Hasidut untuk Mazmur 145:9

"These are the records of the Tabernacle, the Tabernacle of the Pact, etc." For it is known that Torah is the names of the Holy Blessed One. The Name of the The Blessed One is, "Was, Is, and Will Be - Eternal, Alive, Everlasting for Eternity." And Torah is also this. So what does it mean that this was the time that the Tabernacle was made and what does it teach us about the path today? The Torah should be read in order to teach us to way we should go. Surely at every time and season the Torah is clothed for the needs of that particular time and season. There are those who say: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’." This is explained by way of a parable: A King who has wise children, capable of running the kingdom bring the King more satisfaction and joy than if he were to run the kingdom himself. We are the children of the Ever-Present, and this explains the phrase "No good comes to the world except through Israel." (Israel) makes a path to bring down the abundant flow to the lower realms. This is "Ascribe might to God, whose majesty is over Israel" (Psalm 68:35) Israel adds strength to the Entourage of Above, and the Angels do not sing praises above until Israel is singing them below. "When the morning stars sang together and all the divine beings shouted for joy" (Job 38:7). Israel is likened to the stars, and thus aroused all of the Heavenly beings there. This is the intention of the Creator that created all that is found because of Torah and because of Israel. The content of this intention of the Holy Blessed One was that each person of Israel would be a "Tabernacle" of the Holy Blessed One. As it is written (Exodus 25:8) "Make for me a Sanctuary and I will dwell within them. Within "it" is not written, rather, I will dwell within the children of Israel. "The Temple of the Lord, the temple of Lord are these. (Jeremiah 7:4). But isn't it impossible for a person to be a Tabernacle of Hashem while the Evil Inclination is within a person? "The couch is too short for stretching out" (Isaiah 28:20). )(Rabbi Yonatan) said: This bed is too short for two counterparts. (Yoma 9b) Thus it is said "Turn from evil" (Psalm 34:15) That a person should burn the evil from within him and thus it could be that Hashem Baruch Hu who is called, "The Lord is good to all" (Psalm 145:9) will reside inside of the person. This happens after a person fulfills "Turn from evil" and thus makes the repair that the "Good of the Lord" will be within you. “All the end-times have passed, and the matter [now] depends only on teshuvah” (Babylonian Talmud, Sanhedrin 97b). And what is teshuvah? For when a person was in his mother’s belly, God’s “candle burned over his head, and he saw from one end of the world to the other… and they taught him the entire Torah” (Niddah 30b); for he was a dwelling-place [mishkan] for Blessed God, and this is [the meaning of] the candle that was over his head. But after he came out of his mother’s belly sin crouches at the door (Gen. 4:7), and an angel comes and slaps him on the mouth and makes him forget so that he will have free will, so he will have reward and punishment. And a person must do teshuvah to bring God back to him as at the beginning. And this is [the meaning of] Then the LORD your God will turn back to your captives (Deut. 30:3) – it does not say “return,” but rather “turn back to,” meaning that after the teshuvah Blessed God will return to dwell [lishkone] within the person. Now, the essence of teshuvah is abandoning sin with a full heart and regret. For what is written in the Books, that fasts correct sin, is because it is impossible for him truly to abandon the sin and truly regret until after he has afflicted himself; and then his uncircumcised heart will surrender and he will be able to regret and abandon the sin truly. And the root of the matter lies in the human’s being created by God’s Word. And he is called “engraving” on account of his being surely hewn in supernal holiness. Now, when a person sins he is made into a corpse; for on account of the sin, Blessed God’s life-force left him. But after verbal confession, along the lines of (incomplete)*

This is the aspect of awakening from sleep, for when a man sees he is far from Hashem Yisbarach, etc., this is the aspect of sleep, which is 1/60 of death. And when he searches and requests and finds within himself some good point, then he enlivens and gladdens himself and rouses himself to the service of Hashem Yisbarach because of this. This is the aspect of rousing from sleep, and this is the aspect (Psalms 3:2) "Hashem, my foes are so many", etc. These are the enemies of the soul which are the sins and flaws of everyone. [That] this is the essence of "the problems of man". And when they overcome a man, G-d forbid, then they want to defeat him completely, G-d forbid. [It is] like he has no more hope, G-d forbid. And this is (Psalms 3:3) "many say of me, “There is no deliverance for him through God, Selah"". And then he is in the aspect of sleep, as is stated above. And this is (Psalms 3:6) "I lie down and sleep" as this is the aspect of sleep, as is stated above. However, truthfully, a man is forbidden from despairing, and he must strengthen and rouse himself from sleep by the little [point] of good he yet finds in himself. And this is (Id.) "and wake again, for the LORD sustains me". That I strengthen myself and rouse myself from slumber, because I will not despair at all because "the LORD sustains me". Because [regarding] the point of goodness man finds within himself, this is the aspect of "G-dliness", so to speak, for all the good is from Him, may He be blessed, because the Torah and Israel and Hashem are all one. We find, when Israel possesses some good point, in other words some Mitzvah or good thing, this goodness is complete unity with Him, may He be blessed, because (Psalms 145:9) "Hashem is good to all". And as it is written (Psalms 34:9) "Taste and see how good the LORD is". Because all of the good that is found in every place he is, is all from Him, may He be blessed. And this is "the LORD sustains me", the point of goodness that I found inside of me, which is the aspect of "G-dliness", the aspect of "Hashem is good to all". This is what supports me and wakes me up from my slumber. And then (Psalms 3:7) "I have no fear of the myriad forces arrayed against me on every side", for I do not fear them, even though there are many flaws and sins that are upon me to destroy me, G-d forbid. For from the moment I find [another] point of goodness inside me, because of this I awake from my slumber, and because of this I, in truth enter, to the side of merit; and because of this I merit repentance, etc as explained above. Because all the evil is rejected from before the bit of goodness he finds in himself, and [he] enlivens and elevates himself by this. Because a little bit of light dispels much darkness, as is known. And this is the aspect of (Psalms 139:18) "I end—but am still with You". Because of the other bit [of goodness] of mine, etc., in other words the good point as explained above. The aspect of (Psalms 104:33) "all my life I will chant hymns to my G-d", and this is "He is still with me". In other words, [because of] that other little bit [of goodness in me] He is still with me, as explained above. Because of this "I end", because this is the aspect of waking up from slumber, as explained above.

Thus, the aspect of Yesod is called “Righteous – Tzadik” and “Good – Tov,” as stated,¹²Isaiah 3:10 “Say of the righteous (Tzaddik-צדיק), that he is good (Tov-טוב),” and it states,¹³Psalms 11:7 “For HaShem-יהו״ה is righteous, He loves righteousness,” that is,¹⁴Isaiah 57:15 “to revive the spirit of the humble,” and as stated,¹⁵Psalms 145:9 “HaShem-יהו״ה is good (Tov-טוב) to all (Kol-כל).”