Chasidut su Isaia 29:78

Exodus 24,10. “they saw the G’d of Israel, and beneath His ‎feet something resembling a brick made of sapphire pure as ‎the heavens.” We are all familiar with the concept of ‎אהבת ‏הבורא‎, “love for the Creator,” after all we have been charged with ‎loving Him in Deuteronomy 6,5 and we recite this verse three ‎times daily. Nonetheless, any thinking person must ask himself ‎how he could describe himself as “loving G’d,” seeing that He is so ‎far above us human beings that a mutual love relationship as we ‎comprehend it seems impossible, and anyone claiming to feel ‎such feelings surely must be guilty of boasting, or something ‎worse, blasphemy!
There is a third “dogma,” that anyone claiming to be a true ‎believer in Judaism must embrace, and that is that the Creator is ‎our Father, we are His children, and that in spite of the fact that ‎G’d like any father is wiser, more experienced, more ‎knowledgeable than his children, this does not preclude Him from ‎enjoying his children, even engaging in the equivalent of “playing ‎games with them.” The fact that the Creator is able to do this is ‎what enables Him to become beloved by His creatures/children.‎
These three “dogmas,” or ‎מידות‎, were prominently displayed ‎in varying degrees by the patriarchs Avraham, Yitzchok, and ‎Yaakov. Avraham excelled in love for his Creator, Yitzchok ‎excelled in his awe of the Creator, and Yaakov excelled in ‎תפארת ‏ואמת‎, “harmony and truth.” Avraham’s level of faith was ‎complemented and thus made complete by his grandson Yaakov, ‎and this is the meaning of Isaiah 29,22 saying ‎בית יעקב אשר פדה את ‏אברהם‎, “the house of Yaakov who redeemed Avraham.” The right ‎hand of a human being, the left hand and the torso, allude to ‎these three virtues, religious “dogmas.”‎
There is another virtue, faith, ‎אמונה‎, i.e. actually a twofold ‎‎“faith” the belief in both the authenticity of the written as well as ‎the oral Torah. What this “faith” involves is the absolute ‎certainty that the Creator guides the universe, according to how ‎He sees fit. This aspect is included in the term ‎תורה שבכתב‎, “the ‎written Torah.” At the same time we must believe that G’d carries ‎out the wishes of the collective soul of the Jewish people. The ‎first mentioned aspect of faith is primarily the faith demonstrated ‎by Moses, whereas the latter aspect, belief in the authenticity of ‎the oral Torah was what Aaron the High Priest, excelled in. In ‎other words, basically what Yaakov excelled in and what Aaron ‎excelled in were similar, the difference being that Yaakov’s “faith” ‎included the belief that G’d is amused and delights in the Jewish ‎people to the point that He “boasts“ about them. However, this is ‎not yet sufficient for Him to fulfill their wish for Him to guide the ‎world according to the wishes of the people of Israel, seeing that ‎even if a father in our world of mortals, just because his son ‎pleases him on occasion or even most of the time, does not re-‎orient his lifestyle on account of that. It requires the additional ‎virtue of Aaron, i.e. Yaakov, in order for Israel to persuade Him to ‎re-orient His manner of guiding the universe so that it coincides ‎with the wishes of the collective soul of the Jewish people.‎
In the event, Yaakov became equivalent to his son Levi who ‎was found worthy to also become the founder of the priesthood ‎in Israel. It was Yaakov who fathered the children who were ‎eventually adorned with the title “Children of Israel.” The reason ‎why the priests wear 4 distinct garments when performing their ‎functions in the Temple, is that they embody the four virtues we ‎have described earlier as being essential for the truly believing ‎Israelite. These 4 virtues, i.e. “dogmas” of Jewish belief, are also ‎represented in the four letters of the holy name of the Lord, the ‎tetragram. The four garments of the priest worn in our “lower” ‎part of the universe, symbolize the letters in the tetragram, ‎reminiscent of the “upper” world. This is one way in which G’d is ‎represented among the Israelites in their world at all times.

This corresponds to the 4 cups of wine at the Passover Seder. Wine has two parts, as our Rabbis Z"L said, "if a person is worthy it makes him a head and if he is not worthy it makes him a poor person". Yoma 76b. This means that a person's knowledge is elevated by the wine, and being that the essence of knowledge is the revelation of providence, knowledge of providence is enhanced by drinking wine and one becomes a 'head'. But when a person is not worthy, the opposite happens and one becomes poor, for the true pauper is he who lacks knowledge, which is the main cause of material poverty. When a person lacks knowledge of providence, which is the essence of knowledge, this causes poverty, as in, "you shall eat it with despair" (Genesis 3:17), representing oppression and poverty that come on account of the blemish of eating of the tree of knowledge of good and evil, which corresponds to natural sciences. Furthermore, nature corresponds to darkness and night, corresponding to the blemish of the moon, which is the root source of poverty, as is known. Wine is therefore comprised of both elements: it brings on sleep, which corresponds to nature, which corresponds to night and sleep, and when one is worthy, it arouses from sleep, as in, "your pallet is like good wine which makes the lips of the sleeping speak". Song of songs 7:10. Good wine, which comes from the realm of holiness, arouses a person from sleep, represented by speech. During sleep, speech disappears, while good wine arouses from sleep and evokes speech, which comes from knowledge, as in 'makes the lips of the sleeping speak', which corresponds to providence, corresponding to the arousal from sleep. And since wine is comprised of both elements, when a person is worthy it represents knowledge, Providence, as in, "wine that makes glad", corresponding to the world of the future, as in "wine makes glad" (Psalms 104:15). And when one is not worthy it is an intoxicating wine, which confuses knowledge and errs with natural sciences, which corresponds to sleep. Therefore wine must be carefully guarded from the touch of a non-Jew, more than anything else. Nothing else in the world besides wine becomes forbidden by the touch of a non-Jew. As soon as a non-Jew touches wine, and touch is with the hands, the wine is drawn into the realm of nature, which corresponds to the non-Jew, since the wine itself is comprised of both aspects. Therefore a non-Jew, who corresponds to nature, makes the wine impure with the touch of his hand, for the wine is immediately drawn into the realm of nature, and is therefore unsuitable for a Jew, who is above nature, and whose food and drink should be holy, since the knowledge of providence is drawn through food and drink. Therefore, the blemish of the wine is specifically by their touch with the hands, for the blemish of the knowledge of providence is mainly through a blemish of the hands, of the 28 phalanges of the hands, which correspond to the 28 letters of creation. The hands of the non-Jews though, are the opposite of this, and are in the category of "the hands are the hands of Esau" (Genesis 27:22), corresponding to the mistaken belief in nature, corresponding to "my power and the might of my hand", and therefore wine is blemished by the hand of a non-Jew. This forbidden wine is then in the category of the mistaken belief in natural sciences, which corresponds to sleep. This is alluded to in the word Nesekh, נֶסֶךְ, the term for forbidden wine, as in, "For G-d Nasakh נָסַךְ (poured) a spirit of slumber" (Isaiah 29:10), which refers to stargazers who have a mistaken belief in the constellations. Therefore at the time of the Exodus from Egypt, when Providence was revealed, it is a commandment to drink 4 cups of wine, for wine is then in the category of 'if one is worthy the one becomes a head', for now at the Passover Seder, knowledge is elevated and providence is greatly revealed through the wine, for G-d drew Providence and broke the night, the sleep, as in "around midnight I will go out within Egypt". Wine is then in the category of 'wine makes glad' and a person is able to speak and tell the story of the Exodus from Egypt on this night, by means of the wine as in 'wine makes the lips of the sleeping speak'. This corresponds to "song is only recited on wine". Berachot 35b. For all songs are drawn from the world of the future, when song will be aroused in the world, as stated in the holy Zohar III 286b, as in, "Then Moses will sing". Exodus 15:1. It does not say 'sang', in the past tense, but 'will sing' in the future, teaching us that he will sing in the world of the future. Sanhedrin 91b. This is because the essence of song comes from the world of the future, when Moses will sing, for song will then be aroused in the world. This is the source of all songs - song in this world over miracles, for all miracles come about by G-d drawing providence from the end of the world, from the world of the future, into this world. And when a miracle takes place, we draw song from the world of the future into this world, which is all the songs for the miracles that we sing. Therefore, song is only recited over wine, for wine will then be absorbed into holiness, corresponding to knowledge of providence, for the essence of song is drawing providence, which is the song for the miracle, into this world, which is why song should be over wine. This is represented by the 4 cups of wine at the Passover Seder, corresponding to the Four Kingdoms. When wine is absorbed into holiness, corresponding to Providence, all exiles of the Four Kingdoms are subdued, for their main power is through nature, and by means of the Providence that is revealed by the knowledge that is drawn by the 4 cups of wine, they are all eliminated.

There are some who pray in melancholy, from an excess of black bile, and think that they are praying with great awe. So too, there are some who think that they are praying out of great love for the Creator, on account of their blood, the red humour. When, however, one is in a state of loving God, and as a result shame falls upon them, and they want to glorify the Blessed One and defeat the evil urge on God's account - this is very good. One is not considered a worshipper of God without the qualities of awe and love. One should allow awe to fall on them, and not arouse themselves to awe, which would be drawing up the mayim nukvin, the feminine waters. Real awe is when fear and terror fall upon you, and out of fear you have no idea where you are, and the mind clears and tears fall on their own. When it is not like this, even though it may seem that one loves the Creator, it is surely not so for "This is the gate to God" (Psalms 118:20): awe is the gate that leads to love, and if one does not go through the gate of awe, how can one be in a state of love? Such a person is not even a servant, much less a person on the level of having awe fall on them - they are not worshipping in a way that befits a Jew at all, only serving God out of automatic reflexes (Isaiah 29:13) and fooling themselves that they are actually serving God and worshipping God with joy. This is nothing but flippant joy, and one should return to God with their entire heart and soul.