Musar untuk Mazmur 16:3

The legislative details of the commandment of ציצית allude to the metaphysical symbol of "One," אחד, the letter ח representing the eight threads, the letter ד the four fringes, and the letter א referring to the upper knot which is a scriptural requirement according to הלכה; it also alludes to חדוש העולם, creatio ex nihilo. The four directions of the earth are represented by the four fringes which are suspended on the outer garment, a reference to Psalms 93,1, that "G–d is robed in grandeur;" all the directions are directly dependent on Him and emanate from Him. The total of thirty-two threads on the fringes are reminiscent of the thirty two times the name אלוקים occurs in the Torah's report of the creation. It also teaches that the Torah is of Divine origin, since the numerical value of the word ציצית plus the eight threads and 5 knots combine to make a total of 613, i.e. the number of commandments in the Torah. The commandment also alludes to the system of reward and punishment, as explained by scholars of the Kabbalah since תכלת, azure blue, is an allusion to the attribute of Justice, whereas לבן, white, refers to the attribute of Mercy. This is the true meaning of his statement in 16,3, ובתוכם ה', meaning "G–d is among them," i.e. "one of many," his denial of G–d's supremacy.

In light of the above I believe we can now understand the statement in Perek Shirah (Chapter 5) that the song recited daily by the ox is the refrain, “I will sing to Hashem because He has exalted Himself over the exalted, etc.” (Shemos 15:1). In other words, the essence of the ox’s acknowledgement and praise of Hashem is that pride and grandeur are fitting only to Him, but not to human beings, as it states, “Hashem has begun His reign, He has clothed Himself with majesty” (Tehillim 93:1). Since the entire month of Nissan is a time of favor, the holy souls make no delay in praying on our behalf. Thus it states, “Due to the holy ones who are in the earth and the mighty, all my desires are [fulfilled] through them” (Tehillim 16:3). They demonstrate their concern for the woes of human beings at all times. For instance, whenever an evil decree is issued, Heaven forbid, they are quick to pray for its rescission. In general, however, they are not permitted to reveal the matter explicitly to human beings. Only on occasion do they come to someone in a dream and reveal it through hints and the like. Thus we find (Shalsheles HaKabbalah, p. 139) that Rabbeinu Yechiel, father of Rabbeinu Asher, had a pious companion whom he loved very much. Both men were elders of the community and both were renowned for their great deeds and their exceptional learning and piety. They swore to one another that whichever of them died first would come to the survivor in a dream and inform him of the ways of death and the subsequent journeys of the soul.

However, there is [also] good jealousy, like the statement of our rabbis, may their memory be blessed (Bava Batra 21a), "The jealousy of scribes [towards each other] increases wisdom." [As one] will desire and put their efforts into moving up in levels of wisdom and of serving God, may His name be blessed, like the holy ones that are in the land (alluding to Psalms 16:3). So a person is obligated to say, "When will my deeds reach the deeds of Abraham, Isaac, and Jacob" (Tanna DeBei Eliyahu Rabbah 25). And when he sees that his fellow is successful in his actions, this should be his jealousy — that he says, "Everything is certainly according to the deeds of a person, he shall eat the fruits of his deeds." So his heart should be jealous with the fear of God, in the way that it is written (Genesis 30:1): and Rachel was jealous of her sister. And our rabbis, may their memory be blessed, explained (Bereishit Rabbah 71:6) that she was jealous of her good deeds. As she said, "If she were not better than I, she would not have merited to be built up [by bearing children]." And through this, one will improve his deeds to please the spirit of his Maker, since that is all of man (alluding to Ecclesiastes 12:13).