Comentario citado sobre Zacarías 3:7

"From your land, from your birthplace, and from your father's house." (Gen. 12:1) Every going, movement, and distancing from that which one departs from to that which one goes toward, whether physical movement from one place to another—such as going to the land of Canaan—or spiritual movement, meaning the distancing of thought from one occupation to engagement and contemplation of thoughts toward what lies ahead or above, as in the matter of "I will give you those who walk among those who stand" (Zechariah 3:7), these types of distancing are opposite in their nature. For physical distancing proceeds from what is before it to what comes after, as for example if one sets out on a journey, one first distances oneself from one's household members with whom one lived in the same house and room, and the distancing gradually increases to separate also from one's family members who live in one's city or nearby, until finally one leaves one's entire land and goes to another land. However, mental/thought distancing proceeds from back to front, from the distant to what is closer to oneself. For one who dwells in another country, while one's home and family still hover before one's eyes and thoughts, the matters of one's country no longer come to mind, and as many days pass, even one's family becomes like strangers to one, yet one's household members still find dwelling in one's thoughts. Now, since here [the text] first mentions the distancing of the land, secondly his birthplace, and his house last, it teaches us that it is not speaking of physical distancing, for if so it would have been proper to say the opposite: "from your father's house, from your birthplace, and from your land." And indeed, he was already distant from his land and had come to Haran (as Rashi writes). Rather, Scripture is speaking of mental distancing, and the intention of this statement is the abandonment of contemplating the conduct of the evil people of his land, and the removal of memory of the disgraceful ways of his family, and that even the matters of his father's house should be distant from him so as not to bring them to his mind, for they were all equal in the disgrace of their deeds and the lowliness of their beliefs. And on this intention, Rabbi Yitzchak opened this section (Bereshit Rabbah): "Forget your people and your father's house" (Psalms 45:11)—see there. For in forgetting, which is mental distancing, the people precede one's father's house.

You shall perform My judgments and observe My ordinances. Here, the statutes [mishpatim] are mentioned before the ordinances [chukim], but later the order is reversed when it says and you shall observe My ordinances and My judgments. This is because the first verse speaks about reward in this world, as it says to walk in them, for in this world a person is called a “walker,” as he moves from one level to another, as it is written: I will give you pathways among these who stand (Zechariah 3:7), for angels are called “standers” since they remain at one level, but humans are called “walkers.” Similarly, in the World to Come, humans are also called “sitters,” as our Sages of blessed memory said (Berakhot 17a): “The righteous sit with their crowns on their heads.” “Sitting” is analogous to “standing” because one sits in rest, having already acquired all his perfection. Regarding the reward in this world, the judgments — which are intellectually understandable — are mentioned before the ordinances — whose reasons are not revealed — to tell you that not only will you merit to walk before God in the lands of the living by virtue of the judgments [mishpatim], for your eyes see their benefit, as without their fear [of punishment society could not function], but even more so, by fulfilling the ordinances [chukim], even though their reasons are not revealed, you will nonetheless merit through them to walk before God.

עפר מן האדמה, “dust from the earth.” During the first hour of the sixth day the earth and dust from the various parts of the world were assembled. During the second hour this earth was made into some form of dough, kneaded. During the third hour the various parts of the body were structured and textured. During the fourth hour a living soul was breathed into Adam. During the fifth hour he stood on his legs. During the sixth hour he named the various animals. During the seventh hour he was presented with his wife Chavah. During the eighth hour Adam and Chavah performed marital intercourse on a bed and when they had completed this act of procreation four of them got up from the bed. [Chavah had given birth to Cain and Hevel. Ed.] During the ninth hour Adam was commanded not to eat from the tree of knowledge. During the tenth hour, both Chavah and Adam sinned by eating from that tree. During the eleventh hour they were judged (they were told their punishment). During the twelfth hour he was expelled and left Gan Eden. This is what is meant by Psalms 49,13: אדם ביקר בל ילין, נמשל כבהמות נדמו, “man did not spend a night in honour; he is like the beasts that perish.” This is how the verse was interpreted in Sanhedrin 38, and also in Pirke de Rabbi Eliezer chapter 11. What we are to learn from this paragraph in the Talmud is that the hours of the day allocated to the creation of and progress of Adam, the first human being, corresponded to the progress of the creation of the universe during the six days. When the Midrash speaks about the raw material of man, dust, being assembled during the first hour of the sixth day, this corresponded to G-d’s directive on the first day “let there be light.” At that time, abstract concepts, אצילות, had not yet been separated from matters material. There had not been any kind of separation of any of the potential forces of energy in the universe from one another.
During the second hour, when some limits had been imposed and some separation had been decreed, man’s body was separated through “kneading” his raw material into where his head, his legs, his arms, etc. were to be. [Interestingly enough the Hebrew word for kneading has the same root as the Hebrew word for “limit,” “frontier,” etc, i.e. גבל. Ed.] This corresponded to G-d’s directive on the second day “let there be a firmament in the sky so that it separates one kind of water from another kind of water.” The third hour, when Adam was assigned different organs corresponded to the third day on which different parts of earth became visible. The fourth hour when Adam was given his soul corresponded to the fourth day of creation when the luminaries became operational After all, what the sun is to earth, the soul is to the human body. The fifth hour, the hour when man was finally able to stand on his feet, corresponded to the fifth day, the day the angels were created. We have it on the authority of the prophet Zachariah (Zachariah 3,7) that angels are considered as “merely standing.” [they cannot progress spiritually. Ed.] The sixth hour when Adam named the animals corresponded to the sixth day when he came into being. The seventh hour when Adam was given his mate, Chavah, corresponded to the Sabbath who is Man’s “queen” in a spiritual sense.

I drew near to one of those standing I drew near to one of those standing there beside the Ancient of Days. The angels are called standing ones, as it is said: (Zech. 3:7): “among these who stand by (הָעמְדִים),” because they have no joints.