Hasidut untuk Mazmur 16:9

This the explanation of this verse (Psalms 16:8) "I have set Hashem before me always". In other words, the perception of G-dliness, as explained above. "He is at my right hand; I shall never be shaken". (Id.) The essence of the building of the Malkhut of Lower Wisdom, as explained above, is through the aspect of 'right' which is Chesed, as it is written there. Through the Chesed, (she) cuts herself off from the 4 Malchuyot and elevates herself to the Light of the Face that are in the Three Festivals, which are the aspect of 'joy of the heart' by means of the mitzvot which we do all during the year, etc., see there. And this is 'He is at my right hand; I shall never be shaken'. In other words, through the aspect of 'right', which is Chesed, 'I shall not be shaken'. By this I will not be shaken nor will I fall into their intellegences, G-d forbid, in the aspect of external wisdom. G-d forbid. Rather, I will only be strengthened to elevate my intellect to the perception of G-dliness, which is the aspect of 'I have set Hashem before me always', as explained above. And this is (Psalms 16:9) "Therefore my heart rejoices, my whole being exults". 'My heart rejoices', this is the aspect of joy in the heart of the mitzvos that are done, which is the aspect of the Light of the Face in the Three Festivals. From there is the lifeforce of Malkhut. This is the aspect of 'kavod' (can be translated as 'honor' or 'glory'), the aspect of the King of Glory. And this is 'therefore my heart rejoices', which is the Light of the Face of the Three Festivals, the aspect of (Proverbs 15:13) "A joyful heart makes a cheerful face", as it is written there. Because of this, 'my whole being exults', for happiness and the lifeforce of Malkhut is drawn down, the aspect of 'glory'. Because of this (Psalms 16:9) "and my body rests secure". This is the the flesh of the body, because for this was man created - so that he will conquer his body by means of toiling and exerting in Torah and mitzvot. For man, to toil in birth is to toil in Torah, as our Rabbis of Blessed Memory stated (Sanhedrin 99) that it is required to toil in Torah and service, and to sanctify and purify oneself so much so that one merits to illuminate, even with his body, the illumination of the perception of His Blessed G-dliness. Because the true, great tzadik encircles us with awesome rotations like these, and with wondrous contractions like these, until the perception of G-dliness is illunimated within us, in our midst and in our bodies, so we will come to this illuminated body. This is the essence of unity, to know that all the illuminations and comprehension that our soul comprehends (and obtains) is also for the body, as it is written in Likutei Moharan 22, 'a seal within a seal'. And this is the aspect of 'and my body rests secure'. Also one's actual flesh rests secure through meriting its life even in its body, to know his Creator through the true tzadik who illuminates for him the perception of G-dliness, as explained above. And this is (Psalms 16:10_ "For You will not abandon me to Sheol". The soul is the aspect of Malkhut, as is known, i.e. the aspect of Lower Wisdom as explained above. And this is 'For You will not abandon me to Sheol', that my portion of Malkhut will not fall, the aspect of my Chidushei Torah (new Torah thoughts), which is the aspect of 'for you will not abandon me to Sheol', G-d forbid. (Sheol) which is external wisdom, the Other Side and the subversive kelipot that strive to overpower mankind at every moment, which he must pull himself out and come to the perception of G-dliness, as explained above. However I am certain that He will not abandon my soul to Sheol, "or let Your faithful one see the Pit" (Id.) 'Your faithful one', this is the aspect of the Rabbi, the true tzadik who engages in his rectification, for through his merit and strength I am certain that He will not abandon my soul to Sheol, for 'He will not let His faithful one' - who is the Rabbi, the true tzadik - to see the pit. In order for him not to see the pit, to not need to see or look there at any time , to elevate us from there. For if, G-d forbid, we would be in Sheol and the pit, then for certain the rabbi who is the true tzadik would look there at every moment with great sadness in order to elevate us from there. He is engaged in our tikun at all times and therefore through his merit and strength I am certain that He (meaning Hashem) will not abandon my soul to Sheol, that His faithful one - the true tzadik - see the pit. And this is (Psalms 16:11) "You will teach me the path of life. In Your presence is perfect joy; delights are ever in Your right hand". That He will teach us the way and the path to come to true life, to bring down vitality for the lifeforce of the aspect of Malkhut, as explained above. This is through the Light of the Face of the Three Festivals, which is the aspect of 'joy in the heart', the aspect of 'In Your presence is perfect joy' etc., as explained above.

"Thus says the LORD, the God of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.” (Exodus 5:1) This can be explained according to what is written in the verse "I was asleep, But my heart was wakeful." (Song of Songs 5:2) This is the idea - every member of Israel should wake with great joy and powerful desire in the middle of the night to contemplate the following. If a king of flesh and blood wanted one to make him a crown, and they were able, and they knew that the king would take great pleasure and delight in this crown, and due to his joy the king would make them one of his intimate ministers, imagine with what alacrity they would arise, rejoicing and glad, to speedily make the crown. They would wipe the sleep from their eyes and neither rain, sleet, ice nor snow would stop them. All the more so this is true of the songs and praises from which a crown is made for the Kinng, king of kings, when they are a product of one's heartfelt will. The verse cries out "worship the LORD in gladness..." (Psalms 100:2) and it is explained in the holy Zohar 'even one who has sinned before their master and must return in repentance, confessing in brokenhearted bitterness, nevertheless must also fulfill "worship the Lord in gladness."' (Zohar 3:8a) The root of the matter is thus - when one prays the midnight fixing (tikkun chatzot) or when they confess, asking for pardon and forgiveness, they should do so with great weeping and bitterness of heart. In the same manner, when one says the songs and praises which were written by the sweet singer of Israel, their soul should ignite with tremendous joy that they merit to make a crown for the King, king of kings - just as King David said them in joy. It is also true that when one is occupied with Torah that they should be in a state of great joy. It is explained in the Reishit Chochmah (Sha'ar HaAhavah ch. 10) that one who desires to bring joy to their soul should seclude themselves for part of the day and contemplate the greatness of the letters of the four-lettered Name of God. A proof for this can be found in what David said "I have placed the Lord (four-lettered name before me continually...So my heart rejoices, my whole being exults..." (Psalms 16:8-9) This second part refers to the soul (neshama) because the neshama is an emanation from the four-lettered Name as it says "You are children of the Lord your God..." (Deuteronomy 14:1) Therefore when one contemplates the four-lettered name, the soul is illuminated and shines with a wondrous brilliance - this is joy. The power of this illumination has the strength to plant its sparks even with one's flesh, so that "...even my body rests secure," (Psalms 16:9) meaning that no rot will rule over it. These are his holy words, see there further. According to this our verse is explained 'Thus says the LORD (the four-lettered Name), the God of Israel, from whom the souls of Israel emanate, Let My people go that they may celebrate a festival for Me - this is as its says regarding Sukkot "You shall rejoice in your festival..." (Deuteronomy 16:14)