapor (Chesed, Gevurah and Tiferet), which give emotion to the speech, as explained above.

All of the levels above Malchut become revealed in Malchut of Atzilut, which is likened to the speech of the King. It is for this reason that Malchut (Speech) is termed “Alma D’Itgalia (The realm of revelation), because all the upper levels become revealed in Malchut of Atzilut, from the first essential heyulie desire for kindness in the essential Self, through the entire chaining down (Seder Hishtalshelut), from the circles of desire (Sefirot D’Igullim), until the intellect and emotions of Adam Kadmon, to Arich Anpin, and to the intellect and external emotions of Zeir Anpin, all the way to the external vessels and compositions of fire, water and vapor of the external “breath of the heart” of Zeir Anpin.  This is the meaning of the verse, “I am first and I am last.”  “I am first” refers to the essence of the Infinite Light before the Tzimtzum, and “I am last” refers to Malchut of Atzilut, which the Zohar calls, “The end of all levels” (Sof Kol Dargin).

As previously stated, Yesod is the “Giver” or “Influencer” and is called “Kol(Everything), as in the verse “Ki Kol BaShamayim U’BaAretz”, which means “Everything in the heavens and the earth” and which translates into Aramaic as, “He unites the heavens and the earth”. The reason Yesod is called “Kol (Everything) is because all the influence gathers there before it comes out into revelation.  The Zohar calls this, “Knishu D’Kol Nehorin (The gathering place of all the lights before they come out into revelation).  In contrast, Malchut, the recipient, is called “Kalah(Bride). However, the word Kalah also is the feminine form of the word Kol and likewise means “Everything”. This is because since she “has nothing of her own”, Malchut is the receptacle for everything above her. The Sefirah of Malchut will now be discussed in greater detail.

 

Keter Malchut – The Desire for Kingship

 

The sefirah of Malchut is unique and different than all the other sefirot in that it requires an “other”.  All the other qualities may exist without the existence of an “other”. A person may have desire and intellect without necessitating the existence of an “other”. Even the heartfelt feelings, such as the feelings of kindness or sternness may exist without there being an “other”.  This is so, even though the revelation of kindness entails the act of doing kindness to another. Still and all, the originating source of the kindness comes from within the person himself. Even though there may be no one to benefit from his kindness, nonetheless, he himself is a kind person in the very essence of his being. The recipient of the kindness is not the source of his desire to do kindness.

In contrast, by its very essence, the quality of Malchut (Kingship), which is the desire to rule over others, requires the existence of another to rule over. Although in the essence of the soul, there is pleasure in it, nonetheless, the desire for this quality is aroused specifically by “others” outside of himself. This is the meaning of the statement, “There is no king without a nation”, because at its essential core the quality of kingship depends on the sublimation of a People to their king.

This is especially evident by the fact that what causes the quality of Malchut to be aroused and spread forth is the sublimation of the subjects to the king, that they uplift him and accept him as their king. Conversely, if their sublimation to him diminishes, so too does the quality of his kingship. For example, one’s desire to speak is aroused only when there are those who desire to listen to him.  If there is no one listening and he feels he is talking to himself, his desire to speak dissipates. Likewise, in regard to kingship, it is specifically the desire of the people to sublimate themselves to him that arouses his desire to be their king.

In contrast, the quality of kindness is not dependent on the recipient of that kindness.  This is so, even though there are differences in how the kindness will come out, which are responsive to the recipient. For instance, if the recipient makes his request with a pleading tone of voice he will tend to elicit greater mercies than if he makes his request in a demanding tone of voice etc. Nonetheless, the fundamental desire to do kindness is not at all dependant on the recipient. The giver is kind because he is kind, unrelated to whether or not there is a recipient or how worthy or unworthy he may be. In contrast, a person is not a king because he is a king. What makes him a king is the sublimation of the People to him, as stated above.

However, since in the world there always is an “other”, this concept is not readily observable. In addition it is evident that even a child possesses an essential desire to rule over others. A child, by nature, desires to dominate over all things, even animals. (This desire to rule is unique to Mankind, as opposed to other qualities such as kindness, which may be found in animals as well.) Even so, unlike the other qualities, it is clear that the pleasure and desire to rule specifically relates to something or someone outside of the self.  A person may be kind to himself or strict with himself, but he cannot be king over himself, and although he may exercise “control” over himself, this self-control is a function of the quality of Gevurah rather than Malchut.

Now, when it comes to G-d, there is no “other”, as stated, “There is nothing else besides Him”.  If so, how can this principle be applied to G-d? There is no “other” over which to rule!

However, it is specifically because of this, that the “building up” of Malchut into a complete stature, which possesses pleasure, desire, intellect and emotions, etc., is only possible if G-d desires that there be something outside of Himself, over which to rule. This was the reason for the first Tzimtzum, which brought about an “Empty place” (Makom Panooy). Its purpose was to bring about something outside of His essence into existence, thus making it possible for Malchut of Ein Sof to rule over it. Furthermore, it is for this purpose that He created the matter of free choice, to make it possible for us to choose to sublimate ourselves to Him, thus arousing His desire for the existence of the world. This is the meaning of the verse, “Your kingdom is the kingdom of all worlds”.  G-d’s desire to be king is the source of all worlds, and our desire to sublimate ourselves to His Kingship, is what arouses His desire to be king. Therefore, even before the first Tzimtzum, the motivating factor for the Creation was the possibility of our freely choosing G-d as our king. If we choose G-d, the world has purpose. However, if we, G-d forbid, choose otherwise, the world looses its purpose and G-d no longer desires to create it.

From above we see that Malchut, similar to the other qualities, has an essential existence even before the existence of an “other” but that it is specifically the “other” which enlivens and awakens it.   This is why we recite the ten verses of G-d’s Kingship on Rosh HaShana (Jewish New Year). By doing so, we accept the Yoke of G-d’s Kingship upon ourselves anew.  This reacceptance and renewed sublimation to G-d on our part, awakens the essential desire for kingship in the essence of Ohr Ein Sof before Tzimtzum, and thereby gives continued existence to the world. This is the awakening of Keter of Malchut of Ohr Ein Sof (The Pleasure and Desire for Kingship in the Infinite Light) and is called “Ana Emloch (I shall be Rule) as explained before.

This pleasure and desire for kingship is the first of the ten sefirot of Malchut.  It, therefore, is called Keter Malchut (The Crown of Kingship).  As mentioned previously, Malchut corresponds to the faculty of speech and action, because the speech of a king is tantamount to an action. If a king commands something with his mouth, it happens, as stated, “Dvar Melech Shilton (The word of the king rules).

 

The Sefirot of Malchut

 

From the above, we may now understand how Malchut of Atzilut which is “The end of all levels” (Sof Kol Dargin) is G-d’s desire and pleasure to be king over the created worlds of Briyah, Yetzirah and Asiyah (Creation, Formation and Action).  Now, in order for this kingship to be realized, there must be a Tzimtzum and a separation between Atzilut and the created worlds. This is called a Masach (Screen), and will be discussed later. 

From the above, we may also gain insight into the statement in Sefer Yetzirah that, “The beginning is bound up with the end, and the end is bound up with the beginning”.  In other words, the “end”, in which G-d actually rules over the world, is dependant on the essential desire to rule, which is in the “beginning”. However, the “beginning” must also be bound up with the “end”. This is to say that the essential desire to rule must be awakened by the “end”, i.e. by the recipients.

Now, before we begin to explain the created worlds, let us understand the specific details of Malchut of Atzilut.  As explained previously, the simple essential pleasure and desire which comes to enliven a quality, is its Keter.

Following the Keter of each sefirah are the intellectual sefirot of each sefirah, as explained before.  Likewise, in the sefirah of Malchut, there is a lessening from the Keter of Malchut, which is the pleasure and desire to rule and is above intellect and reasoning, to the intellect of Malchut.  This is the aspect of the Chochmah and Binah of Malchut. Chochmah of Malchut is called “The Lower Chochmah” (Chochmah Tata’a) and its original source is in “The Upper Chochmah (Chochmah Ila’a). This is to say that the original source of the Chochmah of Malchut is Malchut of Chochmah, which is called “The Upper Chochmah”. Binah of Malchut is called “The Lower Mother” (Imma Tata’a) and its original source is in “The Upper Mother” (Imma Ila’a). This is to say that the original source of Binah of Malchut is Malchut of Binah which is called “The Upper Mother”. As explained before, the sefirot of Malchut are derived from the Malchut of each of the sefirot of Zeir Anpin. Likewise, the Chochmah and Binah of Zeir Anpin are derived from the general sefirot of Chochmah and Binah of Atzilut. Therefore, the Chochmah of Malchut originates from Malchut of Chochmah as it comes down through Malchut of Chochmah of Zeir Anpin, etc.

 

(This explains the statement that the word “Bereshit(In the beginning), which is the first word of the Torah, is also one of the ten utterances of creation (“Bereshit Nami Ma’amar Hoo”).  Targum Yonatan translates “Bereshit” into Aramaic as “B’Chochmetah (With wisdom). This means that “Bereshit” refers to G-d’s “Intellect of Speech” (Chochmah of Malchut).

The emotional sefirot of Malchut are drawn after the intellect of Malchut, as explained above, that from the Malchut of each emotional sefirah of Zeir Anpin, a corresponding sefirah of Malchut is drawn (As explained before about the voice of Yaakov).

We may now understand the verse, “You have made them all with wisdom”. This means that from the emotional sefirot of Malchut until the final action of Malchut of Malchut, all are included in Chochmah of Malchut. In other words, the intellect of the speech or action will determine what the action will be and how it will come out.  Furthermore, it is stated, “He renews every day the act of creation (Ma’aseh Bereshit).  As explained above, the word Bereshit translates as, “Chochmetah” (Wisdom). This means that the intellect of Malchut, which determines the final outcome, is dependant on the influence it receives from the general intellectual sefirot of Atzilut, which are called Abba and Imma (Chochmah and Binah of Atzilut), as explained earlier. Now, the intellectual sefirot of Atzilut (Abba and Imma), are themselves influenced by the desire (Keter), which reaches up to the essential desire in the very essence of the Infinite Light before the Tzimtzum.

Due to all the above, at times the revelation which comes into Malchut may be great and expansive while at other times it may be the opposite. This is as explained before concerning the maturation of Zeir Anpin.  As explained, the “maturity” of the emotions (Zeir Anpin) all depends on how and what it receives from the intellect.  The same is true of Malchut. For example, depending on the expansiveness of the intellect and emotions, sometimes speech will be expansive, while sometimes it will be the opposite.

 

Thought, Speech and Action of Speech

           

The vessels of the ten sefirot of Malchut are the letters of speech of the ten utterances of creation.  Now, just as we explained before in regard to the letters of thought, that there are three levels of thought; thought of thought, speech of thought and action of thought, so too, in regard to speech, there are three levels. These three levels are thought of speech, speech of speech and action of speech. The explanation of these three levels is as follows:

Thought of speech is like the thought of the person which is enclothed in his speech.  For example, when a person is speaking, certainly in each particular word and letter of his speech there is enclothed the particular thought for this particular speech.  In other words, as explained earlier, the letters of speech will be exactly according to the combinations of the letters of thought. (This was explained earlier in the explanation of how “the feet of Leah enter into the head of Rachel” - that speech of thought becomes thought of speech.)  For example, in the utterance, “Let there be light” is enclothed the thought of this utterance (within which is enclothed the meaning and intent etc. as explained above.).  Relative to actual speech, this thought of speech is called a “closed saying” as opposed to the “open saying” of the actual sounds of the letters “Let there be light” which are heard.  This thought of speech, is the vessel for the “Intellect of speech” (ChaBa”D of Malchut).

Now, the aspect of speech of speech is the vessel for the emotional attributes of speech (ChaGa”T of Malchut).  In other words, in the speech of the king, there are these three qualities, either a speech of kindness, speech of severity, or the intermediary quality of speech of mercy. This refers both to the combination of the letters and words themselves and to the tone of the speech, i.e. the harshness or kindness in the words.

The aspect of action of speech is the vessel for the gut emotions of speech (NeHi”Y of Malchut).  As explained earlier, the aspect of NeHi”Y always denotes the bringing of the influence out, into revelation or action. This, then, refers to the aspect of the actual command of the king, that he commands that something be done and brought out into actuality.  For example, the fact that the utterance, “Let there be light”, is a command and should be fulfilled, is “action of speech”. In other words, action of speech is the actual command for the action of, “Let there be light” or “Let there be a firmament”. (Another aspect of action of speech is the actual movements of the mouth and lips that bring out the particular sounds of speech.  This too is called action of speech, since he is actualizing his desire to speak etc. There are times when speech is not a command and does not pertain to action. In such cases too, action of speech is when the sounds of speech are brought out into actuality, as explained above.) 

Now, the effect which comes about from the speech of “Let there be light”, which is the actualization of “And there was light”, is called Malchut of Malchut of Atzilut.  In other words, this is when the influence of the light of the speech comes out to become the source of existence, in the creation of something out of nothing. This occurs when the aspect of Malchut of Malchut of Atzilut (which is still an emanation which is inseparable from the Emanator) breaks through the “Masach” (Screen) to become the source of the world of Briyah (Creation of something from nothing.), as will soon be explained.

(It too is still considered to be part of the world of Atzilut (Emanation), and is also called by the term, “Action of Malchut of Atzilut”.  The reason for this can be understood from the following allegory.  When one throws a ball, there is the power of movement in the ball which is separated from the power of movement in the hand of the thrower.  The power of the movement of the person would be Malchut of Atzilut, whereas what comes out of this power into the ball is called Malchut of Malchut of Atzilut.  Nonetheless, the power of movement in the ball is exactly according to the energy that was applied to it from the power of movement of the person.)

 

The Divisions and Combinations of the Letters of Speech

 

We explained before, that “The mother (Binah) lends the clothing (the five Gevurot) to the daughter (Malchut). These five Gevurot are called “Menatzepach”, which is an acronym made up of the five letters in the Hebrew alphabet which end words.  These letters are םןץפך and only come at the end of words. Because they are end letters which “stop” and end the words, they are considered to be an aspect of Gevurah (Constriction and limitation).

Likewise, there are five organs in the mouth from which the letters issue.  These are the throat, tongue, palate, lips and teeth. The five organs of speech are also called the five Gevurot because they limit and define the voice into specific letters.  In Hebrew, all the letters of the alphabet are consonants, which stop and give form to the voice. The letters Aleph, Chet, Hei and Ayin are formed by the constriction of the throat. The letters Gimel, Yud, Chaf and Kuf are formed in the palate. The letters Beit, Vav, Mem and Peh are formed by the lips. The letters Dalet, Tet, Lamed, Nun and Tav are formed by the tongue, and the letters Zayin, Samech, Tzadik, Reish and Shin are formed with the teeth. Each organ of speech gives form to its specific letters. It is through the unifications and inclusions of these letters in various combinations that words are formed. All this comes about specifically through the five Gevurot, which separate and divide the voice to create speech.

It is apparent that there are two components to speech.  There is the “simple substance” of speech and there is the “form” of speech.  The “simple substance” is the “breath and voice” of the speech. The “breath and voice”, in and of itself, is simple and has no specific form. This “breath and voice” is made up of a composite of the fire, water and vapor of the breath of the lungs, as explained before.  On the other hand, the “form” of speech is the divisions and combinations of the letters which are formed by the five organs of the mouth from which they issue.

Now, it is the “simple substance”, the voice itself, which binds the combinations of letters together, similar to a cord which is threaded through a pearl necklace.  Just as the thread holds all the pearls together, unifying them into one necklace, so too the voice travels through the divisions of the letters and binds them to form words and sentences. (As mentioned previously, a similar phenomenon takes place during the thought process. The “thread of thought”, which is the point of the general overview, travels through his “line of thinking” and binds everything together into one single “flow of thought”.  If he were to lose the general overview for a moment, he would lose his “train of thought”.  Likewise, in speech, if the “thought of speech”, mentioned above, is lost momenterily, a person will become incapable of continuing to formulate words. This may be observed in people who interrupt their speech and say “uhhh”. They can only continue when they regain their “speech of thought” thereby regaining their “thought of speech”.

 

The Father Founded the Daughter

 

It is stated that, “the father founded the daughter” (Abba Yasad Barta).  As mentioned before, the “Father” (Abba), refers to Chochmah (Insight), whereas the “Daughter” refers to Malchut (Speech).  The explanation of this is, as explained previously, that the power to unify and combine comes from Chochmah.

Nonetheless, we see that the actual combinations of the letters of speech are only according to the divisions of the five Gevurot.  As mentioned above, these divisions come from Binah and are called the “protrusions of the seal”.  This is because they function by limiting the “holistic” thought and leaving “particulars” which stand out. This is also called speech of thought. Of course, this is an act of Tzimtzum and limitation. This means that in order for one to speak coherently, he needs to limit himself and select a specific manner of how he will articulate his thoughts and feelings.  As stated previously, a sign of one who is incapable of doing this is stuttering.  The reason he stutters is because he cannot limit himself to a particular line of speech and words.  Because he cannot limit himself, he cannot come up with specific words in his thought, and subsequently in his speech.  We see from this, and from what was discussed previously, that the combinations of the speech are exactly according to the divisions and combinations in thought.  This is as stated before that “The mother (Binah) lends the clothing (the five Gevurot) to the daughter (Malchut).  (In other words, from the upper mother (Binah), influence is drawn down to the lower mother (Binah of Malchut). As explained before, from “speech of thought” comes “thought of speech”.)

The statement that, “The father (Chochmah) founded the daughter (Malchut) refers specifically to the source of the power to combine. However, it combines according to the thought of Binah, as explained before that the power of Binah is to “take things apart” whereas the power that combines comes from Chochmah automatically.  When one desires to speak, he does not need to analyze how to combine the letters.  Even a child, can articulate his desires without any prior preparation whatsoever.  This is because the power to combine comes automatically from the source of the Chochmah, which is above the comprehension of Binah. (As explained above, this source is called “Koach HaMaskil” “The power of conceptualization) and is Chochmah of Arich Anpin.)  This then explains the statement above that “the father founded the daughter”.  Furthermore, this is the main reason why a human being is called a “speaker - Medaber”.  At first glance, one would think that he should be called a “thinker”.  However, from the above we understand that the source of the power to speak is actually higher than the source of the power to think.  A human being is therefore called a “speaking soul”. (In other words, when the source of the letters, which are literally within the soul itself, are revealed in speech, he is called a speaking soul.)

 

The Combinations of the Six Days of Creation

 

From the above, we may understand why in the account of creation in the Torah, the name Elokim is used, such as “And Elokim said, let there be light”, “And Elokim said, let there be a firmament”, etc.  It is because of the five Gevurot , which have their source in the name Elokim, which limit the “holistic whole” thus bringing out specific utterances and combinations of letters.

As is known, everything is made up of letters. Everything in existence has its specific combinations of letters. The source of combinations of letters in all of existence, are the ten utterances of Elokim during the six days of creation. The letters of every creature, be it mineral, vegetable, animal or human, give it its form and properties, and make it what it is.  For example, the combination of the DNA code of a cat is what makes it a cat. No matter what the cat eats, it will turn it into a cat. If a dog eats the same food, it will turn into a dog. The combinations of these letters come from Malchut of Atzilut.  This will now be explained.

The combinations of each of the six days of creation correspond to the six emotional sefirot of Malchut of Atzilut.  For example, the combinations of the first day, “Yehi Ohr” (Let there be light), correspond to the aspect of influencing Kindness (Chesed) to the worlds of Briyah, Yetzirah and Asiyah (Creation, Formation and Action).  In contrast, the combinations of the second day, “Yehi Rakiya (Let there be a firmament) correspond to an influence of Gevurah etc.  (Each of these qualities is the source for a millennium of influence to the created worlds of Briyah, Yetzirah and Asiyah, as stated, “one thousand years is like a day etc.” The six thousand years of this world are drawn from the six emotional attributes of Malchut.) The combinations of the speech of Malchut change from Chesed to Gevurah etc. according to the effect of the intellectual sefirot (Chochmah and Binah) on the emotions. When such a change takes place there is likewise, automatically, a change in the combinations of the speech, from Chesed to Gevurah. 

Furthermore, everything follows the intent of Chochmah, which is the source of the combinations, and is actually higher than the light of the intellect which is revealed in speech, as explained above that “the father founded the daughter”.  (The power to combine is higher than the combination itself or even the concept being revealed, as explained before.) This may be understood from the following incident related in the Talmud. Rabbi Chanina ben Dosa was a very poor man.  One Friday his daughter told him she did not have any oil to light the Shabbat lights. All they had in their possession was some vinegar.  Rabbi Chanina ben Dosa said “May he who told oil to burn, tell the vinegar to burn”. His daughter used vinegar in the lamp and it burned.

However, the vinegar remained vinegar. The combination of its letters stayed the same. What changed was G-d’s intent.  The thought behind the combination of letters changed. In other words, the meaning of the combination changed, while its actual letters remained the same.  Had the actual combinations changed, the vinegar would have turned to oil, but it remained vinegar. For example, if I arrange with you that when I say “yes” I mean “no” and when I say “no” I mean “yes”, you know that my “yes” is a “no”. The letters, however, stay the same. Only the meaning of the combination changes (i.e. the intellect of Malchut).  This means that the vinegar remained vinegar but now G-d intended that it should burn like oil. G-d listened to Rabbi Chanina ben Dosa because he was a righteous man (A Tzaddik), as it says, “The righteous rules with his fear of Elokim”, i.e. with the 120 combinations of the name Elokim. However, the primary change takes place in the intellect of Malchut, in other words, in the intention behind the combination. G-d listened to Rabbi Chanina be Dosa and changed his intention of what the nature of the vinegar should be. In speech the vinegar remained the same, but in thought, its nature was changed. This is the meaning of the verse, “Everything that G-d desired he did”. Being that He created nature and is infinitely above it, he is not bound by any of its rules and can change them at will, all the way from the essential desire before the Tzimtzum, to Malchut of Malchut of Atzilut, and even lower, all the way down until the final physical actualization in this physical and lowest world.

 

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