Kabbalah sa Mga Awit 150:3: Pardes Rimmonim

After we have written in the previous chapters [1 and 2] all the reasons that the commentators have written, some large, some small, and [after] we have raised objections to them according to what they taught us from the heavens, we have said to talk on this subject according to what will come up in our portion. And prior to every word we will say that ‘men I have seen [but] the answer I have not seen’ [allusion to Babylonian Talmud, Bava Metzia 16a], as this question will not be enclosed from one of two ways: [1] If it is that the question of the reason of the ten [Sefirot] [is] for us as if to say: from where do we have evidence in the Torah or from close examination on what we have received. Or [2] this question will be to the Emanator En Sof, King of Kings, the Blessed One: why did He emanate ten and not another number. And to each one of these [questions] we will answer. If the question to us intends to say: from where do we have support to the received teaching that they are ten [Sefirot], as we might say that they [would be] twenty or five or one, actually this is not a question, as we have very many evidences in the Torah of Moses, revealing to us and making our eyes see these hidden mysteries. Be it in the creation of the world with ten utterances, be it in the giving of the Torah with the Ten Commandments, and King David with ten kinds of praises that are in the song “Praise God in His Sanctuary” [Psalms 150:1], with this [psalm] he closed his book. And this subject has already been explained before in tractate Rosh HaShanah [Babylonian Talmud, Rosh Hashanah 32a], which we know well by heart there: ‘These ten kingships correspond to what? Rabbi said: “[they] correspond to ten praises which David spoke in the book of Psalms.” [An objection was raised:] “There were more praises.” [It is answered:] “[Only] those on which is written: ‘Praise him with the sound of the shofar’[Psalms 150:3]. Rabbi Yochanan said: “[they] correspond to the ten utterances with which the world was created”. These, which are they? [They are] “And He said…” “And He said…” in [the Book of] Genesis. [An objection is raised:] They were nine. [It is answered:] “In the beginning” [Genesis 1:1] is actually [also] an utterance, as is written: “With the word of HaShem the heavens were made” [Psalms 33:6].’ End of citation.

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.