Chasidut su Lamentazioni 5:78

And [He] called to Moshe, and Ad-nai spoke to him from the Tent of Meeting, saying (Leviticus 1:1) - on a first glance it would have been appropriate to write "And Ad-nai called Moshe, and spoke to him" so that it would be known Who called him, and now, with "and [He] called", simply, he does not know who called. Yet, the issue is like what is in the Zohar: Vayikra [And He called] is written with a small alef etc, because when the Shechinah is not in Her place then She becomes small, and then they were in the desert, and the essence of the place of His Glory is the Temple in Jerusalem, and therefore from the outset it is written "and [He] called Moshe" the small alef called Moshe, yet after that when He had already called him, and Moshe our Teacher PBUH, had bent himself towards the service of the Holy Blessed Creator with all his might, and he himself was a Temple, deeply, and came to this level of 'and Ad-nai spoke to him' which is a name of Compassion. This is what King David PBUH prayed 'You, Ad-nai, are enthroned forever' (Lamentations 5:19) that due to our many sins the Shechinah is in exile, and when the Holy One of Blessing wants to judge Israel, He needs, due to His immense compassion, move from the throne of Judgment and sit on the throne of Mercy, but in the future to come there will be only the throne of Complete Mercy, and God will not need to move from the throne of Judgment at all and change from one throne to another. It was regarding this that [King David] prayed 'But You, Ad-nai, are enthroned forever, Your throne endures through the ages' that the essence of the Shechinah of the Blessed One's glory is the righteous, and he prayed saying that despite the fact that the generations diminished and so on, despite all this may Your throne be on us in every generation, due to Your great Compassion may the light of Your Shechinah surround us. Amen.

And this is the aspect of “Long-Tempered (Erekh Apayim) for tzaddikim and for the wicked” (BK 50), as tzaddikim need this trait of Erekh Apayim, which is the aspect of holy elderliness, the aspect of Arikhath Yamim weShanim/Long Days and Years, the aspect of Chayim Arukhim/Long Life, mentioned above. That is, to not fall in the oldness of the Sitra Achra, God forbid, that his service should not old and weak for him, but just “renew his youth like an eagle” all the time, and every day begin new with additional sanctity and service, and never get tired or weary, and not be confused by anything, which this is the aspect of Erekh Apayim. For, sometimes one who serves Hashem gets weary on account of having suffered so many trials etc., and thereby he could fall into oldness of the Sitra Achra and exhaustion, God forbid. Therefore he needs to strengthen himself a great deal with the trait of Erekh Apayim, all his days, extending his temper and spirit for all the toils and burdens, beginning new every time. And this is the aspect of Erekh Apayim for tzaddikim. And likewise there is the aspect of Erekh Apayim for the wicked, as Hashem Yithbarakh also extends his temper for them all the days of their lives, in order that they return, as written, “Until the day he dies You wait for him; if he turns back etc. [You receive him immediately].” Therefore the wicked themselves also have to bolster themselves in this trait of Erekh Apayim, that their wickedness should not confuse them from returning to Hashem Yithbarakh, and that their hearts should not falter nor their minds be downcast from the amount of their transgressions, especially if they have already began a few times and fallen from it etc. Nevertheless they should be confident in His great mercy and prolong their patience and spirit over all that happens to them, and strengthen themselves each time to begin anew. Perhaps he will attain from now on to have compassion on himself, to leave his previous way and thoughts, and never ever be old and weak in his eyes. For the essence of return lies in the aspect of renewing one's life whenever it is necessary to renew his days that have passed in darkness, in the aspect of (Lam. 5), “Hashiveinu H' eleikha wenashuvah chadesh yameynu keqedem/Return us, Hashem, to you, that we may be restored; renew our days as before.” Hence everyone needs the aspect of this trait of Erekh Apayim. And this is, “Long-Tempered (Erekh Apayim) for tzaddikim and for the wicked.” And the rest of the levels of other people in the world are are included in them, for the whole keeping of their service and vitality is by this trait of Erekh Apayim, as mentioned.

Leviticus 23,32. “from evening till evening you shall ‎observe this Sabbath of yours.” The term ‎שבת‎, which ‎primarily denotes abolition, annulment, (compare Lamentations ‎‎5,15 ‎שבת משוש לבנו נהפך לאבל מחולנו‎, “the Sabbath that used to be ‎the joy of our hearts has turned in to mourning instead of ‎dancing”) The word ‎תשבתו‎, so closely related to the word ‎שבת‎ ‎means that just as on the Sabbath we abolish the concerns of the ‎six work days preceding it, so through our repentance from one ‎evening through to the next evening, we abolish the residue of ‎our sins. All that is needed is our sincerity and our prayers.‎

And this is (Ps. 145:14), “Somekh Hashem lekhol-hanofelim/ Hashem is a support to all the fallen,” who are the aspect of those who have fallen from serving Hashem, and Hashem Yithbarakh supports them and awakens them from sleep through the Tzaddikim of the era, who are the aspect of Dawidh-Mashiach who attained the reversal from the aspect of Nefel to the aspect of long life, to always begin living anew, which this is the aspect of tefillin, the aspect of “Venifliynu” as mentioned. And thereby they enliven and establish all the fallen ones, that they should not be downcast and not despair of the deliverance of their souls, as mentioned. Until they merit to return to Hashem, and then the fall and descent becomes the ultimate ascent. For, the essence of the fall is specifically on account of this, in order that they should begin living anew, as explained elsewhere. That is, that his vitality and brains should begin again and be renewed, which this is the aspect of tefillin, the aspect of “Venifliynu” etc. as mentioned, hence the support of those who have fallen from the service of Hashem, that they should not despair. Rather, they should strengthen themselves anew each time, which this itself is the aspect of Dawidh-Mashiach, who attained the aspect of Nefel being reversed to the aspect of long life, that he should merit to begin to live anew each time, as mentioned. For, for them too the fall and descent becomes the ultimate ascent. As Rabbeinu z”l said elsewhere in LM (#261), that the fact that a man falls from his service, it is from Heaven — for becoming distant is the beginning of drawing close. Therefore he fell in order that he should become more alert, to draw close to Hashem Yithbarakh. And his advice is, “that he should begin anew, entering the service of Hashem as if he has still never begun, and this is a big rule in serving Hashem, that a person needs to really begin anew every day.” Hence specifically through the fall they begin to live anew, which is the aspect of tefillin, as mentioned. Which, this is the aspect of Dawidh’s longevity, which was reversed from Nefel to long life etc. as mentioned. For, all the support of the fallen is through the aforementioned great tzaddikim, who are the aspect of Dawidh-Mashiach, who lived new life at all times. Which, thereby they enliven all the fallen ones, to begin anew from now, and as explained above. And this is the aspect of the Redemption which shall be through Dawidh-Mashiach, who should come soon in our days, and then Kenesseth Yisrael will rise up from their fall, as our rabbis z”l expounded (Berakhoth 5) on this verse — which this is the reason why there is no Nun in Tehillah leDawidh etc. Even so, Dawidh again supported it prophetically [lit. by Ruach haKoshesh/ by the Spirit of the Holy], as it says, ”Somekh Hashem lekhol-hannofelim,” etc. In the West (i.e. Israel) they resolve it [the verse Amos 5:2, Naflah velo-tosif kum, betulath Yisrael/ She is fallen and shall lo longer rise, the virgin of Yisrael] thus: ”Naflah lo-tosif [lipol `od]/ It has fallen but shall no more [fall], Kum/ Rise” etc.! [Berakhoth 4b] For, the entire fall of Kenesseth Yisrael is their falling from their service, God forbid, which the Redemption depends on. For, the Redemption depends on nothing else but Teshuvah/ Return/ Repentance, as our rabbis z"l said (Yoma 80). And therefore the main support of the fall is by Dawidh specifically, who lives the aforementioned long life, as mentioned. Which, thereby he vitalizes, strengthens and supports all the fallen ones, that they should not despair, for Hashem is with them and close to them, in the aspect of, “Al tismechi oyavti li ki nafalti kamti/ Do not rejoice over me, my enemy; though I have fallen [specifically], I shall rise. Ki eshev bechoshekh Hashem owr li/ Though [or “when,” or “because”] I sit in darkness, Hashem is a light unto me” (Mic. 7:8). And then the fall and descent is the ultimate ascent, and is as mentioned. And this is the Kohen haGadol [High Priest] in the Beith haMiqdash praying on Yom haKippurim, “Velo tapil ishah peri bitnah/ And let no woman miscarry the fruit of her womb...” [YK prayer] “Velo ya`adei `avid shultan mideveith Yehudah/ And may there not depart a ruler from the house of Yehudah” [Yoma 53b]. For, he attained the reversal from the aspect of Nefel to the aspect of long life specifically, as mentioned. And therefore the Kohen haGadol would pray on Yom haKippurim this prayer specifically. For, Yom haKippurim is the essence of teshuvah/return, and the essence of teshuvah is to rise up from one’s fall, which is the aspect of Nefel, as mentioned. And to be strong to renew his days, in the aspect of (Lam. 5), “Hashivenu... chadesh yameinu keqedem/ Restore us... make our days new as before” etc. as mentioned, which is the aspect of Dawidh Mashiach’s kingship, as mentioned. Therefore after Yom haKippurim is Sukkoth, which is the aspect of, “Aqim eth-sukath Dawidh hanofeleth/ I will raise up the tabernacle of Dawidh that is fallen” (Amos 9:11), annulling the aspect of the fallen ones’ fall, God have mercy, and instead raising them up and vitalizing them, in the aspect of, “Somekh Hashem lekhol-hannofelim” etc. as mentioned. And therefore after Sukkoth is Shemini `Atzereth, which is the aspect of the Davidic kingship, as written (Sam. I 9:17), “Zeh ya`tzor be`ami/ This one shall have authority over My people,” as Rabbeinu z”l said elsewhere (LM #48), which is when Nuqva is `otzereth/ seizing the droplet so that it does not fall, as written in the Kavanoth, namely, as mentioned above.