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.)
