Kabbalah sa Mga Awit 89:15: Sha'arei Orah & Idra Zuta

Know that since HaShem-יהו״ה, blessed is He, is perfect, crowned, and bears all qualities, in that all the Sefirot are unified, perfected and completed in Him, along with all creatures, as we have informed you, therefore during the act of creation (Ma’aseh Bereishit) itself, there was no need for Torah to mention HaShem-יהו"ה. This is because at that point, the world and its creatures had not yet been perfected, nor had the act of creation been completed, in that the world was not yet whole. Rather, all things were still in the process of being made and coming forth. However, once the creation of the world was complete, in that everything was included and in a state of perfection, the Torah mentions HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, these being two names that unify one with the other. This is because oftentimes, His name God-Elohi”m-אלהי״ם manifests in His name of Lordship-Adona”y-אדנ״י, and then His name of Lordship-Adona”y-אדנ״י is also called God-Elohi”m-אלהי״ם, as you already know.³From the First Gate. Then, when HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is unified, this being the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, all things come to a state of total perfection.⁴When reading scripture, if HaShem-יהו"ה and Lord-Adona”y-אדנ"י are juxtaposed, HaShem-יהו"ה is pronounced as Elohi”m-אלהי"ם.

Now, the great secret is conveyed in the verse,³²Psalms 89:15 “Righteousness-Tzedek-צדק and justice-Mishpat-משפט are the foundation of Your throne, kindness and truth precede Your face.” This is because, according to the influence it receives, at times righteousness-Tzedek-צדק leans towards judgment-Din, as we explained.³³In the First Gate. That is, on its own, righteousness-Tzedek-צדק is great and powerful judgment-Din.³⁴That is, when the Sefirah of kingship-Malchut, which is righteousness-Tzedek-צדק is absent of influence from justice-Mishpat-משפט, which is the Sefirah beauty-Tiferet, then (Proverbs 13:23), “Some perish for lack of justice-Mishpat-משפט,” meaning that the Sefirah of kingship-Malchut is lacking the quality of justice-Mishpat-משפט, which is the Sefirah of beauty-Tiferet. It is then called poor-Ani-עני, as discussed before, and leans toward judgment-Din. However, when the quality of justice-Mishpat-משפט is joined to it, the throne is then established with mercy-Rachamim. If justice-Mishpat-משפט ascends and reaches kindness-Chessed and truth-Emet as one, they then are called the Radiant Face (Panim HaMe’irim-פנים המאירים) and all is done with great and abundant mercy. This is the meaning of the continuation of the verse,³⁵Psalms 89:15 “kindness-Chessed-חסד and truth-Emet-אמת precede Your face.” The word, “Precede-Yekadmu-יקדמו Your face” is of the same root as in the verse,³⁶Lamentations 5:21 “Renew our days as of old-K’Kedem-כקדם,” and the verse,³⁷Micah 7:20 “As you swore unto our forefathers in days of old-Yemei Kedem-ימי קדם.”³⁸At the conclusion of the thirteen qualities of mercy of Michah. That is to say, both these verses are indicative of mercy which stems from the crown-Keter, which is called Preceding-Kedem-קדם, as will be discussed in the Tenth Gate.

The verse therefore states,⁷⁹Psalms 130:3 “If You preserve iniquity Ya”h-י״ה, Lord-Adona”y-אדנ״י, who could survive?” The explanation of the verse is that, if Ya”h-י״ה, which is the World of Mercies – would preserve iniquity, when we then come in judgment and encounter the judgments-Din of Might-Gevurah when they are in the hands of Kingship-Malchut, which is HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י, then “Who could survive” and who could withstand it? For, as we already explained in the First Gate, when the quality of Kingship-Malchut is roused to conclude the exacting of judgment-Din on novel creatures, it destroys both soul and flesh, as we explained on the verse,⁸⁰Psalms 89:15 “Righteousness-Tzedek and justice-Mishpat-משפט are the foundation of Your throne.” We already expanded on this with much explanation. Thus, “If You preserve iniquity Ya”h-י״ה,” which is the World of Mercies-Olam HaRachamim, who then can stand before the Lord-Adona”y-אדנ״י in the World of Judgment-Olam HaDin, and who would survive?