This concept is also hinted at in the five letters of the name Elohim (alef-lamed-heh-yod-mem), which can be divided into two halves: mi eleh (mem-yod, and alef-lamed-heh), so that the two letters of mem and yod allude to the two lights of ruaḥ and nefesh, which are enclothed in the two vessels, Keter and Ḥokhma, that remained in the level, while the three letters of alef, lamed, and heh allude to the three vessels that left the level, Bina, Tiferet, and Malkhut, as stated in section 14 above.
The Descent of Malkhut from Bina to Its Place 18. However, through the ascent of the feminine waters, which stem from the Torah and prayer of the lower creations, a supernal illumination is drawn forth from Ḥokhma and Bina of Adam Kadmon, which removes Malkhut from Bina in each level and lowers it to its place (as explained in Zohar, Vayak’hel 41, s.v. “vehe’arah“). The three vessels, Bina, Tiferet, and Malkhut, had previously left the level due to the entry of the yod (which is Malkhut) into the or (light) of the level, which arrested the level under Ḥokhma, and the or, light, became avir, air; Now, once Malkhut has descended from there and the yod (Malkhut) has left avir, the vessels return to their levels, and once again there are five vessels in the level: Keter, Ḥokhma, Bina, Tiferet, and Malkhut. Since there are five vessels, all five lights – yeḥida, ḥaya, neshama, ruaḥ, and nefesh – are enclothed in them once more, and the avir reverts to being or, as the height of the first three lights has returned to the level, and they are called or.