“Life in its wholeness is mobility itself.”
~Bergson

The three meals (“Seudot”) of Shabbat are, as we know, a time in which there occurs a sefiratic transition as the configuration/person (“partzuf”) of Ze’eir Anpin (“the short-faced one”) rises to the levels of the more interior partzufim and draws lights and plenitude outwards. The procedure of the ascent and descent, change and drawing-in is the center of action in kabbalistic theology, which may be described as “transtheology”; hence, a theology which focuses on the inner and exterior transitions occuring in the system of the godhead.
The kabbalistic sefirot are, as the nature in God, changing and self-exchanging. Thus, for instance, in the 10^th tikkun in the tikkunim (daf 25a), there’s described the exchange between the High Shechina and the Low Shechina:

As the diadem rises over His head it is said of her: a righteous woman is a diadem for her husband, and as she descends below Him she is called His unique pairing.

Hence, the Shechina may be sometimes in the level of the Malchut (“kingdom”), where she is heated for the copulation (“Zivug”) with Ze’eir Anpin and where she is present in a “lowly” and somewhat physical place; as she may sometimes be in the level of Binah (“understanding”), where she conceives Ze’eir Apin in herself and births the godhead onto itself, and becomes the active agent in the Zivug. In the transition in which the Shechina is processed she conducts an act of ascent (“Sliku”) and descent (“Nechitu”); through them she moves between different levels and heights of personal existence.
Another example will be brought from siddur kavanot Kol Ya’akov by R’ Ya’akov Koppel. In daf 13 Koppel describes the ascent of the Malchut’s mayin nukvin (“feminine waters”) to the Binah’s mayin nukvin in which the zivug upgrades:

You shall commit a kavanah, now, that the KB”H enters into the garden of Eden to rejoice (“l’sha’ashe’a”) with the neshamot (“spirits”) of the tzaddikim, and it has already been clarified that this rejoicing (“sha’ashua”) is the mystery of the yichud of yesod and malchut, and in the yesod of nukva the neshamot, which are her mayin nukvin, live; and they rise altogether to the mayin nukvin of the binah which is hinted in scripture: V’Hinas’u – V’H’ Nas’u (“and be carried” – “and ה carried”) [etc.]

It is explained here that in the psalmic phrase “and be carried, a world’s entries” (“v’hinas’u pitchei olam” והנשאו פתחי עולם) the word “hinas’u” is composed of a he’ (ה) and “nas’u” (נשאו); hence, the second he’ of HVY”H is “carried” upwards to the first he’ (binah). The transitionability between the two he’im of HVY”H functions frequently for Lurianic sources to describe the ascension of the Shechina onto itself, as a relativity between two different levels of being-sustained and self-existence.
We may describe this sefiratic dynamic as a “transpotency”, hence: transition of powers. The sefirot are, in fact, “potencies” existing in the divine corpus and designing the concept, or the pleroma, in which the Godhead founds itself and the nature inner and exterior to it. The transitionability between the potencies is in fact the “hit’atzmut” (“self-strengthening”) of the godhead, “hit’atzmut” both from the root of “otzma” (“might”) and “etzem” (“substance” or “self”). Through this transition, in which the potencies permute, and in which there are becoming-generated new possibilities of inner existence, the godhead reaches into ripeness and readiness; or in the language of the kabbalists, into “tikkun”.
In addition, we may describe the relativity between the different sefirot as “plerodynamics”, hence: a dynamic of fullness, or a dynamic in fullness. The sense of the thing is that the sefirot represent the treasure and the inner abundance of the God-body, full of itself; and the dynamics between them is in the domain of inner development of the godhead.
Movement is always a characteristic of richness, and it is the nature of an active substance to surrender to the unceasing gravity of the nefesh. The attributes, names and persons naturally permute and change, for the substance naturally goes through inner tectonic procedures, which conduct the “black work” of the nefesh. The highest and supreme level of becoming is the immanent procedure from a substance into itself, in the mystery of “The Lord is God”. The “change” from a substance to itself we call, following G.W.F. Hegel, inner procedure, and we refer to the substance as a being-for-self, for it relates to itself.