Thank the Leader, Sing, O Righteous, Praise with a Tune, a Song, and a Blessing

190) “For the Leader on Shushan Edut; Michtam of David to teach.” First it is written, LeMenatze’ach [For the Leader], with the letters of Netzah, which means a pure tune. In it we read, “The Lord is a man of war,” to the nations of the world, and Rachamim and Din on Israel. It is written, “And when the wicked perish, there is joy.” Hence, when the Creator defeats the wicked there is a pure tune. The letters Mem-Lamed (70) of “For the Leader” are His seventy names, and with NH they are AB (72), as is the number of Hesed, as it is written, “Pleasantness in Your right forever [Netzah].” Netzah is to the right, Hesed.

191) Regarding Hod it is written Hodu [thank] the Lord. Regarding Tzadik [righteous], Yesod, it is written, “Sing, O righteous with the Lord,” as well as “Sing with gladness for Jacob.” It indicates unification, Tifferet, Yesod, Malchut, for “sing” is Yesod, in which there is “singing.” Jacob is Tifferet; joy is Malchut.

In Tifferet, it is written, “Praise God, Hallelujah, praise the Lord [Koh].” There it is HaVaYaH because Tifferet is called HaVaYaH.

“With a tune and a song” is HG. A tune is Hesed; a song is Gevura. “With a song and a blessing” are HB. A song is Hochma; a blessing is Bina. “In my happiness” is Keter; in glory is Malchut.

192) A psalm is Gevura, with the letters of Raz [secret (Reish-Zayin)] Mum [flaw (Mem-Vav-Mem)] with respect to a song of Torah and a song of prayer. When the left line governs by itself, light turns to Raz [secret], the Achoraim of light. For this reason, there is a Mum [flaw] in it, a grip to the outer ones. All this comes from the side of Kedusha.

A psalm from the song of the Sitra Achra is the letters of Mum Zar [foreigner (Zayin-Reish)]. This is why it was said, “A song in the house, ruin in the house.” It is considered menstruation, a maidservant, the daughter of idol worship, a harlot. It is the letters of Mizmor [psalm], Raz Mum.

A tune is Hesed. There, there are the letters of garden, Malchut, and so is the beauty of the tune, in which there is Hallel [praise], like the praise which, on the night without sleep, it is for the Lord, to bring them out of the land of Egypt. That is, not every tune is Hesed, but only the beauty of the tune turns toward Hesed, which is the praise of the exodus from Egypt, which leans toward Hesed.

Ashrei [Happy] is Keter, in which the world begins to praise. It is like Keter, who is the beginning of the Sefirot. Happy is the people that such is its state.

In the blessing, Bina, it is written, “I will bless the Lord at all times,” since the abundance of Bina does not stop. In a praise is Malchut, as it is written, “His praise is always in my mouth,” since mouth implies Malchut.

193) He returns to interpret the verse, “For the Leader on Shushan Edut; Michtam of David to teach.” “For the Leader” is Netzah. “On Shushan Edut” is Hod. In Shushan [rose], the red governs the white, since in Netzah, the white governs the red. Edut is a righteous, a covenant, Yesod, which is gripped in heaven and in earth, in ZA and in Malchut, as it is written, “I call heaven and earth to witness against you this day.” Here is the unification of Tifferet, Yesod and Malchut. “Testify” is Yesod, “The heaven and the earth” are Tifferet and Malchut.

Michtam are the letters Mem-Chaf Tav-Mem. Mem-Chaf is righteous, Yesod. Tav-Mem is the middle pillar, Tifferet, body, the degree of Jacob, a complete man. We regard “body” and “covenant”, Tifferet and Yesod, as one. For this reason, Mem-Chaf Tav-Mem are one word, Michtam. “To teach” are HG, from which the Torah was given, to learn and to teach.

This verse contains all seven Sefirot HGT NHYM, since to teach is HG, Michtam is Tifferet, “For the Leader” is Netzah, “On Shushan” is Hod. The testimony is Yesod; “For David” is Malchut.

194) But it is written, “For the Leader on the Eighth,” so that Netzah will not move from Hod, which is the eighth Sefira. This is why he said, “For the Leader on the Eighth,” and did not say, “For the Leader on Shushan. But the degree is Bina, so why did they explain that He gave the Hod to Moses, as it is written, “And You shall put of Your majesty on him”?

195) The letter Hey of Yod de HaVaYaH rises and is doubled in the letter Yod of Yod-Hey, which is five times ten, being the fifty gates of Bina. They expand from Hesed to Hod, five Sefirot, ten in each Sefira, being fifty Sefirot that take the fifty gates of Bina. For this reason, from Bina to Hod it is all one expansion. Therefore, when we say Hod, Bina is included in it.

Afterward comes the righteous, Yesod, and takes all fifty gates of Bina alone, as he is equal to all five. It is so because Yesod comprises all five Sefirot HGT NH, and is called “all,” which is fifty in Gematria [Chaf-Lamed], since he takes all fifty gates. Likewise is the Kalah [bride], Malchut. She takes all fifty gates, and this is why she is called “bride” [Chaf-Lamed-Hey]: “all” [Chaf-Lamed], like Yesod, implying fifty gates, with an added Hey because she is a Nukva.

However, one who is not rewarded with Bina but with five Sefirot HGT NH, is rewarded with them in themselves; he is not rewarded with the expansion of the fifty gates of Bina in them.

196) The letters of LaMenatzeach [For the Leader] are Mem-Lamed Nun-Tzadi-Het. Mem-Lamed are from HaShMaL, Mem-Lamed from Het-Shin, the initials of the “animals of fire” [in Hebrew]. They are Hod and Netzah, corresponding to two lips. The upper lip is Netzah; the bottom lip is Hod. For this reason the lips are called “murmuring animals of fire.”

The work of the Merkava [assembly/chariot] is from the word “And I saw to the word Hashmal. Hashmal is the initials of the “animals of fire” [in Hebrew], since from the side of Gevura they are called NH, “animals of fire.” The river that emerges from the sweat of these animals of fire is Yesod. All those three, NHY, are a Merkava for the glory of man, ZA.

Here he interprets the words “For the Leader,” to be NH together. The letters Mem-Lamed in Hashmal mean murmuring. There is no speech unless with two lips, NH. Hence, when there is the word Mem-Lamed Nun-Tzadi-Het, Mem-Lamed implies Hod. It is so because by the connection of Hod, Netzah becomes speaking. With respect to Gevura, NH are called “murmuring animals of fire,” the initials of HaShMaL. Yesod is a river of fire that emerges from the sweat of NH, and these NHY are a Merkava for Tifferet, which is the actual ZA.

197) The work of the Merkava is Malchut, as she is made by the Merkava, NHY. In those three, NHY is HBD of Malchut, since HBD of Malchut are made of the Roshim [heads] of NHY de ZA. For this reason, one does not study the work of the Merkava alone, unless he is wise and understands with his own mind, meaning one who has been awarded HBD, for wise means wisdom [Hochma], and understanding means Bina. And “with his own mind” is Daat.

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