The Lord Called unto Moses
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I Will Save You from Afar351) “Fear not, O Jacob My servant ... For I will save you from afar.” Should it not have said, “From nearby”? “From afar” relates to the place, but “From afar” is as that verse, “From afar the Lord appeared unto me.” It is also written, “She brings her bread from afar.” This is the depth of the stream, Hochma, who is called “far,” as it is written, “I said, ‘I will get wisdom,’ but it was far from me.” This is the place from which the river, Bina, stretches out. 352) Since it is already written, “Fear not, O Jacob My servant,” what is, “And Jacob shall return and be quiet and at ease, and none shall make him afraid”? The Creator, ZA, rises up to Hochma, as it is written, “Why do You stand afar off, O Lord,” who is Hochma? From that far place, “I will save you,” meaning impart from the abundance of Hochma. “And Jacob shall return and be quiet” means that ZA will return from Hochma and descend to his place to mate with the assembly of Israel, Malchut. “And be quiet” is Yesod, and “At ease” in instilling his abode in Malchut. “And none shall make him afraid” means Isaac, the left line and Dinim, as it is written, “And Isaac was terrified and dreaded.” This is why it is written, “The fear of Isaac,” the left line. When that fear awakened, Yesod departed to another place and did not bestow upon Malchut, as it is written, “The sinners in Zion are afraid,” meaning they will fear the Dinim of the left line, which is called “fear,” and remove the Yesod so as to not bestow upon the Malchut. “In Zion,” since Zion is Yesod de Malchut, and Yesod de ZA departs her because of the Dinim of the left. This is why he says, “And none shall make him afraid.” And now the Creator has saved us from afar. He hid us in this place, in the cave, with peace and quiet and without fear of anything, since when the Creator performs a miracle, He does it in all of it.
I Will Give You Thanks Forever because You Have Done It353) “And Barak said unto her, ‘If you will go with me, then I will go.” Barak Said, “Since the spirit of holiness is upon her, I will be saved by her merit and no harm will come to me.” And as Barak relied on a woman to be saved by her merit, for us, who have the Torah with us, and she is the name of the holy King, it is even more so. 356) “Peace, peace, to him that is far and to him that is near.” There is a double “peace” here, one for the far and one for the near. But it is all one, meaning to the far who became near, which is one who repented, for previously, he was far and now he is near. Also, far means when a person drifts away from the Torah, he is far from the Creator. And one who is near the Torah, the Creator brings him closer to Him. 357) “I will give You thanks forever because You have done it, and I will wait for Your name, for it is good.” What is, “because You have done it”? It is written, “For it is good, in the presence of Your followers.” But is it not good for others? 358) Certainly, “Because You have done it.” And what did You do? To the world. The meaning of the words is “I thank You for having done the world.” This is so for because the Creator made and established this world, man thanks the Creator daily. “And I will wait for Your name, for it is good, in the presence of Your followers.” This is certainly so because in the presence of the righteous, the name of the Creator is good, and not in the presence of the wicked, who despise Him every day because they do not engage in Torah. 359) “I will give You thanks forever because You have done it.” “I will give You thanks” was said by King David in regards to Malchut, which He made. King David clung to her and inherited the Malchut [kingship]. “And I will wait for Your name, for it is good” is the Creator in the unification of this world, called “good,” Yesod. When is He called good? In the presence of Your followers. Who are Your followers? 360) There is upper Hesed—Hesed de ZA—and lower Hesed, which dresses in Malchut through Netzah and Hod. And those in NH are called “The sure mercies of David.” And when these mercies of David, NH were filled by the abundance that extends from Atik, Keter, then Yesod is called “good,” and then there is “Good in the presence of Your followers,” NH. And as Yesod is in Him, in the Good, so it perfumes this last world, Malchut, and everything is in blessing. This is why David awaited that degree, Yesod, which is called “good,” and which shines to that world to which he clung, the Malchut. 362) “And now, O our God, hear unto the prayer of Your servant, and to his supplications, and cause Your face to shine upon Your sanctuary that is desolate, for the Lord's sake.” If the name Lord [ADNI] was more important than all the names, it is good that he said, “For the Lord's sake.” But the name ADNI is the place of the courthouse, Malchut, from which Dinim come out to the world. Whoever saw that a king should be told, “Do for your servant, or for something that is smaller than you”? 363) But certainly, this is how it should be said, since the name ADNI established a house for the King and the Temple below. And one grips to the other: the name ADNI, Divinity, grips to the Temple, her abode. They are connected to each other, and when the Temple below exists, this name, ADNI, exists above. It is similar to one who says to a king, “Build this house and this palace so that the queen will not be sitting outside her palace.” Here, too, “Cause Your face to shine upon Your sanctuary that is desolate for the Lord's sake.” This means that I ask for Your desolate sanctuary for the sake of the Lord, so the name ADNI, which is Malchut, will not be outside her abode, which is the Temple. |