Kabbalah for Psalms 2:13

"After the death of the two sons of Aaron" Rabbi Yitzchak opened the discussion saying, "Serve Hashem in fear, and rejoice with trembling" (Tehilim 2:11). It is also written, "Serve Hashem with gladness: come before Him with singing" (Ps. 100:2). These verses appear to contradict one another. We have learned that "serve Hashem in fear" means that one must first show fear and awe in every act he wishes to perform before his Master. As a result of this reverence before his Master, he will merit to serve with joy the commandments of the Torah. Therefore, it is written, "What does Hashem your Elohim require of you, but to fear" (Devarim 10:12).

[In his study,] the student must combine fear and joy, as it is written, rejoice with trembling (Ps. 2.11). [He must] add modesty to these two virtues. The reason for the combination of these three virtues [is this]: He requires [the virtue of] fear lest he err and sin. Moreover, he is delving [in his studies] in the place of the flame of the fire of joy, which matter, I have heard, requires prayer [for success]. Also, the Torah certainly depends upon [the virtue of] joy.

And I heard behind me (Ezek. 3:12) a herald calling. Will you not answer [that] I will prepare my generation, for you have not denied the words of the Master of the Earth, [who is] awesome in praise in the darkness, and light dwells with Him (Dan. 2:22). I will tell of the decree (Ps. 2:7), advice from afar. Indeed, these are the lambs of the Merciful One, the eternal God [who] is a dwelling-place (Deut. 33:27), Selah. Why should you ask, when it is miraculous? (Judg. 13:18). The Lord of Hosts has purposed, and who will disannul it? (Isa. 14:27). If I would relate and speak of them, they are more than can be told (Ps. 40:6), for it is to test (Exod. 20:20) us that He orders His angels (Ps. 91:11) for us in the high heavens above and on the earth below (Deut. 4:39). They sanctify and purify themselves (Isa. 66:17) to comprehend the rash and to give merit to the multitude concerning the things that are the mysteries of the world, to bring all hidden things to judgment (Eccles. 12:14), for thus it arose in [His] thought, and it is known to all that there is a time and a season for each thing (Eccles. 3:1), and snarl against all sound wisdom (Prov. 18:1), and [for] the enlightened one [who wishes] to do well, his silence suffices for him. Let him be [more] silent for the Lord than the roar of the lion [is loud]. He will place and desire, and his heart will understand that not all faces are alike, and [that] God has made high and uplifted (Isa. 57:15) lowly and dark, both essential and nonessential, [so] that they should fear Him (Eccles. 3:14). For the mem and the samekh on the [stone] tablets are still suspended and stand. They warn and testify as a sign and anger [that will] consume and destroy those who utilize the crown not for its own sake,³Cf. Mishnah, Avot 1:13. with a deadly poison for those who defy her will. A contemptible brand in the thought of him that is at ease (Job 12:5) under every leafy tree (Deut. 12:2).

You may say that there were those who were persecuted. This is a decree from above, such as the one for Rabbi Akiva and his companions and so it came to mind. Studying Torah usually means freedom from the Angel of Death, who cannot have sway over him. Assuredly this is so. If Adam had cleaved to the Tree of Life, which is Torah, death would not have been brought upon him and the whole world. It was "engraved upon the tablets" (Shemot 32:16) when the Holy One, blessed be He, gave Torah to Yisrael. This has already been explained. Do not pronounce it "engraved" (Heb. charut), but freedom (Heb. cherut), because there was freedom from the Angel of Death. If it were not for Israel committing the sin of the Golden Calf and leaving the Tree of Life they would not have brought death back to the world. And the Holy One, blessed be He, said, "I had said, 'You are angels, all of you sons of the most High'" (Tehilim 82:6). You defiled yourself, "therefore, you shall die like a man" (Ibid. 7). Therefore, the evil serpent which darkened the world cannot have power over anyone occupied in the study of Torah.

El (“To”). This is a root word, as in I will tell of [el] the decree (Ps. 2:7), which is not holy. In the male world.