Chasidut su I Re 17:78

And that is what our sages of blessed memory said “whoever enjoys Shabbat is given an inheritance (nachalah) without limit” that is to say, the righteous person that is always in the aspect of love, and enjoys the Shabbat and they enjoy each other, because that [righteous] one is always in the aspect of love [just] like the Shabbat, “is given an inheritance [nachalah] etc” that is, nachal H’, which is the higher river [nachal] from which the righteous person makes the Flow (Shefa) continue to Israel. And this is what we find regarding Eliahu HaNavi z”l, “and he sat by Nachal Karit and the crows brought bread for him” (I Kings 17:2). And it is important to ask why did G!d chose the crows, which are cruel to their young, to bring bread to him? And according to our previous words “and he sat by Nachal” that he was continuing the Flow from the Higher River, and the ways of the crows, which are the husks (kelipot) is to tear at the flows, and this is the hint (remez) that “the crows brought him bread” that is to say that even the husks agreed with him. And this is “whoever enjoys is given Nachalah etc”, as we said before, to continue the Flows from the River of G!d “without limit” that is to say without any prosecutor nor preventer.

Another way of understanding this line is: “who was it that ‎called Yaakov “El”, i.e. someone equipped with the power to ‎overturn Divine decrees,?” Answer: None other than the G’d of ‎Israel Himself. The emphasis is on the limitation of the ‎‎tzaddik’s power to nullify Divine decrees. If such a decree ‎emanated directly from Hashem, a tzaddik may be able ‎to overturn it. If the decree in question originated in the mind of ‎a tzaddik or even an accredited prophet without the person ‎having been commanded by G’d to relate this decree to the ‎people, another tzaddik is not empowered to cancel it. ‎‎[When Elijah decreed famine for the population of the ‎land of Israel, seeing that G’d had not authorized him to do this, ‎no other prophet could have cancelled this decree. (Kings I 17,1) ‎Ed.]‎

Even when a person suffers great ordeals and afflictions, God can make amends and console him, to the point that he is appeased and consoled over everything he has gone through. Our passage in the Zohar continues: Concerning this, David HaMelech said (Tehillim, 119), “Your mercies are great, O God, give me life according to Your law.” If God is merciful with the wicked, then all the more so with the righteous. Who needs the greatest healing? The ones who are in pain. Who is in pain? The wicked. They need God’s mercy and healing, so as not to be left abandoned… Come and see! It is written (Yeshayahu, 57:17), “He went rebelliously in the way of his heart.” Afterward, it says, “I have seen his ways, and I will heal him, and I will lead him, and I will console to make him and his mourners whole.” “He went rebelliously,” that is to say, even though the wicked do all kinds of intentional sins, pursuing their desires, with others warning them time and again, and the wicked not heeding them, nonetheless, upon returning to the path of God in penance, they will find the healing ready for them to receive. Here we see that God can comfort them over all their suffering. He can return everything to the good, and look forward for the good. This is as our passage in the Zohar concludes: Now that it has come back to him, we clearly see consolation on all sides. Now he is certainly alive – alive in all aspects, grasping onto the Tree of Life. By virtue of grasping onto the Tree of Life, he is called a Master of Repentance (Baal Teshuva). For indeed, Knesset Yisrael⁴³⁹Literally, the entire community of Israel. Symbolically, the Shekhina, and the sefirah of Malkhut. is called teshuva. And he is the “Master of Teshuva.” The ancients said, “[he is] an actual master of Teshuva.” For this reason the sages said, “A perfectly righteous man cannot even stand in the place of greatness where the Baal Teshuva stands.” Even an inkling thought of repentance is not lost from God, as the Zohar says (Terumah, 150b): No good intention is ever lost from before the Holy King. For this reason, fortunate is the man who entertains good thoughts for the sake of his Master! For even if he cannot bring his them to fruition, God considers his intentions as if they had actually been accomplished. This is as it is said in the Zohar (Mishpatim, 99b): Everything in the world, no matter how small, has a place where it can stand and hide, a refuge to enter into and never be lost … These are the great powers of the Holy Supernal King, and nothing is lost. Even a fleeting breath has a place, and the God does with it that which He will. Even man’s slightest word is not in vain, for everything has a place. Even all of the pain that man suffers will not be ignored by God. God will comfort every soul that suffers. Since God knows the final purpose of everything, and that it is better for the creation to have been created than not. He shows this understanding to a person’s soul while he is still in potential, before he enters the world. Then the soul agrees that it is better for him to be created, as it is written in the Zohar (Vayehi, 233b): But come and see! Before they descend into the world, all the souls that exist from the very first day of creation stand before God, in the very form that they will take on after they come into the world. They stand above in a body that looks just like the body they will enter. When the time comes for this soul to descend into the world, the soul stands before the Holy One, blessed be He, in the exact form it will take on when it enters the world. At this time, God has the soul swear that it will keep the commandments of the Torah, and not transgress the statutes of the Torah. From where do we derive that the soul stands in this way before God? As it is written (Melachim 1, 17:1), “I swear by the Living God, whom I stood before…” God shows the soul its entire structure, his characteristics, abilities, and even its physical attributes. The soul agrees to it all, down to the last detail. From man’s point of view, it is difficult to understand how the soul could agree to all of the pain it will have to endure in this world. Before the soul descends into this world it has not yet sinned, so why doesn’t it stay safely where it is, before it has to incur punishment? Why would it intentionally enter a world where it has no choice but to suffer?

‎Genesis 25,17. Concerning Rashi’s comment based on Rabbi ‎Chiya that the reason that the lifetime of Yishmael was listed in ‎the Torah is to show that Yaakov spent 14 years hiding in the ‎academy founded by Shem and subsequently headed by his great-‎grandson Ever; surely it is strange that this piece of information ‎was of such significance that the Torah had to write about it, ‎albeit as an allusion! Why did the Torah not simply write that ‎Yaakov hid there instead of adding a paragraph of seven verses ‎detailing Yishmael’s descendants?!
The intention of the Torah ‎was to illustrate the influence of a tzaddik in elevating ‎people in his immediate proximity to a spiritually higher level. It ‎also demonstrates that when a tzaddik loses this ability to ‎elevate his environment spiritually he has to go into hiding ‎instead, as through his failure he arouses G’d’s wrath at the ‎wicked and his remaining in their environment would expose him ‎to the judgment G’d has in store for them. Isaiah 26,20 makes this ‎point when he writes: ‎חבי כמעט רגע וגו'‏‎, “hide for a brief moment ‎and lock the doors behind you!” (Compare the Zohar’s I ‎‎182, comment on this verse) This was also the reason why Elijah ‎hid during the years of famine that he had decreed (Kings I 17,2) ‎so that the ravens had to bring him food. At that time it was ‎beyond Elijah’s powers to spiritually elevate the people of his ‎generation. Eventually, as described in the same Book, Elijah was ‎commanded by G’d to come out of hiding, as by that time the ‎ground had been prepared for his message to resonate among ‎some of the people. His success is recorded in King’s I 18,39, ‎although, alas it was short-lived. It is a fact that for a while at ‎least, Yaakov’s encounter with Esau resulted in a spiritual ‎elevation of his brother Esau, who even wanted to share the world ‎with him. The reason why Yaakov succeeded partially with Esau ‎though failing with Yishmael, was that Esau was his twin brother, ‎as opposed to Yishmael who was only his uncle. [Esau voluntarily ‎vacated the land of Israel (Canaan) in order not to compete with ‎his brother. (Genesis 36,6-8) Ed.] When the Torah lists the years ‎Yishmael lived, it was to inform us that he lived that many years ‎only on account of his nephew Yaakov’s merit. If Yaakov had ‎been able to bring about a spiritual reawakening of his uncle, he ‎would not have had to hide.‎