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). Sheonly 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.