Kabbalah zu Daniel 4:78

Thus, this verse that reads: "Who would not fear You, O King of the nations," which means that He is a Supernal King, has dominion over them, punishes them and controls them, as He wishes to "...for to You it is fitting" to be feared above and below" "For among all the wise men of the nations" refers to the governors and rulers who govern them. "And in all their kingdoms" (Jer. 10:7) refers to the kingdom above. There are four ruling kingdoms above, and they govern all the other nations according to the desire of Hashem. And even with all this, they are not able to accomplish even the tiniest deed without Him commanding them. As it is written, "and He does according to His will in the host of heaven, and among the inhabitants of the earth" (Daniel 4:32). The "wise men of the nations" are the governors and rulers of above, from whom the Wisdom of other nations is derived. "And in all their kingdoms" refers to the aforementioned kingdom that rules, which is the literal meaning of the verse.

The fear that is essential and genuine occurs when a person fears his Master because he is almighty and governs all; because He is the main source and essence of all worlds. And everything that exists is as nothing compared to Him. As it is written, "and all the inhabitants of the earth are reputed as nothing" (Daniel 4:32) and a person should concentrate his desires to that place which is called "fear!"

How do we know this? From Nebuchadnezzar! Because even though he dreamt that dream, as long as he had mercy upon the poor, the dream did not come true. But because he cast the evil eye on the poor not to be gracious to them, what does the verse say? It reads, "While the word was in the king's mouth" (Daniel 4:28), his image immediately changed and he was rejected from people. This is why, "Let Us make man" (Genesis 1:26). Here the term "to make" is used. So in the verse it is written, "The man's name where I worked (lit. 'made') today is Boaz" (Ruth 2:19).

The inheritance and two crowns in Chochmah, Binah and Da’at of Zeir Anpin
He asks, what is this inheritance that Zeir Anpin receives from Aba and Ima? He answers, it is the bequeathal of his father and mother, which is their Chochmah and Binah. They bequeathed the two crowns concealed within them to this son. They are the two portions of Da’at that unites Aba and Ima. Zeir Anpin receives all three portions of Chochmah, Binah and Da’at from Aba and Ima, as in “one is present in three.” A crown called Chesed was hidden within Da’at from his father’s side; a crown called Gvurah from his mother’s side. They are all placed as crowns on the head of Zeir Anpin and he holds on to them, as they became his Chochmah, Binah and Da’at. When these Aba and Ima shine on him in the form of his inheritance of Chochmah and Binah and the two crowns of Da’at, they are all called the head phylacteries. They are their four passages. The inheritance, which is Chochmah and Binah, consists of “Sanctify to me…” (Shemot 13:1-10) and “And it shall come to pass…” (Ibid. 11-16). The two crowns of Da’at are “Hear, O Israel” (Devarim 6:4-9) and “And it shall come to pass, if you hearken…” (Ibid 11:13-21). The son receives everything, he inherits it all and it spreads within him from Chochmah, Binah and Da’at in the head throughout the body. The son, who is Zeir Anpin, gives to the daughter, who is Malchut, and she is sustained by him. In any case we surmise from here that the son inherits rather than the daughter. The son, not the daughter, inherits from his father and mother; and she is sustained by him as said about the tree that alludes to Zeir Anpin, “and on it was food for all” (Daniel 4:9).

The mouth of Zeir Anpin
The hair of the beard does not cover the lips. The lips are both red as a lily, as written, “his lips like lilies” (Shir Hashirim 5:13). The lips murmur Gvurah and murmur Chochmah. Good and evil depend on these lips, life and death. Rousers derive from these lips, because when the lips murmur, they are all roused to pronounce judgment in every court of law. They are called watchers, as written, “This matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).

The first three Sfirot of light; and Netzach, Hod and Yesod of the vessels of Chayah of Zeir Anpin
The Male, which is Zeir Anpin, expanded further to right and left of the property of the inheritance, that is, to Chochmah and Binah that are called the bequeathal of Aba and Ima (as said in section 67); Chochmah extended into Chesed and Binah into Gvurah. And when the colors – white from the right and red from the left – join in the central column, it is called Tiferet and the entire body reached equilibrium. A large, strong, handsome, and comely tree is formed, under which the animals of the field, which are the hosts of Briah, roam. The fowl of the sky perch on its branches, they are the hosts of Yetzirah, and it has food for everyone. Its branches are right and left, which are Chesed and Gvurah. Life and Chesed are extended from the right, and death and Gvurah are extended from the left. Its innards are made whole with Da’at and fill all parlors and chambers that are Netzach, Hod and Yesod, and Chesed, Gvurah and Tiferet, as I said (above in section 161), as written, “and by knowledge are the chambers filled” (Mishlei 24:4). This expansion signifies the first three Sfirot of the light of Chayah of Zeir Anpin.