Time in the Teachings of Rabbi Shneur Zalman of Liadi

metsar
] of the throat, to expand in the body. From there it [the brain] is 
drawn down as 
Malkhut
, which is “a good land and large” [
erets tovah u-
rehavah
, Ex 3:8], [namely,] a wide space [
makom rahav
], unlike the throat, 
which is in the nature of straits [
metsarim
] - a narrow space, as mentioned 
above.
81
The use of figurative language further reinforces the connection between this 
theosophic process and the Egyptian exile. The intellectual attributes [
mohin
] emerge 
out of the narrow strait of Egypt and expand onto the six emotional attributes. 
Consequently, the forces of all the intellectual and emotional attributes gather 
together in the last 
sefirah
, 
Malkhut
. As the 
sefirah 
that contains all the other 
attributes and transmits them downwards to the lower worlds, 
Malkhut
enables the 
disclosure of the divinity in its fullness; hence it is compared to the Promised Land.
82
Elsewhere, following the association of the throat with the divine voice of creation, 
Rashaz describes the Exodus as the process of connecting the divine brain [
mohin
] 
with the emotional attributes by means of the voice, specifically the articulation of 
voice during the recitation of the Torah, which reveals God’s intellectual aspect 
while allowing it also to be experienced emotionally. As Rashaz puts it, “The voice, 
which is in the throat, is the connection that enables the attributes of the brain within 
resonates with the commentary of Nachmanides to Ex. 6:4, where he interprets the verse as related to 
the miracles that God performed for the Patriarchs, which were confined within the natural 
framework, in contrast to the miracles He performed for the Israelites on their way out of Egypt, 
which changed the course of nature. 
81
TO 58b [Appendix 13]. 
82
Malkhut 
here
 
corresponds to the Upper Land [
erets ‘elyonah
], which in the theosophic structure 
parallels the Land of Israel [
erets tahtonah
]. 

---

87 
the head to be revealed within the heart.”
83
Sometimes Rashaz describes the Exodus 
as the revelation in the heart of the hidden love concealed within the brain.
84
The 
focus on the attribute of love and its full disclosure “in all thy heart” [
be-khol 
levavekha
] points to the role of prayer in the experience of personal redemption, 
while the focus on the voice points to the role of Torah study. Both these issues will 
be discussed in the next chapter. 
It is important to emphasize that in the course of the Exodus, the lower 
realms are not obliterated or replaced by the upper realms. The Tetragrammaton does 
not replace the name Elohim but rather, as a result of the Exodus, it no longer 
conceals it. The dynamic represented here by the two divine names is translated 
elsewhere into the conceptual framework of Rashaz's metaphysics of light: the 
radiance of the light that fills all the worlds [
memale kol ‘almin
] constitutes the 
metaphysical state of the Egyptian Exile, as this aspect of the divine light radiates 
with different degrees of intensity on many different levels of reality, and as such, it 
is subject to limitation and boundaries. In the Exodus, the infinite light that 
surrounds all the words [
sovev kol 'almin
] reveals itself within the domain of 
memale 
kol ‘almin
.
85
As in the messianic redemption, envisioned as God’s “dwelling place in 
the lower worlds,” so in its prefiguration – the deliverance from the Egyptian 
slavery, God's transcendence reveals itself in the lower worlds and becomes one with 
them, yet it does not obliterate their low-worldly nature as such.