Chasidut su Levitico 19:32

And this is the aspect of tefillin, for tefillin are the aspect of memory, as written (Ex. 13), “ulzikaron bein `eyneikha/and for remembrance between your eyes” — and for remembrance between your eyes specifically, for memory depends mainly on Tikkun `Eynayim/Proper Repair of the Eyes, as discerned in this story, as this “blind” one — who was entirely blind to this world, who had no sight of this world at all, to the extent that he attained that the whole world did not amount to him so much as an eyeblink, which this is the essence of Tikkun `Eynayim — he attained the ultimate perfection of memory that has no perfection beyond it, as explained above, as this blind one remembers more than all of them etc., as written there in the story. Hence, memory depends mainly on the eyes, and thus it is explained in the Torah “Wayhi Miqetz — Zikaron” (LM #54), that memory depends mainly on the eyes, see there, and he brings there the verse, “ulzikaron bein `eyneikha”, see there, for tefillin are the aspect of Mochin deGadluth/Brains of Grown-Maturity, which is the essence of memory on the side of holiness, for memory is the aspect of consciousness and awareness, as explained in the Torah “Dirshu Hashem/Seek Hashem” (LM #37), and this is the aspect of head tefillin and hand tefillin, amongst which there are eight parshiyoth/text-passages, four of the head and four of the arm, corresponding to the eight holy elders who are masters of memory, which is the aspect of tefillin — “and for remembrance between your eyes” as mentioned. For, it is known in the Kawanoth that the head tefillin are in the Male aspect and the arm tefillin are in the Female aspect, and all together the tefillin are in the aspect of Mochin de`Ibur Sheini deGadluth/Second-Embryonic Mature Brainphase, and this is the aspect of these holy elders, who attained such Mature Brains that each one attained remembering and reaching more of the beginning; what happened with him before in the beginning. And the more that one of them attained, the earlier the beginning that he could remember and reach, as explained above. And behold, they are eight elders partitioned into two fours, corresponding to two fours of parshiyoth of arm and of head, for the four first elders who first boasted of their memory, their whole concern was with what happened with the child in its mother's womb: the emergence of the droplet until the cutting of the umbilical cord when it goes out into the world's air. Namely, the one one boasted he remembers them bringing the seed to plant the fruit, which is the passage of the droplet etc., the second remembers the beginning of the fruit's formation, the third remembers when the light was shining, which is all the days of the embryo, and the fourth, the last, remembers the essence of birth's conclusion, which is the cutting of the umbilical cord, which is the beginning of his entering this world. (And these four are written here from top to bottom, the opposite of how they are written in the book of stories, and this is because here I have to begin from the fourth, so due to the flow of language the order is reversed, but the intention is the same). Hence all these four stories tell of the great wonders of the Creator, Blessed Is His Name; what happens with the embryo in its mother, and so all these brains and perceptions that these four elders attained are in the aspect of Female Brains, which are the aspect of the four parshiyoth of the arm tefillin which are the Female Brains as mentioned. And these aspects that these four elders told about are the aspect of Light-Water-Firmament mentioned in the holy Zohar and the Qawanoth. For, at the beginning of the droplet's emergence, which is the aspect of the one who tells that he remembers them bringing out the seed etc., this is the aspect of Light, for it still has no Form, and then when it began to initially take form it is like Water, and then the embryo changes every day of pregnancy; this is the aspect of Firmament, as is known. And then when the aspect of Firmament is finished he goes out in the air of the world and is born, and all this is the aspect of tefillin, which are the aspect of incubation and birth, which is the aspect of Yetziath Mitzrayim, as is known. And the first four elders, all of what they told was what happened before the droplet descended into its mother's womb. For, they told that they remember when the droplet was still in its father's brain, and the Look, the Taste and the Smell which are the aspect of Nefesh-Ruach-Neshamah, which is where is the beginning of drawing the thought from where it is drawn from the place where it drawn, from cause to effect, from world to world, from intellect to intellect, which are the aspect of Neshamah, Ruach and Nefesh, until the thought is generated, whereby the holy progenitive droplet is generated. And all these four aspects occur with the father, on the Male aspect, as mentioned. And so they are in the aspect of the head tefillin which are the Male brains as mentioned. For tefillin are drawn from the aspect of Tiqunei Diqna/Features of the Beard, as known, which is the aspect of these elders in holiness, who are all in the aspect of the Holy Beard's Features, which is the root of elderliness on the side of holiness, the aspect of, “wehadarta penei zaqen/and you shall honor the face of the elder” [Lev. 19:32], as is known. And the essence of the holiness of the tefillin's Brains are drawn from the Most Supernal Elder, the Oldest of Them All, who is the most suckling babe of them all, who is the blind beggar, who was “altogether a suckling babe” etc. as mentioned. For, from him is the essential holiness of elderliness, and all the eight elders who are the aspect of the eight parshiyoth in the tefillin, they all receive from this Most Supernal Elder, who is the blind one. But his aspect of Brains itself is impossible to enclothe even in the tefillin passages, so there is no parashah corresponding to him, for he is above it all and the root of it all, as they receive all the tefillin Brains from him, which are the aspect of all the elders in holiness, as mentioned. For, he is united in the Ein Sof, as mentioned, so his Brain is not called memory at all, which is the aspect of tefillin as mentioned, for he said that he remembers all this and remembers “Nothing At All.” That is, even though he remembers everything that they remember, for he is composed of all of them and they all receive their Brains and Memory only from him, nevertheless his Brain is impossible to call by the term “memory” at all, for he is above memory and the root of memory, for he is united in the Ein Sof, as written there, and so he is not alluded to in any parashah, for he is above everything and the root of everything, as mentioned.

Leviticus 19,32. “you shall rise before the aged and ‎show deference to the old, you shall fear your G’d.” ‎Seeing that we have pointed out that the principal element in ‎what is called “fear of the Lord,” is the awe with which we should ‎relate to His sublimity and awesomeness, ‎רוממות‎, a title which ‎stems from the fact that He is the Originator of all the ‎phenomena that we can perceive with our senses as well as the ‎ones we cannot perceive, He deserves our utmost respect. When a ‎human being has attained that level of insight he is called ‎בן אהוב ‏למקום‎, “a beloved son of G’d.” When a mortal father has a son ‎whom he loves beyond all else in life, that son will be most careful ‎not to cause his father any grief whatsoever. Conversely, this son ‎will go out of his way to cause his father only pleasure and ‎satisfaction. Paraphrasing this example, our sages in the ‎‎Zohar III,7 state that Israel provides parnassah, ‎sustenance, for the Almighty. This sustenance consists of their ‎studying Torah, serving Him with prayers and by performing ‎charitable deeds for their peers, as well as keeping the other ‎commandments of the Torah. If they were, G’d forbid, to fail to do ‎all this, our sages in Chagigah 15 lament, “what would ‎become of the Shechinah”?‎
The wording in the Talmud describing the Shechinah’s ‎reaction to Israel’s failing to serve the Lord and to observe His ‎commandments, is ‎קלני מראשי‎, “I feel that my head is confused, ‎wobbly.” In other words, our misconduct causes G’d the ‎equivalent of physical pain and confusion.‎
A tzaddik will worry all his life that he should not cause ‎his father in heaven any grief or pain. He constantly endeavours ‎to only be the cause of his Father in heaven feeling well and ‎satisfied with His creatures.‎
The condition known as ‎יראת שמים‎, when applied to the ‎‎tzaddik, is his fear of the attribute of Mercy, i.e. that G’d ‎would have to apply that attribute when judging him in order ‎that he would not come to harm. [When Yaakov awoke ‎from his dream of the ladder he vowed that if he would return to ‎his father’s home safely, he would tithe all his acquisitions ‎henceforth, and that he was henceforth ready to be judged by the ‎attribute of Justice instead of having to hope for the attribute of ‎Mercy dealing with his shortcomings. (Compare Genesis 28,21). ‎Ed.] Ordinary people generally are afraid of the attribute ‎of Justice dealing with their transgressions.‎
‎ The tzaddik’s philosophy is not limited to his personal ‎relationship with G’d, but he hopes that his meticulously ‎observing G’d’s commandments without his looking for reward, ‎will encourage G’d to increase the flow of His largesse to the ‎Jewish people and that as a result these will benefit in all spheres ‎of life from that largesse. He is aware that nothing pleases the ‎Lord as much as having an excuse to direct an ever increasing ‎flow of this largesse to His people. The termsזקן ‏‎ as well as ‎שיבה‎, ‎are synonyms for the attribute of mercy as we know from ‎‎Pessikta Rabbah 21 where G’d is perceived as having ‎appeared to the Jewish people at the revelation in the guise of a ‎bearded old man, one who is full of compassion. Keeping this in ‎mind, we can understand the commandment to treat the aged ‎and old with deference and respect as an exhortation to relate to ‎G’d with such feelings. The words: ‎והדרת פני זקן‎, may therefore be ‎understood as a command not to cause the Shechinah to call ‎out in pain ‎קלני מראשי‎, “my head is in turmoil.” Instead, we ‎should ensure that the verse speaking of הוד והדר לפניו עוז וחדוה ‏במקדשו‎, that “glory and majesty are before Him and strength and ‎splendour in His Temple.” (Compare psalms 96,6)‎

(221) "now these days were the days of the first ripe-grapes" (Numbers 13:20) meaning, that all this a person needs to hurry, and do this in the days of first-fruits, that is, when one is young, which is before the old days, as the Zohar explains regarding "In the face of the gray-hair, you are to rise" (Leviticus 19:32), [meaning, rise yourself spiritually when you are young] and so it will be good when one comes [to the next world] (Zohar 3:87b:6), and do not overthink this.