As we have seen, the objective creation of the yesh takes place through the investment of the [infinite] Ein Sof-light in the kelim of all Ten Sefirot of Atzilut. However, as the Alter Rebbe now goes on to explain, the subjective yeshut of created beings — their self-perception as entities distinct and separate from their Creator — derives principally from the Sefirah of Malchut (in the World of Atzilut). For the very notion of Malchut (“sovereignty”) can apply only to individuals who are separate from the king who rules over them, and who nonetheless nullify their will to his.

This is in keeping with the axiom,38 “There is no king without a nation.” The Hebrew for “people” עם is etymologically related to the word omemut, as in the expression gechalim omemot, signifying embers whose fire has been dimmed. In this spirit, am implies a populace which is far removed from the king’s qualities and from his company. By contrast, the inherent closeness of a father and child makes it impossible for the father to reign over his child. Sovereignty is possible only over strangers, over those who are distant from their king.

It is for this reason that the Sefirah of Malchut creates beings that sense themselves to be separate from G‑dliness, for only over them is it possible for Malchut to reign — so that these distinct and separate created beings should, by dint of their own spiritual service, nullify themselves to G‑d’s will.

אמנם מודעת זאת שעיקר התהוות היש ודבר נפרד לגמרי, הוא ממלכות דאצילות

However, as is known, [any] yesh or entity that (in its own eyes) is utterly separate [from G‑dliness], comes into being principally through Malchut of Atzilut,

שנעשה עתיק דבריאה

which becomes the Atik of Beriah,

Atik is the element of delight (taanug) which is the innermost core of will (ratzon). Thus, Malchut of Atzilut becomes the delight and will that propel the World of Beriah into being. For it is Malchut that is able to project a sense of pleasure in creatures that perceive themselves to be separate entities, since only thus can sovereignty result.

כי אין מלך בלא עם וכו׳

for “There is no king without a nation” (am).

The analogy of the king who is able to rule only over subjects who are distant from him was explained above. In the analogue this corresponds to the created beings in the World of Beriah which are distant from G‑dliness, unlike the beings in the World of Atzilut אצילות which are “close to Him” אצלו: they cleave to G‑d. It is thus to the creatures of the World of Beriah that the Divine attribute of Malchut (“sovereignty”) relates.

וגם ריבוי הנבראים והתחלקותן, שנבראו בכח האין סוף, יחיד ומיוחד בתכלית

Also, the multitude and the diversity of creatures, [though, paradoxically,] they were created by the power of the One and absolutely uncompounded Ein Sof,

הוא על ידי ריבוי האותיות היוצאין ממלכות, פי ה׳, וברוח פיו כל צבאם

derives from the multitude of letters that issue from Malchut, which is known as “the mouth of G‑d,” [as it is written],39 “[By the word of G‑d were the heavens made], and by the breath of His mouth, all their hosts.”

וה׳ מוצאות הפה הן מה׳ גבורות דנוקבא

The five organs of [Supernal] speech (corresponding to the five physical organs of speech) are of the five Gevurot of Nukva (lit., “the female [element],” i.e., Malchut).

ולזאת נקראת עלמא דאתגליא, כי בה נגלה כח אור אין סוף לברוא יש מאין, שלא על ידי עילה ועלול

[Malchut] is therefore called Alma deItgalya (“the Manifest World”), because through it is manifested the power of the [infinite] Ein Sof-light to create something out of nothing, without recourse to ilah and alul (cause and effect).

The progression from ilah to alul exists among created beings as well; the creation of yesh from ayin is in the hands of the Ein Sof alone. And it is Malchut of Atzilut that makes this power manifest.

אבל ט׳ ספירות הראשונות נאצלו בהשתלשלות עילה ועלול

However, the first nine Sefirot that precede Malchut emanated by the causal evolution of ilah and alul,

ואור האין סוף, הוא מלובש בחכמה לבדה

while the [infinite] Ein Sof-light is vested in Chochmah alone.

Chochmah derives from the Ein Sof in a manner that resembles the derivation of yesh from ayin, as in the verse,40 “Chochmah derives from ayin.” The Ein Sof thus vests itself in Chochmah (and through it, the Ein Sof-light illuminates the other Sefirot as well).