Kabbalah do Izajasza 44:6

We should have a closer look at this verse, now. It is written: "All the nations are as nothing before Him" (Isaiah 40:17). What is so special about this? He answers Rather, "Who would not fear You, O King of the nations?" (Jer. 10:7) is He the King of the other nations, and not the King of Yisrael?! The Holy One, blessed be He, wishes to be glorified by Yisrael. Therefore, He is always called in relation to the name of Yisrael, as is written, "Elohim of Yisrael," "Elohim of the Hebrews" (Ex. 5:3). Also it is written: "Thus says Hashem, the King of Yisrael" (Isaiah 44:6) - the King of Yisrael explicitly! The other nations of the world said, We have a different Guardian up in the heavens, because your King governs over you alone, and not over us.

Rabbi Yitzchak opened: "While the king was reclining at his board, my nard sent forth its fragrance" (Shir Hashirim 1:12). "While the king," refers to the Holy One, blessed be He, as is written, "Thus says Hashem, the King of Israel" (Yeshayah 44:6), and, "And he was King in Yeshurun" (Devarim 33:5). "While the King was reclining at his board," MEANS between the wings of Cherubs THAT WERE ON THE ARK OF THE TESTIMONY. "My nard gave forth its fragrance," MEANS THEY CAUSED THE HOLY ONE, BLESSED BE HE, to depart from among them, AND "GIVES FORTH ITS FRAGRANCE" MEANS THEIR BAD ODOR!

34 (34) Said the Intellect - Now that we have returned to your hearts the order of HaShem's actions may he be blessed, All of the great actions He has done since placing man upon the earth (Job 20:4), and everything that her promised us to do through the holy prophets, behold that which is clear to us from this with complete clarity - is the might of His singularity may He be blessed. And you will see that all of the other characteristics of his completeness which is without limitation, are not clear to us at all, because we do not have the strength to grasp them. By example, We know that he is wise, but we cannot grasp the ends of his wisdom; we know that he is knowing, but we cannot grasp his knowledge. And therefore the Rabbis may their memory be blessed said (Prayer of Eliyahu, Tikunei Zohar, second introduction), "You are wise, and not with knowable wisdom, you are understanding and not with knowable insight", and since we are unable to understand these characteristics, a forbidding of examination of these emerges for us, for in regard to all like this it says (Chaggigah 13a in the name of Ben Sirah 3:21) "In that which is beyond your comprehension do not seek, in that which is hidden from you do not examine"; and similarly they said (Sefer Yetzira chapter 1), "If your heart runs - return to your place":