Quoting Commentary for Psalms 121:1

A kabbalistic approach concentrates on the extra word הוא. According to the Midrashim it would have sufficed for the Torah to write ותרא אותו כי טוב; why did the Torah bother with the additional word הוא? The word הוא was added as one of the names of G’d such as we find in Psalms 100,3 הוא עשנו ולו אנחנו “He (G’d) has made us and we are His.” Or, Isaiah 42,8 -אני ה׳ הוא שמי, “I am the Lord, הוא is My name.” When our sages (Menachot 29) stated that G’d created the world with the letter ה, they meant with the letters הו of His name He created the world. The letter ו symbolises the number 6, the six directions which receive radiations (divine input) from the benevolent Presence of G’d, שכינה. G’d’s Presence protects the world from harm; this is why David in Psalm 121 where he commences with the words “I raise my eyes to the mountains, from where will my help come?,” uses the word שומר, guardian, 6 times in the course of this psalm. This was David’s way of alluding to the שכינה. Seeing that the letter א and what it stands for is so crucial to continued existence, it was added to the two letters הו, forming the word הוא. In this way Moses’ relationship to G’d Who represents the ultimate significance of א was shown already the moment he was bom. In other words: the two words כי טוב tell us that the house was filled with light at Moses’ birth, whereas the additional word הוא tells us that this was divine light, light from a celestial source. Yocheved experienced the presence of the שכינה when she saw this light. The word הוא in our verse is also what prompted our sages to explain the word ותראהו, “she saw him,” in verse 6 as a reference to the שכינה. The Torah only needed to write ותפתח ותרא, “she opened and she saw;” instead the Torah wrote ותפחת ותראהו, “she opened and she saw Him,” i.e. the שכינה. G’d’s benevolent Presence had accompanied Moses to the reeds. Clearly, this is another proof that the kabbalists arrived at this interpretation by the letters הו which the Torah appended to the word ותרא. If Batya, Pharaoh’s daughter was granted a vision of the שכינה, it is quite natural that Yocheved the righteous mother of Moses should be granted no less.

I will now proceed to enlighten you about this subject. The Torah first mentions that one of the kings was called Hadad (verse 35) whereas in verse 39 we are told that a King by the name of Hadar followed the King Baal Chanan. Both these names are derived from the expression הוד והדר both of which expressions describe attributes, character traits. The meaning of the name (הדד (בן בדד whose letters comprise a numerical value of 13 is that that King possessed 13 character traits. These traits derive from the ten emanations (the numerical value of the word בדד, whereas בן means “derived from”). The 13 characteristics are the ones required to guide this terrestrial universe along the lines G’d desires. This world is also perceived as the world of בחינה, “perceptions”, i.e. in which we have to decide what is right and what is wrong and act accordingly. [I believe the term is borrowed from the writings of the author of Chovot Halevovot and means that by means of observing both the evidence of our eyes that there was a Creator, etc., as well as the evidence of history and how G’d revealed His attribute of Mercy as well as that of Justice, we can form a more or less accurate picture of both the wisdom and the Justice which are the foundations of this universe. Ed.]
Hadad called the name of the city which was his capital עוית, “something corrupt,” to symbolise the presence of the evil urge which is bent on corrupting man. It was a place from which onlookers perceived perverted justice as emanating. In verse 39 the Torah goes on to write וימלך הדר תחתיו, “Hadar ascended the throne in his place, and the name of his capital was פעו, (a reference to flying creatures)” as the souls would fly from there. The word “his city (capital)” i.e. עירו, is derived from the expression עיר וקדיש, in Daniel 4,10, i.e. “a wakeful flying angel.” The wife of this Hadar was called מהיטבאל, Mehetabel, a reference to the attribute of “goodness” which G’d promised Moses to let parade in front of him (compare Exodus 33,19). This attribute is also known as אל seeing that G’d had said of Moses [to Miriam and Aaron in Numbers 12,8, Ed.] that the latter was thoroughly at home and trusted in G’d’s entire “house,” i.e. in His universe. The house is the place where a human being feels “good,” at ease. When the Torah continued to describe Mehetabel as “the daughter of Matred,” this is a euphemism and does not refer to Matred being an actual mother of Mehetabel and her as being a biological daughter of someone called Matred. The expression בת מטרד means that Mehetabel in turn was a derivative of the major attribute Matred. We find the term בת as meaning a measure (attribute) in Kings I 7,26 where the size of the basin in which the priests washed their hands before proceeding to perform Temple service is described as containing 2000 such measures of water. This attribute was capable of misleading man’s thoughts as our sages said when they sought to explain how Rabbi Elisha ben Avuyah (known as אחר, “the other one, the heretic,” as he took the wrong theological-philosophical turn). The Talmud Chagigah 14 described this Elisha as becoming guilty of קצץ בנטיעות, becoming a heretic in his thinking.
The Torah here explains further that this attribute (Matred) was one which was composed of a combination of Mercy and Justice; the Torah alludes to this by calling it בת מי זהב, “a derivative of water and gold.” The Shechinah, which is also known as בת, is perceived as radiating in 6 directions all combining elements of the attribute of Mercy as well as elements of the attribute of Justice.
We also know that the letter ד in the Holy Tongue is sometimes substituted for by the letter ת, so that the word מטרד could be understood as מטרת, the Aramaic translation of משמרת, “protective supervision.” In Psalm 121 we encounter this word (שמר) no fewer than 6 times when the psalmist describes G’d as watching over him in every direction.
Up until now, the Torah spoke about what goes on in the celestial regions of the universe. From here on it addresses itself to what goes on in our terrestrial regions. These “lower” regions are presided over by “mere” אלופים, mortal chiefs, rather than מלכים, “kings, celestial attributes, forces.”
May the Lord grant us the wonderful insights which the prophet Hoseah prayed for (Hoseah 6,3) when he described the heart as gaining knowledge of G’d comparing this new-found knowledge to a fountain of water gushing forth. After all, the Torah has been compared to a fountain of water as we know from Solomon who is on record in Song of Songs 4,15 מעין גנים באר מים חיים ונוזלים מן לבנון, “purified in a garden spring, a well of living waters flowing clean from the Lebanon.” We also have an assurance from the prophet Isaiah 12,3 concerning the future insights we shall be accorded when he wrote ושאבתם מים בששון ממעיני הישועה, “and you will draw waters joyfully from the fountains of salvation.”