Chasidut sobre Zacarías 3:11

Now if the main point of creating the world was for one person, certainly the world's events following its creation, whether good or bad, [are also for him]. So every person must know in himself how he causes the world's events and changes, not [only] via belief and humility without any understanding - close to his mouth but far from his kidneys - but [rather] his heart must see his worldly interactions [as an] earthly man; and how he is far from God [as a result of] all his materialistic ways which treat the holy life-force superficially - [thus] from this world of action "the querulous one alienates his (/ALuF/) friend" (a wordplay equivalence is made here on the letter root /ALF/) which is 'a thousand (AeLeF) [of] Understanding, a thousand (AeLeF) [of] Wisdom' (totaling the two thousand years corresponding to Wisdom and Understanding which preceded creation). And [since] as it is written "with Wisdom did you make all", thus without Wisdom there is nothing with which to [even] sustain [the creation].

So it is, with all of the levels until the highest of all heights.⁴⁶⁰That no matter what level a soul is on, it can only attain a higher level by means of constriction (tzimtzum). Though the angels are great and lofty, ever gazing into the light of the face of the King, still they are called, “standing,” as it is written (Zekharia, 3:7), “Then I will give you a place to walk among these (angels) that stand.” Angels are called, “standing,” because they always stand on one level. And the people of Israel are called, “walking,” because they always proceed from level to level. Therefore the creation was content in receiving the light through a filter, despite the inevitability that this will lead to suffering.

The words Alufeinu mesubalim (Psalms 144:14), can be interpreted so: when you know that the Master (Aluf) of the Universe is in every action, then you are able to bear (lisbol) everything, and nothing is able to breach this. Moreover, as I heard from my Teacher, that when you comprehend that the presence of the Holy One fills the entire world, and that every action and thought is divine - even if it seems that some words of our prayers say otherwise - even so, "all evildoers shall be scattered." (Psalms 92:10) I also heard this: you need to possess the qualities of submission, distinction and sweetening, which reflect the ancient shattering, by which divine sparks fell within the klippot, the harshness of the world. You need to be able to separate improper thoughts from within the Shechina, the divine presence. Truly, the words of the wise are beautiful! The wise will discern here that there are two aspects, one general and one particular. I have written more about this elsewhere, commenting on the Talmudic passage (Ketubot 16b): "How does one dance before the bride? Beit Shammai say that one praises her as she truly is, while Beit Hillel say that one always calls her a beautiful and modest bride." Beit Shammai hold that during this era of exile, it is enough to treat her [the Shechina] in general as she truly is; Beit Hillel hold a particular method, that she needs to be adorned until she is beautiful and modest, etc. Truly, the words of the wise are beautiful! So too, if you are able to purify your thoughts, how good and wonderful it is to be particular and to use these qualities of submission, distinction and sweetening, since these are very profound. And if not, you should accept that in general, everything is from the Blessed God, and you will be able to stand firm; the klippot will be unable to harm you at any level, since you cleave to God firmly. This is God's promise (Zachariah 3:7) "I will permit you to move about among these standing attendants" - these are the angels, and the external forces will be unable to move you from your firm position.