Jay Michaelson on learnkabbalah.com
Netzach means “eternity;” it is the aspect of revelation which stretches horizontally for all time, and the attribute of endurance within the Divine — in the sense both of “God’s mercy endures forever” and the more common usage of endurance through difficult times. Hod, its complement, means “splendor.” It is the aspect of revelation which exists vertically, as a peak experience, or contact with that which is transcendence. It is the source of what Heschel called the experience of radical amazement: the shattering encounter with the numinous that engenders the birth of wonder.
On the more mundane planes, we can (borrowing from Thomas Edison) understand hod as inspiration, and netzach as perspiration. Hod are those moments of insight at which we sing and shout “awwww!” Netzach are the rest of the times. Hod are, in relationship, those perfect evenings on tropical islands, where the sun sets over the water and the night is filled with love. Netzach are the times you pick your lover up at the airport. To paraphrase Rabbi Zalman Schachter-Shalomi, hod is like a Ferrari; netzach like a Hummer. To paraphrase Jack Kornfield, hod is the ecstasy; netzach is the laundry.
…
[W]hen you are experiencing an expansive moment of hod, know that you’re experiencing hod; don’t imagine it will last forever, but don’t blow it off as merely a “high” either. Hod moments give us the juice to keep going on; netzach is the going on itself.
וְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃
Moreover, the Netzach of Israel does not deceive or change Her mind, for She is not human that She should change Her mind.”
תָּנָא דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״נֶצַח״ ״סֶלָה״ ״וָעֶד״ — אֵין לוֹ הֶפְסֵק עוֹלָמִית. נֶצַח, דִּכְתִיב: ״כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף״.
With regard to the end of this verse, a Sage of the school of Rabbi Eliezer ben Ya’akov taught the following baraita: Wherever it states netzaḥ, Selah, or va’ed, the matter will never cease. Netzaḥ, as it is written: “For I will not contend forever; neither will I be eternally [lanetzaḥ] angry” (Isaiah 57:16), which demonstrates that netzaḥ bears a similar meaning to forever.
וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.
שני שמות הקודש שהם שלישי ורביעי על דרך המעלות הם הנקראים אלהים צבאות, יהוה צבאות. ושניהם נכללים לפעמים כאחד, כאמרו: יהו"ה אלהים צבאות שמעה תפלתי (תהלים פד, ט).
...
ושניהם פועלים לפי הדין הישר בכל צבאות העולם: האחד פועל מצד החסד, והשני פועל מצד הדין.
Two holy names make up the third and fourth gates (counting up from Malchut) on the elevated path of virtue; they are called Elohim Tzevaot/God of Multiplicities and YHVH Tzevaot/YHVH of Multiplicities. And both are sometimes included as one, as it is said,"YHVH Elohim Tzevaot, listen to my prayer." (Ps. 84:9) And sometimes they are found individually.
...
And both act according to the righteous law in all the Tzevaot/multitudes/armies of the world: one acts on the side of Hesed, and the other acts on the side of the Din/Gevurah.
(א) ג וּכְשֶׁאָדָם עוֹשֶׂה אֵיזֶה מִצְוָה, יֵשׁ כֹּחַ בְּהַמִּצְוָה לֵילֵךְ וּלְעוֹרֵר כָּל הָעוֹלָמוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת (שמות י׳:ט׳): בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ, בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ. וְזֶה בְּחִינַת מַלְכוּת מַלְבִּישׁ נֶצַח הוֹד יְסוֹד, שֶׁהֵם כְּלֵי הַהֲלִיכָה.
...
(א) ד וְעַל־יְדֵי הַהִתְעוֹרְרוּת, הַיְנוּ עַל־יְדֵי הֲלִיכָה, נִמְשָׁךְ בְּרָכָה לְכָל הָעוֹלָמוֹת. וְזֶה בְּחִינַת: נֶצַח הוֹד יְסוֹד מַלְבִּישִׁין אֶת חֶסֶד גְּבוּרָה תִּפְאֶרֶת, שֶׁהֵם הַיָּדַיִם, שֶׁמִּשָּׁם כָּל הַבְּרָכוֹת.
(1) 3. When a person performs some mitzvah, there is power in that mitzvah to go and arouse all the worlds to the service of God. This is as in (Exodus 10:9), “With our children and elders we will go… with our sheep and cattle we will go.” This is the concept of Malkhut enclothing Netzach, Hod, Yesod —the ambulatory organs.
...
(1) 4. Now through this arousal, i.e., through the going, blessing is drawn to all the worlds. This is the concept of Netzach, Hod, Yesod enclothing Chesed, Gevurah, Tiferet —the hands, from which all blessings come.
Netzach (Victory, Eternity) - According to Kabbalistic Teachings of the Female Prophets, Netzach is associated with Hannah
Netzach is our ability to endure, to apply ourselves tirelessly to some task, to put a plan into action and follow through with it. It is the way the willpower (ratzon) of a person is applied to life and leads to victory. Netzach shows us the Creator's tireless participation in the world and how our devotion to God in any undertaking is what makes God's participation manifest in the world of action.
לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ לְיַחֵד שֵׁם י"ה בְּו"ה בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל יִשְׂרָאֵל. הִנְ֒נִי מוּכָן וּמְזֻמָּן לְקַיֵּם מִצְוַת עֲשֵׂה שֶׁל סְפִירַת הָעֹֽמֶר כְּמוֹ שֶׁכָּתוּב בַּתּוֹרָה. וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת עֹֽמֶר הַתְּ֒נוּפָה שֶֽׁבַע שַׁבָּתוֹת תְּמִימוֹת תִּהְיֶֽינָה: עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁ֒בִיעִית תִּסְפְּ֒רוּ חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַundefined: וִיהִי נֹֽעַם אדושם אֱלֹקֵֽינוּ עָלֵֽינוּ וּמַעֲשֵׂה יָדֵֽינוּ כּוֹנְנָה עָלֵֽינוּ וּמַעֲשֵׂה יָדֵֽינוּ כּוֹנְנֵֽהוּ: בָּרוּךְ אַתָּה undefined אֱלֹקֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל סְפִירַת הָעֹֽמֶר:
25. הַיּוֹם חֲמִשָׁה וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלשָׁה שָׁבוּעוֹת וְאַרְבָּעָה יָמִים בָּעֹֽמֶר:
נצח שבנצח
I am prepared and ready to perform the affirmative command to count the Omer, as is written in the Torah: “And you shall count for yourselves, from the day after the day of rest, from the day you bring the omer as the wave-offering, seven complete weeks shall there be; until the day following the seventh week shall you count fifty days; and you shall bring a new meal-offering unto Adonoy.” Blessed are You, Adonoy, our God, King of the universe, Who sanctified us with His commandments and commanded us to count the Omer. May the pleasantness of my Master our God be upon us, and the work of our hands established for us, and the work of our hands—establish it. Blessed are You, Adonoy, our God, King of the universe, Who sanctified us with His commandments and commanded us to count the Omer.
Today is five and twenty days, which correspond to three weeks and four days of the Omer.
Netzach she'b'Netzach