God, You Are My God, I Shall Seek You

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253) It is written, “A psalm of David while he was in the Judea Desert.” What is the difference from all the other praises? It does not say in which place King David praised them, and here it says, “While he was in the Judea Desert.” But not only this, for there is also the verse, “When he changed his demeanor before Abimelech,” and, “When the Ziphites came,” and so are all of them. This is to show David’s merit to all the people in the world, that even though he was afflicted and was being chased, he exerted to say psalms and praises to the Creator.

254) And even though he would speak in the holy spirit, the holy spirit was not on him until he tried to have it on him. Similarly, in every place, there is no holy spirit from above before a person awakens it from below. And although David was being pursued and afflicted, he did not let the psalms and praises out of his mouth, nor cease to praise his Master for everything.

255) “A psalm of David” indicates that first the spirit of holiness is on him, and then he said the psalm. “For David, a psalm” indicates that first he said the psalm, then the spirit of holiness was over him. Here the spirit of holiness was on him first, since he said, “A psalm of David.” Does that mean that it was without effort? Rather, had he not aimed himself first, the spirit of holiness would not have been on him.

256) A psalm is the spirit of holiness, which is called a “psalm.” It is called so because Malchut, which is the spirit of holiness, always praises the upper King, ZA, for at all times, she praises and sings, and does not keep still. When David came and found the Guf of Malchut—her VAK—properly corrected, and she was on him, he revealed in this world to praise and to sing to the King, to ZA. It is all so that this world will be corrected in similarity with above.

257) “To David,” a whole man in his corrections, a corrected, a righteous man. David never changed. He was the same in times of contentment and in times of affliction. While he was in the Judea Desert is the praise of David, that although he was afflicted, although he was being pursued, he praised and sang for the Creator, and said a praise that He is great and honorable.

258) The merit of the praise is “God, You are my God; I shall seek You.” God is simply the God of everything. Since he said, “God,” why did he say “My God”? It indicates his degree, for there are three degrees here: “God,” “My God,” “You.” And although they are three names, they are one degree: the living God. God is above in Bina, who is called “the living God.” “My God” is from the end of the heavens to the end of the heavens, ZA. “You” is His degree, Malchut. Although it is all one and rises in one name in the literal meaning of the words, they still imply three degrees.

259) “I shall seek You” means that he established the light that shines in blackness, the light of Hochma that is governed by the left at the point of Shuruk, which cannot shine for lack of Hassadim and is therefore called “black light.” It is so because the light that is in blackness does not illuminate until it is corrected below, meaning MAN is raised and Hassadim are extended for Hochma to clothe in, and then she illuminates. One who corrects this black light, even though it is black, is rewarded with the white light that shines, which is the light of the illuminating mirror, ZA. This is a man who is rewarded with the next world.

260) “Those who seek Me shall find Me.” “Those who seek Me” are those who correct the light of those who seek Me, the black light. “Shall find Me.” It does not write, “Shall find Me,” but “Shall find Me” [with a double Nun in the “Find Me” in Hebrew]. This indicates that he is rewarded with two lights, the black light of blackness, the Hochma in Malchut, which does not illuminate for lack of Hassadim, and the white light, which shines, which is ZA that clothes the Hochma in Malchut with Hassadim, and she illuminates. It follows that he has been rewarded with a mirror that does not shine, the Malchut, and with the illuminating mirror, ZA, and this is the meaning of “Shall find Me” [with a double Nun], two lights. This is why David said, “I shall seek You,” since he established the black light of blackness, Malchut, so that the white light that illuminates, ZA, will shine upon him, meaning that the Hochma in Malchut will clothe in Hassadim de ZA and then Malchut will be corrected and illuminating.

261) “My soul thirsts for You; my flesh yearns for You,” as one who is hungry for food and thirsty to drink. “In a dry and weary land where there is no water.” This is Malchut that is dominated by the left, which is black light, for lack of Hassadim, water. At that time she is a desert and not a habitable place. She is not a holy place, and is therefore regarded as a place without water. This is why David corrected her and extended for her water from ZA. And as we are hungry and thirsty for You after Hassadim in this place, “Thus I have seen You in the sanctuary, to see Your power and Your glory,” since the hunger and thirst cause the raising of MAN and the extension of Hassadim from ZA to clothe Malchut’s black light, and then she returns to Kedusha and shines.

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