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34) “Arise, O Lord, unto Your resting-place; You, and the ark of Your strength.” This is like saying, “Let the king arise to the resting-place, to his abode.”
35) There were two who said, “Arise O Lord,” Moses and David. Moses said, “Arise, O Lord, and let Your enemies be scattered,” and David said, “Arise, O Lord, unto Your resting-place.” Moses, the queen’s husband, commanded her to wage war against his enemies. David invited Him to rest; he invited the King and the queen with Him, as it is written, “Arise, O Lord, unto Your resting-place,” You,” the King, “And the ark of Your strength,” the Nukva, so as to not separate them.
“Arise” is extension of Hochma and GAR. There are two kinds of rising: 1) Extending illumination of Shuruk, illumination of Hochma without Hassadim, to surrender the enemies, the Sitra Achra. She surrenders by the illumination of Hochma. And at that time, there is Zivug for ZON because then the dominion is in the left line, not the right line, ZA. 2) Extending illumination of Hochma in the left line, the point of Shuruk, to complete the Hassadim in GAR with her by mingling the two lines. At that time, the Hassadim come, meaning the rest, which is the final perfection after which there is nothing more to add. It turns out that this extension is an invitation for a Zivug of ZON. Once ZA, the right line, has been completed during the Zivug from the illumination of Hochma in the Nukva, he bestows complete light of Hassadim upon the Nukva. This is considered GAR, which is rest.
This is the difference between Moses and David. Since Moses is a Merkava [chariot/structure] for ZA, the queen’s husband, he had the strength to extend the first kind of rising to the Nukva, meaning the illumination of the left without right. And although it then separates her from her husband, there is nothing to it because once she discloses her illumination and the enemies surrender, he promptly brings her back to him and bestows upon her Hassadim, and she is completed with both Hochma and Hassadim together. This is why he initially said, “Arise, O Lord, and let Your enemies be scattered,” extending illumination of Hochma to her, from left without right, to disperse the enemies. But soon after, “Arise, O Lord,” bringing her back for a Zivug, the tens of thousands of Israel. Now she has obtained Hassadim and Hochma because tens of thousands are Hassadim and thousands are Hochma.
Since he is a Merkava for ZA, her husband, he could command her as he wished, and even separate her from him for a moment. This is why he commanded her to subdue the enemies, being the first kind of rising, although she was separated from him, since he promptly brought her back for a Zivug, saying, “Return, O Lord, unto the tens of thousands of Israel.”
But David invited and extended the second kind of rising to the Nukva—for the rest—to increase the Hassadim in GAR, the final perfection. It turns out that he extended the rising to the Nukva only so as to increase the Hassadim in ZA. This is like a man who invites his master to his home. Even though he invited the rising to the Nukva, it was only for his master, ZA. He invited the king and the queen with him means that the queen, the Nukva, who received the rising, will be integrated with the king, who is Hassadim, in a Zivug, and through this mingling the Hassadim de ZA will obtain their GAR at rest, as it is written, “Arise, O Lord, unto Your resting-place.”
This means that he invited the rising for the rest, to increase the Hassadim in GAR. “You, and the ark of Your strength,” meaning the Nukva, so as to not separate them, so the Zivug that is implied in the words, “You,” meaning ZA, and “The ark of Your strength,” the Nukva, to not stop. This is so because had he extended the rising of the first kind, it would have created separation between ZON, as with Moses. And since David was only a Merkava to the Nukva, he did not wish to cause that for even a minute.
36) “Your priests shall wear righteousness, and Your adherents shall sing.” One who invites the King should change his actions to bring joy to the King. If it is the conduct of the King that entertainers from among the commoners delight Him, he should arrange for distinguished entertainers and great ministers to come before Him. If he does not do so, he will not complete the King’s joy.
37) King David invited the King and queen to rest. When he said, “Arise O Lord unto Your resting-place,” he changed the entertainers of the king so they would be distinguished ministers, as it is written, “Your priests shall wear righteousness, and Your adherents shall sing.”
He said, “And Your adherents shall sing.” It should have said, “Your Levites shall sing,” since the Levites are the King’s entertainers. But now that David invited the King to rest, he made the priests and adherents be the King’s entertainers, and not the Levites.
This is so because the joy of the King, ZA, comes from extending the Mochin of illumination of Hochma in the left line, which is wine that delights God and people. Hence, since the Levites are from the left line, they extend this illumination and are regarded as those who delight the King. It should have said, “Your Levites shall sing” because they are the ones who extend Mochin of singing and joy, since they are considered left. So why does it say, “Your adherents,” who are right and extend only Hassadim, “Shall sing”?
David invited the King and queen to rest, saying, “Arise O Lord unto Your resting-place,” inviting the first kind of rising, extension of illumination of Hochma on the left, meaning enhancement of GAR de Hassadim, which brings them to rest, to their final completion. It turns out that by changing the King’s entertainers and proprietors of the right—who always extend Hassadim—meaning the priests and the adherents, they have now become a Merkava for the illumination of Hochma in the left, which is called “wine that delights God and people.” Thus, they have become the King’s entertainers and not the Levites. He turned the priests and the adherents into the King’s entertainers, and this is why he said, “And Your adherents shall sing,” and not, “Your Levites shall sing.”
38) The Creator said to David, “I do not wish to trouble the priests and the adherents so they would extend illumination of the left because they are as it is written, ‘For he delights in mercy.’” David replied, “My Master, when You are in Your palace, You do as You wish,” like Moses, ZA, who said, “Arise O Lord, and let Your enemies be scattered,” which is illumination of the left when it is for itself. At that time, only the Levites are the King’s entertainers, and not the priests or the adherents. “Now that I have invited You, it depends on my wish, which is to bring those who are the most important to You—the priests and the adherents—so they will be entertainers before You, although it is not their usual manner, since they are ‘for he delights in mercy.’”
39) This teaches us that one who is in his home can arrange his ways and actions as he wishes. But if he is invited, he will follow his host’s wish, as he arranges before him, since David replaced the Levites and placed the priests in their stead, and the Creator kept it as he wished.
40) David said, “For the sake of David Your servant, do not turn away the face of Your anointed.” The arrangement that I have arranged will be turned back, will not be revoked. The Creator told him, “I will not even use My Kelim, but your Kelim.” The Creator did not move from there until he gave Him abundant gifts, as it is written, “The Lord swore unto David in truth; He will not turn back from it: ‘Of your own progeny will I set upon your throne.’”
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