1) \u201cTrust in the Lord forever and ever, for the Lord is God, an everlasting rock.\u201d \u201cTrust in the Lord\u201d means that all the people in the world should strengthen themselves in the Creator and have confidence in Him.<\/p>\n\n\n\n
2) Thus, what is \u201cForever and ever\u201d? One\u2019s strength should be in a place of persistence and connection of everything, and this is called Ad<\/em> [and ever], which is ZA<\/em>. This \u201cAnd ever\u201d 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.<\/p>\n\n\n\n 3) This Ad<\/em> [and ever] has the desire of everything, as it is written, \u201cTo the lusts of the everlasting hills,\u201d which are two mothers, Bina<\/em> and Malchut<\/em>. Bina<\/em> is called Yovel<\/em> [Jubilee], and Malchut<\/em> is called Shmita<\/em> [remission, as well as a periodic break in land-cultivation]. They are called \u201cEverlasting hills,\u201d as it is written, \u201cFrom everlasting to everlasting.\u201d<\/p>\n\n\n\n 4) Their lust is for this Ad<\/em>, ZA<\/em>, the middle line, the sustenance of all sides, right and left. Hence, the desire of the Yovel<\/em>, Bina<\/em>, is for the Ad<\/em>, to crown it with GAR<\/em> and to extend blessings to it, which is abundance of Hassadim<\/em>, and to pour sweet springs upon it, meaning Hochma<\/em> that is sweetened in Hassadim<\/em>. It is written about it, \u201cGo forth, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother has crowned him.\u201d King Solomon is the king that peace is his, meaning ZA<\/em>, whose mother is Bina<\/em>.<\/p>\n\n\n\n The lust of the Shmita<\/em>, Malchut<\/em>, for Ad<\/em>, ZA<\/em>, is to be blessed by him and to shine from him. Thus, certainly, this Ad<\/em> is the \u201cLusts of the everlasting hills,\u201d which are Bina<\/em> and Malchut<\/em>, one to bestow and the other to receive.<\/p>\n\n\n\n 5) For this reason, it is written, \u201cTrust in the Lord forever and ever,\u201d which is ZA<\/em>, since from there and up, HB, a place that is covered and concealed, which none can attain. From there, the worlds, which are ZON<\/em>, emerge, as it is written, \u201cFor the Lord is God, an everlasting rock.\u201d<\/p>\n\n\n\n Koh<\/em> is Hochma<\/em>; HaVaYaH<\/em> is Bina<\/em>; and they are the ones who form and elicit the worlds, which are ZON<\/em>. And this place is hidden and concealed, which is why it is written, \u201cTrust in the Lord forever and ever.\u201d Thus far, up to ZA<\/em>, everyone is permitted to observe it. Henceforth, in HB<\/em>, 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<\/em> of HaVaYaH<\/em>, HB<\/em>, from which all the worlds were formed. There is no one who can perceive that place to attain something.<\/p>\n\n\n\n 6) The verse indicates the inability to attain above ZA<\/em>, as it is written, \u201cFor ask now of the days past … and from the end of heaven to the end of heaven.\u201d The writing explains that asking and attaining is only in heaven, ZA<\/em>, from its end to its end, that thus far man has permission to observe. From here and above ZA<\/em>, no one can perceive it.<\/p>\n\n\n\n This is so because each degree comprises GAR<\/em> and ZAT<\/em>, which is ZA<\/em>, and there is attainment only in ZA<\/em> of each degree, even in ZA<\/em> of GAR<\/em>, called Daat<\/em>. However, no one can attain in the GAR<\/em> of each degree, even in the GAR<\/em> of the degree of Assiya<\/em>.<\/p>\n\n\n\n 7) \u201cTrust in the Lord forever and ever.\u201d In all of man\u2019s 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.<\/p>\n\n\n\n 8) This is so because the world persists in His Holy Name, as it is written, \u201cFor the Lord is God, an everlasting rock,\u201d meaning formed worlds [in Hebrew, \u201ceverlasting rock\u201d can also mean \u201cforming worlds\u201d], since the worlds were created by two letters, this world and the next world. This world was created in judgment and stands, meaning persists on judgment, as it is written, \u201cIn the beginning God created,\u201d and this Name implies judgment. This is so men will behave by judgment [\u201claw,\u201d in this case] and will not stray from the way.<\/p>\n\n\n\n 9) \u201cAnd God spoke to Moses.\u201d The name, God, implies the sentence of the judgment on which it stands, as it is written, \u201cThen Moses returned to the Lord and said, \u2018O Lord [ADNI<\/em>],\u2019\u201d with Aleph<\/em>–Dalet<\/em>–Nun<\/em>–Yod<\/em>, which is the name of Malchut<\/em>.<\/p>\n\n\n\n See Moses\u2019 strength: At the very beginning of his prophecy, his spirit did not rest in this place, in Malchut<\/em>. He said, \u201cO Lord [ADNI<\/em>], why have You brought harm to this people? Why did You send me? Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not delivered Your people at all.\u201d Who is it who could say this? Only Moses, for he knew that another degree, higher than Malchut<\/em>, was intended for him, since he was a Merkava<\/em> [assembly\/chariot] for ZA<\/em>, the queen\u2019s husband.<\/p>\n\n\n\n 10) In the beginning, when he was given the house, Malchut<\/em>, which is a Merkava<\/em> for ZA<\/em>, who is the queen\u2019s husband, he was rewarded with the degree of Malchut<\/em> being his home, as it is the home of ZA<\/em>. 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, to Malchut<\/em>, and he was not afraid.<\/p>\n\n\n\n 11) \u201cAnd God spoke\u201d is the sentencing of judgment, since the name God is judgment, Malchut<\/em>. \u201cAnd He said to him, \u2018I am the Lord\u2019\u201d is another degree, ZA<\/em>, mercy. And here everything is tied, judgment and mercy together, which is great wholeness, for it is written, \u201cAnd He said to him, \u2018I am the Lord,\u2019\u201d which is the quality of mercy.<\/p>\n\n\n\n However, had it been written, \u201cAnd God spoke to Moses, \u2018I am the Lord,\u2019\u201d it would mean that for him judgment and mercy were tied together. But this is not what is written. Rather, first it is written, \u201cAnd God spoke to Moses,\u201d and then it is written, \u201cAnd He said to him, \u2018I am HaVaYaH [the Lord].\u2019\u201d This means that they are degree after degree, and are not judgment and mercy that are tied together.<\/p>\n\n\n\n 12) If Moses had not been the owner of the house, as it is written about him, \u201cA Prayer to Moses the man of God,\u201d he would have been punished for what he said to ADNI<\/em>, \u201cWhy have You brought harm to this people?\u201d But since he was the owner of the house, he was not punished.<\/p>\n\n\n\n This is similar to a man who quarrels with his wife, who is a king\u2019s 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, \u201cDid you not know that I am a king, and that it is before me that you speak these words?\u201d<\/p>\n\n\n\n Moses is seemingly likewise, as it is written, \u201cAnd Moses returned to the Lord and said, \u2018O Lord [ADNI<\/em>], why have You brought harm?\u2019\u201d Promptly, it is written, \u201cAnd God spoke to Moses,\u201d which is the quality of judgment, since the king\u2019s daughter became upset. The king immediately takes over the matter and says to him, \u201cI am the Lord, did you not know that I am a king and that you speak these words before me?\u201d<\/p>\n\n\n\n 13) \u201cAnd I appeared to Abraham, to Isaac, and to Jacob, as Shadai<\/em> [God Almighty].\u201d Why did he change the name here from the names above\u2014ADNI<\/em>, HaVaYaH<\/em>, and God\u2014and here he says Shadai<\/em>? 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.<\/p>\n\n\n\n Then it was time for his daughter to be wedded. On her marriage day, the king said, \u201cCall her \u2018Dear Queen.\u2019\u201d And he told her, \u201cThus far I spoke to whomever I spoke through you. Henceforth, I will tell your husband, and he will speak to whomever he should.\u201d 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, \u201cAm 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.\u201d<\/p>\n\n\n\n 14) \u201cAnd I appeared to Abraham, to Isaac, and to Jacob, as Shadai<\/em> [God Almighty]\u201d is the name of Malchut<\/em> before she makes a coupling with ZA<\/em> face-to-face. Its meaning is, \u201cAnd I appeared to the patriarchs as Shadai<\/em>,\u201d meaning Malchut<\/em>, 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, \u2018And I appeared to Abraham, to Isaac, and to Jacob, as Shadai<\/em>, and My name is HaVaYaH<\/em>, I am not known to them,\u2019 speaking to them at the degree in which I spoke to you.\u201d<\/p>\n\n\n\n 15) \u201cA Psalm of David. The land is the Lord’s, and all it contains; the world and those who dwell in it.\u201d \u201cThe land\u201d 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. \u201cThe world and those who dwell in it\u201d is the rest of the lands, which drink from it.<\/p>\n\n\n\n 16) \u201cFor He has founded it upon the seas\u201d are seven pillars, seven Sefirot HGT<\/em> NHYM<\/em> of ZA<\/em>, on which the land is supported. They are the seven seas, and the Sea of Galilee, Malchut<\/em>, governs them. However, it cannot be said that it governs them, since the Malchut<\/em> does not govern the seven Sefirot<\/em> of ZA<\/em>. Rather, the Sea of Galilee is filled by them because the Malchut<\/em> receives from them.<\/p>\n\n\n\n It is written, \u201cAnd established it upon the rivers.\u201d Who are the rivers? It is written, \u201cThe rivers have raised their voice; the rivers will raise their roaring.\u201d They are the Yesod<\/em> of ZA<\/em>, called \u201criver,\u201d as it is written, \u201cAnd a river went out of Eden to water the garden.\u201d<\/p>\n\n\n\n 17) This land, which is Malchut<\/em>, is called \u201cthe land of Israel\u201d when she is face-to-face with ZA<\/em>, who is called \u201cIsrael.\u201d But why does Jacob, who is Israel, not govern her like Moses? After all, he, too, is a Merkava<\/em> for ZA<\/em>, called \u201cIsrael,\u201d as it is written, \u201cAnd I appeared to Abraham, to Isaac, and to Jacob, as Shadai<\/em>,\u201d which is the name of the Nukva<\/em> before she makes a coupling with ZA<\/em>.<\/p>\n\n\n\n 18) However, Jacob took the house below, in this world, and hence was denied the house above, Malchut<\/em>. With the house below, the four women, he established the upper house, Malchut<\/em>, in twelve tribes and seventy branches, which are her seventy names, the seventy souls that came to Egypt. Moses took the upper house, Malchut<\/em>, and left the lower house, since he was separated from his wife. This is why it is written of Jacob, \u201cAs Shadai<\/em>,\u201d since only as Shadai<\/em> did the Creator speak to him, and nothing more than that. It is written, \u201cAnd My name is HaVaYaH<\/em>, I am not known to them,\u201d to speak with them on this degree of HaVaYaH<\/em>, the upper one.<\/p>\n\n\n\n 19) Jacob was the glory of the patriarchs, the perfection of everything. In all of them, it writes, \u201cto Abraham, to Isaac,\u201d and one letter was added in him, Vav, as it is written, \u201cAnd to Jacob.\u201d The Vav<\/em> [and] was added in him to show that he was more complete than all of them. And yet, he was not rewarded with using Malchut<\/em>, like Moses.<\/p>\n\n\n\n 20) It is written, \u201cAnd I have also established My covenant with them, to give them the land of Canaan,\u201d since they were circumcised, and anyone who is circumcised inherits the earth. Only righteous ones inherit the land, and anyone who is circumcised is called \u201crighteous,\u201d as it is written, \u201cThen all your people will be righteous; they will inherit the land forever.\u201d Anyone who is circumcised and keeps the sign of the covenant is called \u201crighteous.\u201d Joseph was not called \u201crighteous\u201d all his days until he kept the token of the holy covenant. When he kept it in the deed with Potiphar\u2019s wife, he was called \u201crighteous,\u201d \u201cthe righteous Joseph.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" 1) \u201cTrust in the Lord forever and ever, for the Lord is God, an everlasting rock.\u201d \u201cTrust in the Lord\u201d […]<\/p>\n","protected":false},"featured_media":0,"parent":10060,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-10119","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n