Chasidut su Ezechiele 16:7

In the verse (Lev. 23:43), "In order that [your future generations] may learn that I made [the Israelites] live in sukkot," and the verse (Jer. 2:2), "I remembered to your favor the lovingkindness [hesed] of your youth [... How you followed Me in the wilderness]," the general idea of the matter is that in Nisan Hashem brought us out of Egypt, and it was through Hashem's lovingkindness alone, as it is written (Ezek. 16:7), "And you were naked and bare." However, Hashem wanted that this lovingkindness be through the merit of good deeds of the Israelites, so that it would endure forever. And so it is written (Ps. 62:13), "The lovingkindness is yours, Lord, for You will repay each person according to his deeds." The meaning is that the Holy One, blessed be He, engineers through His lovingkindness that the person merits this lovingkindness on his own, through his or her own deeds, for everything is ultimately attributable to the Cause of all causes. And this happened afterwards in that the Israelites traveled into the wilderness and merited the clouds of glory. The meaning is that the fact that they merited this through their own deeds removes the Accuser from B'nai Yisrael; "One who eats what is not his, feels ashamed [to look in the face of his benefactor]" (Yerushalmi, Orlah 1:3), but one who merits through his own deeds is honored. And see what I have said below [in another piece from Sukkot the same year]. And this matter appears every year. At Pesah there is the exodus from Egypt through Hashem's lovingkindness. And afterwards, at Rosh Hashana, a person is judged with regard to whether he has repaired his deeds the lovingkindness. For all of Hashem's lovingkindness is so that a person will repair his deeds by means of the lovingkindness. And when he merits by right, the lovingkindness winds up being repaid, even according to the criterion of justice [midat hadin]. And this is the lovingkindness of the holiday of Sukkot -- the lovingkindness that comes by right. All of this happened to our ancestors, and this is why it says, "I remembered to your favor the lovingkindness of your youth [... How you followed Me in the wilderness]" The meaning is that the Holy One, blessed be He, caused the lovingkindness to be remembered throughout the generations in that it was on account of Israel's own good deeds, and the remembering is by right. The meaning is that lovingkindness is just for a moment, except that, for one who merits that lovingkindness by right, it endures forever. (And this is "[I will make with you an everlasting covenant,] The enduring lovingkindness promised to David.") And this why it says, "I made [the Israelites] live in sukkot," for even the sukkot are a reminder of the exodus from Egypt, but they are a reminder of the lovingkindness that was done through the merit of B'nai Yisrael, etc. And in this way the question of the Tur [why Sukkot is observed in the Fall rather than in Nisan] is resolved.

Yet another aspect of the opening verse of our portion. ‎‎[Our author, as is his custom, endeavours to explore the ‎different meanings that the same word (root) has on different ‎occasions. Ed.]
It is a fact that many people although ‎going through the motions of performing the commandments of ‎the Torah do not thereby achieve a spiritual level that provides a ‎תענוג‎, spiritually pleasurable experience, for their Creator. In ‎other words, although they have tried “to catch the train or ‎plane,” and establish a close connection with their Creator they ‎find that they have been left behind.‎
It is necessary for a Jew,-seeing he is the beneficiary of the ‎Torah- to serve G’d in a manner that affords G’d the ‎תענוג‎ or ‎נחת ‏רוח‎, that we have discussed on numerous occasions. This is also ‎alluded to in the opening verse of our portion where the word ‎פקודי‎ refers to the connection or union of the parts of the ‎Tabernacle and by implication to the connection or union ‎between the creature and its G’d, seeing that we explained that ‎the Tabernacle was a miniature of the universe. If further proof ‎were needed for this interpretation, we need only look at the ‎word ‎משכן‎ itself to realize that is a slightly abbreviated form of ‎the word ‎שכינה‎, “Divine Presence.” The erection of the ‎משכן‎ in the ‎‎“lower” part of the universe, i.e. on earth, became the key to this ‎uninterrupted connection between the celestial and the ‎terrestrial part of the universe. The word ‎עדות‎ or a derivative of it ‎‎, i.e. ‎עדי עדיים‎ in Ezekiel 16,7 refers to the ‎נחת רוח‎, “wellbeing of a ‎spiritual dimension,” that G’d experiences when the Tabernacle ‎fulfills its function on earth as planned.‎

Genesis 49,27. “Binyamin is a wolf that tears his ‎booty; in the morning he consumes his portion whereas by ‎evening he will share out the loot.” We observe that as a ‎rule persons who focus only on how to serve Hashem better ‎will derive their principal pleasure/satisfaction from the very fact ‎that they had succeeded in pleasing their Creator. If their ‎concentration while serving G’d was not so single-minded that ‎they could eliminate any other concerns, then they most likely ‎think of G’d sharing out His bounty among all their peers in all ‎directions of the globe. A single-minded focus on serving the Lord ‎is called ‎בוקר‎, “morning,” whereas a not so single-minded focus is ‎described as ‎ערב‎, “evening.” [The word ‎ערב‎ implies a ‎mixture of light and darkness, so that it fits a person who divides ‎his focus among different objectives. Ed.] The author ‎sees in the word ‎עד‎ in our verse a reference to ‎עדי‎, jewelry, as in ‎Jeremiah 14,10, or ‎בעדי עדיים‎, Ezekiel 16,7 where it traditionally ‎applies to a woman’s budding breasts as her most appealing ‎feature. At any rate the word applies to items causing pleasure in ‎the onlooker. Undivided focus on serving the Lord i.e. ‎בוקר‎, ‎affords the worshipper greater pleasure than divided focus, ‎ערב‎.‎