Chasidut su Ester 10:78

Exodus 13,4. “this day you are leaving ‎‎(Egypt) in the month that ushers in the ‎spring.” It appears that the Creator, blessed be ‎His name, chose only the Jewish people. Therefore no ‎one has the right to speak badly of the Jewish people, ‎but to interpret any actions of this people even if they ‎seem at first glance to be sinful, in a manner that casts ‎a favourable light on them. We have learned this from ‎Esther 10,3 where Mordechai is complimented of ‎speaking always favourably of his brethren, i.e. ‎דורש טוב ‏לעמו‎. The numerical value of the letters in that short ‎phrase amount to the same as the numerical value in ‎the words ‎רב חסד‎, “an abundance of love.” In other ‎words, G’d has expended much loving kindness on His ‎people Israel.‎
We have a halachah that when washing ‎one’s hands preparatory to performing some ‎commandment, that one is to raise one’s hands in the ‎process of doing so. (Shulchan Aruch, Orach ‎Chayim 162,1) The reason is that the word ‎נטילה‎ ‎implies lifting. We have explained elsewhere that the ‎human body is viewed as being composed of three ‎parts, 1) The head and the limbs attached to it.; 2) the ‎hands and the torso they are attached to;.3) the legs. ‎The “limbs” (organs) belonging to the head i.e. the ‎eyes, the ears, have been created primarily in order to ‎focus on the words of Torah and moral instruction, ‎whereas the mouth has been created primarily in order ‎to speak words of Torah wisdom and to speak well of ‎the Jewish people.‎
The hands are an allusion to “love,” i.e. raising ‎one’s hands expresses love for one’s Creator, whereas ‎the legs and feet allude to faith, as the saying goes ‎that ‎שקר אין לו רגלים‎, “lies have no feet, (no basis to stand ‎on). Therefore, when a human beings sits down in ‎order to eat, he is supposed to raise, elevate the ‎‎“sparks” of spirituality within him so that consuming ‎food becomes something more than a merely mundane ‎activity intended to provide physical satisfaction for the ‎person eating his food. This is why Rabbi Karo in his ‎commentary on the Tur (‎בית יוסף‎), writes ‎‎(inter alia) that the act of raising one’s hand ‎prior to eating is an expression of love for the G’d Who ‎has provided us with food and has blessed it.‎

And here the mitzvah of lightning the Menorah (Numbers 8:2) will be explained, that truly it is [done] in every human being and in every time through the kohen. We already mentioned that a person is called candle/light: the 248 members and inside them soul (Nefesh) and spirit (Ruach), behold, these are candle (NeR). Even though a person has also a Neshamah (essence) in any instance, through a sin, the Neshamah separates from the person, and only soul and spirit are left. And the Alshich has written that the kohen is hinted at by the text, "the lips of the kohen guard knowledge and they seek Torah from his mouth" (Malachi 2:7) "he held many back from iniquity" (Malachi 2:6); and so too is mentioned in the Zohar "whoever seizes the hand of an evildoer and enables him to leave the evil path, rises three levels, which does not happen to other human beings, etc (Zohar 2:128b:3); and it seems to me to recall what I heard as way of musar [on the verse] "seeks the good of his people" (Esther 10:3) - the one who speaks of ethics and admonishes at the gate how should a person cling to the Holy One of Blessing, and after that all those who listen will be connected in unity, so that the speaker would make the words of the Holy One cling to them, and this is "to seize the hand of the evildoer" to raise them. And these are wise words.

219 And here the mitzvah of lightning the Menorah (Numbers 8:2) will be explained, that truly it is [done] in every human being and in every time through the kohen. We already mentioned that a person is called candle/light: the 248 members and inside them soul (Nefesh) and spirit (Ruach), behold, these are candle (NeR). Even though a person has also a Neshamah (essence) in any instance, through a sin, the Neshamah separates from the person, and only soul and spirit are left. And the Alshich has written that the kohen is hinted at by the text, "the lips of the kohen guard knowledge and they seek Torah from his mouth" (Malachi 2:7) "he held many back from iniquity" (Malachi 2:6); and so too is mentioned in the Zohar "whoever seizes the hand of an evildoer and enables him to leave the evil path, rises three levels, which does not happen to other human beings, etc (Zohar 2:128b:3); and it seems to me to recall what I heard as way of musar [on the verse] "seeks the good of his people" (Esther 10:3) - the one who speaks of ethics and admonishes at the gate how should a person cling to the Holy One of Blessing, and after that all those who listen will be connected in unity, so that the speaker would make the words of the Holy One cling to them, and this is "to seize the hand of the evildoer" to raise them. And these are wise words.