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.