Les Psaumes 150:6 Cabale : Zohar, Sefer Yetzirah, Pardes Rimmonim & Sha'arei Orah

But if he should acquire still greater merit, the Holy Name TETRAGRAMMATON is granted to him in its fulness-the letters Yod, He, Vau, He, representing Man in the sphere of the supernal Aziluth, and he is said to be “in the likeness of his Lord”, and in him the words, “Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing” (Gen. 1, 28), are properly fulfilled: for his dominion is indeed over all the firmaments and over all the Wheels and Seraphim and Living Beings (Hayoth) and over all the hosts above and below. It is therefore concerning one who has attained to the sphere of the “Only Daughter” and has derived his soul from thence that it says, “She shall not go out as the menservants do”.’

Three Mothers, Alef-Mem-Shin—In the Year are Fire, Water, and Wind. Heat was created from Fire, and cold from Water, and satiation from Wind deciding between them. Three mothers, Alef-Mem-Shin—In the Person¹There is no satisfactory English equivalent of Hebrew נֶפֶשׁ nefesh, translated reluctantly as ‘person’. It derives from the root נפ״שׁ NPSh, having to do with breathing, refreshing, and resting; its etymological relationships with curiously similar roots like נשׁ״ם NShM ‘to breathe, pant’, נשׁ״ף NShP ‘to blow’, and נשׁ״ב NShB ‘to blow’ are unclear. On one level, it refers to the individual person or creature, i.e., ‘that which has breath’, similar to the term נְשָׁמָה neshamah (cf. [Psalm 150:6]), and might be translated ‘person, individual, being’. On another, it refers to something less tangible, approaching the kind of phantom essence implied by the English term ‘soul’. And on yet another level, it refers to the physical body, the primary metaphorical sense in which the term is encountered in the SY. Nefesh thus refers all at once to the material and immaterial essences of individual personhood, uniting ‘body’ and ‘soul’ in a single term for which English, inheritor of the philosophical duality between mind and body, lacks any true counterpart. are Fire, Water, and Wind; the head was created from Fire, the belly was created from Water, and the chest from Wind decides between them.

And see, it points to the first aspect, which is: ten Sefirot comprised in Malkut, as we have explained. But the one who objects [in the Gemara] did not understand the arrangement of the subtility of when he [= Rabbi] said ‘in the Book of Psalms’, and likened it to the intention to teach the [exact] location, and [thus] to this he objected: ‘there are many’.
And they answered that the intention is only those [expressions of Hallel] with which the shofar is mentioned. And these are at the end of the Book [of Psalms].
“Praise God in His sanctity” [Psalms 150:1], this is Keter³sanctity corresponds to Keter.. “Praise Him in the firmament of His power” [Psalms 150:1], this is Chochma⁴Firmament can refer to Chochma or to Binah.. “Praise Him in His works of might” [Psalms 150:2], this is Binah⁵The works of might extend from Binah.. “Praise Him as befits His greatness” [Psalms 150:2], this is Gedolah⁶Greatness is related to Chesed.. “Praise Him with the blast of the shofar” [Psalms 150:3], this is Gevurah⁷As Gevurah extends from Bina, and Bina is called ‘shofar’.. “Praise Him with lyre and harp” [Psalms 150:3], this is Tif’eret. “Praise Him with drum and dance” [Psalms 150:4], this is Netsach. “Praise Him with lute and pipe” [Psalms 150:4], this is Hod. “Praise Him with resounding cymbals” [Psalms 150:5], this is Yesod. “Praise Him with clashing cymbals” [Psalms 150:6], this is Malkut⁸Malkut makes everything sound below.. And these are all in Malkut as is proven by their being in the Book of Psalms which corresponds to Malkut.
And Rav Yosef aimed at the second aspect, which is that the intention in the ten kingships is that they are all the [ten] Sefirot, influencing in Malkut, and this is the aim in his saying ‘corresponding to the Ten Commandments’ etc. And it was explained that in the giving of the Torah [at Mount Sinai] each degree of the degrees was giving one of the [Ten] Commandments in[to] the Sefirot of Malkut, and Malkut was influencing this commandment and showed it to Israel⁹The visibility of a matter is always the aspect of Malkut of the matter.. And this is its expression (Exodus 20:15): “And all the people were seeing the voices”, they saw the voices coming to Malkut in order that Malkut would say the commandment with the force of each and every Sefira. And this is the intention of Rashbi, of blessed memory, in the book of Tikkunim ([Tikkunei Zohar 11b] in the Introduction), and this is what it says: ‘And on the seventh day the Torah was given; this is the righteous one, foundation of the world [the number seven is linked to the degree of the righteous one], and Malkut in its degree spoke with them, and this they established to the ten kings: ‘perhaps they were not able to speak with one mouth’ [Sefer HaBahir 49]; [one] touched the house and included all ten in it. End of citation.