“Rise, Rabbi Shim’on, and let us hear new matters from you on this verse [For the lead player, on shushan-edut, a David michtam]. First: לַמְנַצֵּחַ (la-menatseaḥ), For the lead player (Psalms 60:1), contains נֵצַח (Netsaḥ), Victory—נִגוּן צַח (nigun tsaḥ), pure melody, and by it YHWH is called a Man of War towards the nations of the world, but of Compassion and Justice towards Israel. And the mystery of the matter is contained in: and when the wicked perish—רִנָּה (rinah), glad song (Proverbs 11:10) [thus when the blessed Holy One is מְנַצֵחַ (menatseaḥ), victorious, over the wicked there is נִגוּן צַח (nigun tsaḥ), pure melody]. מ (Mem) and ל (lamed) are the secret of the seventy names that He has. Together with Netsaḥ and Hod they amount to seventy-two, which is numerically equivalent to חֶסֶד (Ḥesed). And the mystery of the matter: delights in Your right hand נֶצַח (netsaḥ), forever (Psalms 16:11).
הוֹד (Hod): הוֹדוּ לַיהוָה (Hodu l’Adonai), Give thanks to YHWH (1 Chronicles 16:8). צַדִּיק (Tsaddiq), Righteous One [Yesod], it is written: רַנְּנוּ צַדִּיקִים, בַּיהוָה (ranenu tsaddiqim ba-YHWH), sing gladly, O righteous, of YHWH (Psalms 33:1), and also: רָנּוּ לְיַעֲקֹב שִׂמְחָה (ranu l’Ya’aqov simeḥah), sing with gladness [Malkhut] for Jacob [Tif’eret] (Jeremiah 31:6). תִּפְאֶרֶת (Tif’eret): הַלְלוּ אֵל (Hallelu El) הַלְלוּיָהּ (Halleluyah) הַלְלוּ יָהּ (Hallelu Yah), Praise God (Psalms 150:1)—the Name of יְדֹוָד (YHWH). In נִגוּן (niggun), melody, and in זֶמֶר (zemer), tune—Ḥesed and Gevurah. In שִׁיר (shir), song, and בְרָכָה (berakhah), blessing—Ḥokhmah and Binah. In אַשְׁרֵי (asherei), happy—Keter. In תְהִלָּה (tehilah), praise—Malkhut.
מִזְמוֹר (Mizmor), a psalm [Gevurah] that has in it: רָז (raz), secret, and מוּם (moom), blemish, from the side of the זֶמֶר דְּאוֹרַיְיתָא (zemer de-orayita), song of Torah, and זֶמֶר דִּצְלוֹתָא (zemer de-tselota), the song of prayer [cf. BT Sanhedrin 98b]. A זֶמֶר (zemer), song, of the Other Side contains: זָר מוּם (zar moom), foreign blemish—זֶמֶר (zemer), song, in the house is destruction in the house [cf. BT Sotah 48a]. A menstruate, a slavegirl, a daughter of star and constellation worshipers, a prostitute—these are the letters of מִזְמוֹר (mizmor), a psalm [alluding to the offspring of any of these relations, namely, מַמזֵר (mamzer), bastard]. נִגוּן (Nigun), melody [Ḥesed]—containing גַן (gan), garden [Malkhut]. And such is the beauty of the נִגוּן (nigun), melody, which has in it הַלֵל (hallel), praise, like: it is הוּא-הַלַּיְלָה (hu-halaylah), a night of watch, to YHWH, for His taking them out of the land of Egypt (Exodus 12:42) [in other words, not the whole melody is Loving-kindness but only the beauty of the melody tends towards it, which is the mystery of Hallel of the Exodus from Egypt]. אַשְׁרֵי (Ashrei), happy—with which everyone begins to offer praises [אַשְׁרֵי (Ashrei), happy, is Keter, since like Keter, it is the beginning of the sefirot]. אַשְׁרֵי (Ashrei), happy, the people who has it thus (Psalms 144:15). Of בְּרָכָה (berakhah), blessing, it is as in, אֲבָרְכָה (avrekhah), let me bless, YHWH at all times (Psalms 34:2) [בְּרָכָה (berakhah), blessing, is Binah, since the emanation of Binah is unceasing as is blessings should be]. תְהִלָה (Tehilah), praise: Always תְּהִלָּתוֹ (tehilato), His praise, in my mouth [Malkhut] (ibid.).
[For the lead player] עַל שׁוּשַׁן עֵדוּת (Al shushan-edut), on shushan-edut (Psalms 60:1)—Hod, which is a שׁוּשַׁן (shoshan), rose, in which the red dominates the white, while with Netsaḥ the white dominates the red. But what is עֵדוּת (edut), testimony? The Righteous One [Yesod]—the covenant held by the heavens [Tif’eret/Ze’eir Anpin] and the earth [Malkhut]. As it is written: הַעִידֹתִי (Ha-eidoti), I have called to witness, against you this day the heavens and the earth (Deuteronomy 4:26). What is מִכְתָּם (mikhtam), writ (Psalms 60:1)? It forms two words מָך (makh), humble, and תָם (tam), complete/simple. Humble—the Righteous One [Yesod]. Complete—the middle pillar [Tif’eret] on the rung of and Jacob was a אִישׁ תָּם (ish tam), complete man (Genesis 25:27). We consider the body and the covenant [Tif’eret and Yesod] to be one [which is why מָך (makh) and תָם (tam) are written as one word: מִכְתָּם (mikhtam), writ]. לְלַמֵד (Le-lamed), to teach—Ḥesed and Gevurah, for from there Torah was given ‘לִלמוֹד (Lilmod), to study, and לְלַמֵד (le-lamed), to teach’ (M Avot 4:5).
[Moses the Faithful Shepherd] said to him: What you say is all very well, however: To the lead player, הַשְּׁמִינִית (ha-sheminit), the eight-stringed (Psalms 12:1)—Netsaḥ should not move from Hod, which is the eighth sefirah, and that is why he says: לַמְנַצֵּחַ (la-menatseaḥ), To the lead player, the eight-stringed [rather than To the lead player on shushan-edut as you have it]. The Holy Lamp [Rabbi Shim’on son of Yoḥai] responded: If that is so [i.e., if you want to be pedantic, one can ask an even more profound question]. Your rung is that of Binah; why, then, was it taught that ‘He gave Hod to Moses, as it is written: And you shall set something of מֵהוֹדְךָ (me-hodekha), your grandeur, upon him (Numbers 27:20)?’
That is a good question that you have asked. The letter ה (he) ascends by the י (yod), five times ten, the fifty gates of Binah, expanding from Ḥesed to Hod. Indeed in each sefirah there are ten making fifty. Therefore, just one expansion from Binah to Hod [in other words Binah is included in Hod]. Subsequently the Righteous One [Yesod] comes and by himself takes all fifty gates, it being equivalent to all five [sefirot]. And it is called כֹּל (Kol), All [numerically equivalent to fifty], because it takes all fifty gates. And so too the כַּלָה (kalah), bride [Malkhut], takes all of them [כֹּל (Kol), All, with the addition of ה (he) is feminine, i.e., כַּלָה (kalah), bride]. He said ‘Now surely everything is falling into place.’
Moreover, לַמְנַצֵּחַ (la-menatseaḥ) can be rearranged as מַל עִם נֶצַח (mal im Netsaḥ), sputter within Netsaḥ. And that מַלְ (mal), sputter, is from חַשְׁמַל (ḥashmal), amber/electrum, from ח ש (ḥet, shin) [which are the first and last letters of חַיּוֹת אֵשׁ (ḥayot esh), living beings of fire]. And these are Hod and Netsaḥ, which correspond to two lips. Therefore lips are called חֵיוָן אֶשָּׁא מְמַלְּלָ (ḥeyvan esha memal’la), sputtering living beings of fire. And in Ḥagigah [12a-13b] the question is asked: ‘Until where is the Work of the Chariot?’ And the answer was given: From וָאֵרֶא (va-ere), and I looked (Ezekiel 1:4) until חַשְׁמַל (ḥashmal), amber/electrum (Ezekiel 1:27, cf. the Arabic עַנבָּר [anbar]). [חַשְׁמַל (ḥashmal), amber/electrum, is an acronym for:] חַיּוֹת אֵשׁ מִמַלוֹת (ḥayot esh mimalot), sputtering living beings of fire. For from the side of Gevurah, they are called חֵיוָן אֶשָּׁא (ḥeyvan esha), living beings of fire, and the river that flows from the perspiration/humidity of these living beings is Yesod. All three of them [Netsaḥ, Hod, and Yesod] form a chariot for the תִפְאֶרֶת אָדָם (tif’eret Adam), beauty of Man [Ze’eir Anpin]” (Ra’aya Meheimna Pinḥas).