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1) “Trust in the Lord forever and ever, for the Lord is God, an everlasting rock.” “Trust in the Lord” means that all the people in the world should strengthen themselves in the Creator and have confidence in Him.
2) Thus, what is “Forever and ever”? One’s strength should be in a place of persistence and connection of everything, and this is called Ad [and ever], which is ZA. This “And ever” is a place that unites to this side and to that side, which is the middle line, which unites the right and the left in each other, to persist and to connect, so the two lines will persist and their illuminations would be permanently connected.
3) This Ad [and ever] has the desire of everything, as it is written, “Unto the utmost bound of the everlasting hills.” Who are the everlasting hills? They are the two mothers, Bina and Malchut. Bina is called Yovel [Jubilee], and Malchut is called Shmita [periodic break in land-cultivation]. They are called “Everlasting hills,” as it is written, “From everlasting even to everlasting,” meaning Bina and Malchut, and both are called “everlasting” [or “world”].
4) Their desire is in this Ad, ZA, the middle line, the sustenance of all sides, right and left. Hence, the desire of the Yovel, Bina, is for the Ad, to crown it with GAR and to extend blessings unto it, which is abundance of Hassadim, and to pour sweet springs upon it, meaning Hochma that is mitigated in Hassadim. It is written about it, “Go forth, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother has crowned him.” King Solomon is the king that peace is his, meaning ZA, whose mother is Bina.
The desire of the Shmita, Malchut, for Ad, ZA, is to be blessed by him and to shine from him. Thus, certainly, this Ad is the “Bound of the everlasting hills,” which are Bina and Malchut, one to bestow and the other to receive.
5) For this reason, “Trust in the Lord forever and ever,” which is ZA, since from there and up, meaning Hochma and Bina, which are above ZA, it is a place that is covered and concealed, which none can attain. It is a place from which the worlds, which are ZON, emerge and form, as it is written, “For the Lord is God, an everlasting rock.” Koh is Hochma; HaVaYaH is Bina; and they are the ones who form and elicit the worlds, which are ZON. And this place is hidden and concealed, which is why it is written, “Trust in the Lord forever and ever,” to show that thus far, through ZA, called Ad [and ever], everyone is permitted to observe. Henceforth, in HB, no one is permitted to observe, since it is hidden from all people. And what is the place that is forbidden to observe? It is the Koh of HaVaYaH, HB, from which all the worlds were formed. There is no one who can perceive that place to attain something.
6) The text indicates the inability to attain above ZA, as it is written, “For ask now of the days past … from the end of heaven,” which is ZA, “To the end of heaven.” The writing explains that asking and attaining is only in the degree of heaven, ZA, from its end to its end, that thus far man has permission to observe; henceforth, meaning above ZA, none can perceive it.
This is so because each degree comprises GAR and ZAT, which is ZA, and there is attainment only in ZA of each degree, even in ZA de [of] GAR, called Daat. However, no one can attain in the GAR of each degree, even in the GAR of the degree of Assiya.
7) “Trust in the Lord forever and ever.” In all of man’s days, he needs to strengthen himself in the Creator. One who puts his trust and strength appropriately cannot be harmed by any person in the world, for anyone who places his strength in the Holy Name persists in the world.
8) This is so because the world persists in His Holy Name, as it is written, “For the Lord is God, an everlasting rock,” meaning formed worlds [in Hebrew, “everlasting rock” can also mean “form worlds”], since the worlds were created by two letters, this world and the next world. This world was created in Din [judgment] and stands, meaning persists on Din, as it is written, “In the beginning God created,” and this Name implies Din. This is so men will behave by Din [“law,” in this case] and will not stray from the way.
9) “And God spoke unto Moses.” The name, God, implies the sentence of the Din that it stands on. “Then Moses returned to the Lord and said, ‘O Lord [ADNI],’” with Aleph–Dalet–Nun–Yod, which is the name of Malchut. See Moses’ strength: at the very beginning of his prophecy, his spirit did not rest in this place, which is Malchut. He said, “O Lord [ADNI], why have You brought harm to this people? Why did You send me? Ever since I came … to speak in Your name, he has done harm to this people, and You have not delivered Your people at all.” Who is the one who could say this? Only Moses, for he knew that another degree, higher than Malchut, was intended for him, since he was a Merkava [assembly/chariot] for ZA, the queen’s husband.
10) In the beginning, when he was given the house, Malchut, which is a Merkava for ZA, who is the queen’s husband, he was rewarded with the degree of Malchut being his home, as it is the home of ZA. This is why he commanded it as one commands in his home and says what he wishes without fear. Moses, too, was speaking to his house, which is Malchut, and he was not afraid.
11) “And God spoke” is the sentencing of Din, since the name God is Din, Malchut. “And He said unto him, ‘I am the Lord’” is another degree, ZA, Rachamim [mercy]. And here everything is tied, Din and Rachamim together, which is a great perfection. This is why it is written, “And He said unto him, ‘I am the Lord,’” which is the quality of Rachamim. Had it been written, “And God spoke unto Moses, ‘I am the Lord,’” it would mean that for him Din and Rachamim were tied together. But this is not what is written. Rather, first, “And God spoke unto Moses,” and then, “And He said unto him, ‘I am the Lord.’” This means that they are degree after degree, and are not Din and Rachamim that are tied together.
12) If Moses had not been the owner of the house, as it is written about him, “A Prayer unto Moses the man of God,” he would have been punished for what he said to ADNI, “Why have You brought harm to this people?” But since he was the owner of the house, he was not punished.
This is similar to a man who quarrels with his wife, who is a king’s daughter. He tells her indecent words and she gets upset. When she begins to speak, the king comes over there. The king takes over the matter and she becomes silent and ceases to speak. The king says to her husband, “Did you not know that I am a king, and that it is before me that you speak these words?” Moses is seemingly likewise, as it is written, “And Moses returned unto the Lord and said, ‘O Lord [ADNI], why have You brought harm?’” Promptly, “And God spoke unto Moses,” which is the quality of Din, since the king’s daughter became upset. The king immediately takes over the matter and says to him, “I am the Lord, did you not know that I am a king and that you speak these words before me?”
13) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty].” Why did he change the name here from the names above—ADNI, HaVaYaH, and God—and here he says Shadai? It is like a king who had an unmarried daughter, and there was one whom he loved. When the king wished to speak to the loved one, he sent his daughter to speak with him, and the king would speak to him through his daughter. Then it was time for his daughter to be wedded, and on her marriage day, the king said, “Call her ‘Dear Queen.’” And he told her, “Thus far I spoke to whomever I spoke through you. Henceforth, I will tell your husband, and he will speak to whomever he should.” In time, her husband told her quarrelsome words in front of the king. Before she began to speak, the king took the matter over and told him, “Am I not the king to whom no one has spoken unless through my daughter? I gave you my daughter and spoke openly to you, which I have done with no other.”
14) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty]” is the name of Malchut before she mates with ZA face-to-face. Its meaning is, “And I appeared unto the patriarchs as Shadai,” meaning Malchut, when she was in My house and she was unmarried, and I was not spoken to face-to-face as I did to you. And you, in the beginning of your words, said such words to My daughter before Me. However, it is written about that, ‘And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai, and My name is HaVaYaH, I am not known to them,’ speaking to them at the degree in which I spoke to you.”
15) “A Psalm of David. The land is the Lord’s, and all it contains; the world and those who dwell in it.” “The land” is the holy land of Israel, which is destined to be watered by the Creator and to be blessed with Him first. And from it, the whole world will be watered. “The world and those who dwell in it” is the rest of the lands, which drink from it.
16) “For He has founded it upon the seas” are seven pillars, HGT NHYM de ZA, on which the land is supported. They are the seven seas, and the Sea of Galilee, Malchut, governs them. But do not say that it governs them, since the Malchut does not govern the seven Sefirot de [of] ZA. Rather, the Sea of Galilee is filled by them because the Malchut receives from them.
“And established it upon the rivers.” Who are the rivers? It is written, “The rivers have raised their voice; the rivers will raise their roaring.” They are the Yesod de ZA, called “river,” as it is written, “And a river went out of Eden to water the garden.”
17) This land, which is Malchut, is called “the land of Israel” when she is Panim be Panim [face-to-face] with ZA, who is called “Israel.” But why does Jacob, who is Israel, not govern her like Moses? After all, he, too, is a Merkava for ZA, called “Israel,” since it is written, “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai,” which is the name of the Nukva before she mates with ZA.
18) However, Jacob took the house below, in this world, and hence was denied the house above, Malchut. With the house below, the four women, he established the upper house, Malchut, in twelve tribes and seventy branches, which are her seventy names, the seventy souls that came to Egypt. Moses took the upper house, Malchut, and left the lower house, since he was separated from his wife. This is why it is written of Jacob, “As Shadai,” since only as Shadai did the Creator speak to him, and nothing more than that. “And My name is HaVaYaH, I am not known to them,” to speak with them on this degree of HaVaYaH, which is superior.
19) Jacob was the glory of the patriarchs, the perfection of everything. In all of them, it writes, “Unto Abraham, unto Isaac,” and one letter was added in him, as it is said, “And unto Jacob.” The Vav [and] was added in him to show that he was more complete than all of them. And yet, he was not rewarded with using her, the Malchut, like Moses.
20) “And I have also established My covenant,” since they were circumcised, and anyone who is circumcised inherits the earth. This is why it is written, “To give them the land of Canaan,” since only righteous inherit the land, and anyone who is circumcised is called “righteous,” as it is written, “Then all your people will be righteous; they will inherit the land forever.” Anyone who is circumcised and keeps the sign of the covenant is called “righteous.” Joseph was not called “righteous” all his days until he kept that covenant, the sign of the holy covenant. When he kept it in the deed with Potiphar’s wife, he was called “righteous,” “the righteous Joseph.”
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