156. Rabbi Elazar opened and said, \u201cLord, You are my God; I will exalt You, I will praise Your name, for You have done a wonder; Your counsels of old are faithfulness and truth.\u201d This verse is the meaning of faith. HaVaYaH is a sublime secret, and it is the beginning of the upper, hidden point that is unknown, upper AVI, Hochma, in which the Yod does not come out from the Avir [air], and they are concealed from Hochma, unknown.<\/p>\n\n\n\n
\u201cMy God\u201d is a faint whisper, YESHSUT, Bina, a beginning poised for a question, since the Yod comes out in it from the Avir at the time of Gadlut [greatness\/adulthood], but it is concealed and not known, and there is no one to reply to her. Although she is poised for a question, for revelation, since the Yod came out in her from the Avir and returned to light of Hochma, there is no one to reply to the question because the Hochma is not revealed in her place, but in the place of ZA and Malchut, since she is hidden and concealed.<\/p>\n\n\n\n
157. HaVaYaH, AVI, are not poised for a question whatsoever. \u201cMy God,\u201d YESHSUT, are poised for a question and there is no one to answer it. \u201cYou,\u201d right, Hesed of ZA, is a beginning that is poised for a question and to reply to it. However, it is only the beginning of this disclosure, and it is still not revealed in it, but only in Malchut. It is called \u201cthe upper priest,\u201d as it is written, \u201cYou are a priest forever after the order of Melchizedek.\u201d<\/p>\n\n\n\n
The upper priest is Hesed of ZA, standing on a thing, Malchut, since that thing stands only on the right, Hesed. The \u201cthing\u201d is Melchizedek, as is the name of Malchut.<\/p>\n\n\n\n
David said, \u201cI spoke\u201d and not \u201ca thing,\u201d since she connected with him, since David was a Merkava<\/em> [chariot\/structure] for Malchut, and all the words of praise for David came in that thing. This is why he said, \u201cI spoke,\u201d my Malchut. For this reason, \u201cYou\u201d is a priest, Hesed. Three places are called \u201cYou\u201d: Hochma, Hesed, and Malchut.<\/p>\n\n\n\n 158. \u201cI will exalt You\u201d means in all three names. \u201cLord, You are my God,\u201d together. \u201cAnd praise Your name\u201d properly. It is known that that name is Malchut, who is called \u201cname.\u201d \u201cFor You have done a wonder.\u201d \u201cWonder\u201d means concealment, that You made a covering and a clothing over the hidden light of Atik<\/em>, who is Bina, the head of the upper degree, the Hochma in her, called the \u201chidden Adam HaRishon,\u201d to clothe in a covering of light of Hassadim.<\/p>\n\n\n\n 159. \u201cFor You have done a wonder\u201d means You have done Aleph, for Peleh [wonder] has the letter Aleph [in Hebrew]. Aleph-Bet<\/em> means Aleph Bina. But her form is three sides, right, left, and middle, which is the beginning of the upper secret of Adam HaRishon, the three lines in Bina, which are the root of the form of Adam, the Mochin of ZA. This is so because there are two arms in the shape of the Aleph, from here and from here. These are two lines, Hesed and Gevura, which are the upper Yod and her bottom Yod, and the Guf [body] in the middle, the Vav between the two letters Yod.<\/p>\n\n\n\n It is all one. That interpretation is one with the interpretation that \u201cwonder\u201d is a clothing of Hochma in Hassadim, since this clothing comes only through three lines, and it is the unification of the Aleph. For this reason, Aleph is number one, as it is written, \u201cFor you have done Peleh [a wonder],\u201d which is Aleph.<\/p>\n\n\n\n \u201cFor You have done a wonder.\u201d This wonder is one degree of those wonders of Hochma, as it is written, \u201ca path no eagle knows,\u201d the fiftieth gate, and it is a wonder.<\/p>\n\n\n\n 160. First he calls it \u201cwonder,\u201d as it is written, \u201cWonderful Counselor,\u201d and there he did not say counsels from afar. And here he said \u201cwonders,\u201d counsels from afar. However, there, he had to appoint VAK to the upper degrees, which is why he says \u201cWonderful Counselor, Mighty God, Everlasting Father, Minister of Peace.\u201d God means mercy [Hesed]; Mighty means Gevura; Father is Tifferet; Everlasting is Netzah<\/em>; Minister is Hod<\/em>; and Peace is Yesod. But here he does not come to count the number of degrees.<\/p>\n\n\n\n Counsels from afar are two branches of willow, Netzah<\/em> and Hod<\/em>. Because all the counsels of the prophets come from there, they are called \u201ccounsels from afar,\u201d since the prophets receive from Netzah<\/em> and Hod<\/em>.<\/p>\n\n\n\n \u201cFaith, faithful\u201d are two that are one, for they are a river and a garden, Yesod and Malchut. The river, Yesod, comes out of Eden, and the garden, Malchut, is watered from it. But in the verse, \u201cLord, You are my God\u201d is all of the hidden meaning of faith, since \u201cLord\u201d is Hochma, \u201cmy God\u201d is Bina, \u201cYou\u201d is Hesed, \u201cWonders\u201d is three lines HGT, \u201ccounsels from afar\u201d is Netzah<\/em> and Hod<\/em>, \u201cfaith\u201d is Malchut, and \u201cfaithful\u201d is Yesod.<\/p>\n","protected":false},"excerpt":{"rendered":" 156. 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