Chasidut su Isaia 64:3

And we will explain, with help from Heaven, what our sages z"l said: "regarding the light of Chanukah they dispute, one says it is permissible to make use of its light, another says it is forbidden" (Shabbat 22a) [we will explain] through a parable. A great king came to the house of a poor person, and in the regular way of things when a great king arrives we see [to him] honor due to his riches and greatness. And behold the poor person also becomes happy when they see the immensity of the king's riches, since never in their lives have they seen such riches together. And the poor who is wise does not get happy when they see the immensity of the king's riches, because they know that regarding the king being rich is a small thing, what brings such a poor happiness is the fact that they merited the coming of the king being a guest in their house. So too this thing, that as the Blessed One make miracles with human beings, one is happy due to the good that came to that person individually, that the Holy One of Blessing did specifically for them, and they are similar to the poor that becomes happy when they saw the riches of the king. So one is happy that the Holy One of Blessing did these things for him, and the other does not become happy due to miracles, because the other knows that the Holy One of Blessing created all worlds and is able to do any and every thing. That person's happiness is because they see that when the Holy One of Blessing does a miracle, it really is that the Holy One of Blessing is, as it were, garbing Godself in humans, and so that person is as the poor person who is happy because such a great king came to be that person's guest, and is, as it were, garbing Godself to come into human beings. And this is the dispute of "one says it is permitted to make use of the light" - that corresponds to the person who is happy that the Holy Blessed Name did a miracle for that person, and this is happiness of this world. The one to whom the Holy Blessed Name gave goodness, [and sees] the world as given to enjoy, says it is permissible to use the light. And the "one who says it is forbidden to make use of the light" - that corresponds to the one that is happy because he merited that God garbed God's clear light in human beings, and does not think of oneself at all, that they received goodness, [that person is only happy] that they merited that the Holy Blessed Name garbed Godself in that person, and since that person thinks that this world is nothing, only [directs oneself] upward from the world, does not [see] that the world is to enjoy, since "no eye has seen God, only You" (Isaiah 64:3), then that person thinks that is forbidden to make use of the light.

Fortunate is the person who listens to these words, to fulfill all that is written herein. He will never slip (based on Psalms 112:6) and his righteousness will answer for him in the time to come (based on Beraishis 30:33), when he comes to receive his reward. In the measure that a person meets out -- so (In that same measure) is he met with. Fortunate is one who chooses life -- Hashem will repay his endeavors, if it is to scoffers He will scoff (Proverbs 3:34), he will not gain wealth and his wealth will not endure (Job 15:29), woe to his soul -- for the retribution of his handiwork will be done to him (Isaiah 3:11), it will not be cast to the ground (but on their heads -Job 15:29), one who is good before G-d will escape from it (Ecclesiastes 7:26). How great is the goodness hidden away for him (based on Psalms 31:20), in his joy no stranger will take part (Proverbs 14:10), a laboring soul benefits from its labor (Proverbs 16:26, see also Tractate Sanhedrin 99b -- he works here and his Torah works for him elsewhere). Let us pour out our souls to Hashem to put our portion with Him, to stand at the threshold of His shade, they will have no regrets -- those who put their trust in Him (Psalms end of Chapter 34), no eye has seen (their reward) except for You G-d, what He will do for those who put their hope in Him (Isaiah 64:3).

An alternate approach to ‎אנכי הא-ל ביתאל‎; when we say in ‎our daily shmoneh esreh, three times daily:‎הא-ל הגדול הגבור ‏והנורא א-ל עליון‎, we refer to how G’d manifests Himself to us in our ‎present state when we are in exile. At the same time we look ‎forward with profound longing to the kind of manifestations of ‎G’d’s greatness which the prophet has described as ‎עין לא ראתה ‏אלוקים זולתך‎, “which thus far no human eye has beheld, only G’d ‎Himself;” (B’rachot 34 based on Isaiah 64,3) Using the ‎parlance of our sages, these as yet unrevealed manifestations of ‎G’d’s loving kindness will serve as garments that the pious will ‎wear in the future after our souls have left our bodies. In our ‎verse above, G’d assures Yaakov that there are dimensions to His ‎attribute of loving kindness that have not yet been revealed to ‎man. The parts revealed to man thus far in this world are merely ‎to serve as an introduction to additional dimensions reserved for ‎being revealed to our souls in the afterlife. [G’d chose the ‎first opportunity after He had assisted Yaakov to acquire material ‎wealth in spite of his uncle’s constant efforts to thwart him, to ‎acquaint Yaakov with this insight. Ed.] This is the reason ‎why the sages added the attribute ‎א-ל עליון‎, “the G’d in the ‎highest regions,” to our daily prayer, to remind us that there is ‎such an as yet unexplored dimension to G’d’s attributes.‎