Chasidut su Salmi 136:76

See! I give in front of you etc. (Deut. 11:26) - Others pointed out that the language changes from the singular "see" to the plural "in front of y'all". And it seems that we can explain this by combining the verse "the One who makes great lights, God's kindness endures forever (Ps. 136:7) - behold, the two lights are Love and Awe, and both of them were great equally, [since there is Awe of Greatness aka fear] and behold, when the moon said "it is not possible for two kings etc" the moon wanted to rise above its level, or the sun, and not to descend from that level, God forbid. And the Holy Blessed Name saw that that was impossible, due to the evil ones, who need to feel awe only due to fear of punishment, and said to the moon 'go diminish yourself' - and this is the small awe, which begins with the fear of punishment. And in truth there is the light of the seven days of Creation "God saw that it was not appropriate, etc, and hid the light for the righteous in the future". And this is what we say "forms light and creates darkness" and yet we should say "formed light" in the past and not the present. In truth, however, the Holy One of Blessing creates light continuously due to God's mercy. To the tzadik, who walks in God's ways in truth and completion, the Hidden Light [Or Ganuz] is revealed and is seen and at every day that the tzadik goes to higher levels, the more the light reveals itself to him. And this is "God saw that it wasn't enough etc and hid the light for the tzadikim in the world to come" (Bereshit Rabbah 12:6, Chagigah 12a): the future of the tzadikim is to go into this light, the Hidden Light, that is revealed to them. And this is why "God makes the great lights" is also written in the present tense. And behold, to feel fear of punishment is possible even if a person has not seen the thing to be afraid of, as just our saying to them "do not go to such-and-such place, there are bad things there" and they don't go because they feel fear. But love can't happen without seeing the thing that brings love about, and all the time one does not see the thing with one's eyes one just feels desire to see. Love means unity, and that is why the gematria for 'love' is the same as 'one'. And when a person is on that level, in unity, one needs to guard it always and one needs to strengthen oneself that if that level wasn't reached yet. And we find that the root of love is called "seeing", as we explained, since love is not completed without seeing. And this is "see!" - meaning, when you are on the level of love, which is called seeing, "I give to y'all" - meaning, you need to strengthen yourself that you have not reached that level of unity yet, and you are still on the level of the rest of human beings, since "today blessing and curse" - meaning, strengthen yourself as if you began just today to accustom yourself to the levels of Love and Awe. "Blessing" is a hint to love, and "curse" a hint to Fear, which is the whipping for the wicked (Zohar 1:11b). "The blessing, that y'all listen etc" one has to say according to the allegory of a person who has some disease, God forbid, and was healed from it, and at all times the person is noticing and listening to their body to see if the disease is erupting again, God forbid, and so too every person needs to at all times listen to themselves and notice if they have fulfilled their mitzvot for Hashem, if something not good - God forbid! - is erupting, and this is "the blessing if you listen": the blessing resides in listening, as explained, that you listen and notice at all times even if you are fulfilling God's mitzvot if there is something lacking on them. "The curse, if you do not listen" that is to say, if you don't watch out for yourselves as explained above. That is why a person needs to pay attention always, and watch out for him/herself at every moment, so it will be a blessing for her/him, and for their children. And this is easy to understand.

"To the One who makes great lights, God's love endures forever" (Ps. 136:4) [We can understand] the verse according to what is written in the Zohar (Zohar 2:136b) "R. Hamnuna the Elder, when the morning star would come out throughout Shabbat, he would sit for a moment and raise his eyes, and was happy, and would say that he was sitting under the sight of the joy of the superior angels. They go out and they rest, and throughout Shabbat a person sits in the world of souls." according to what is known, in every Erev Shabbat Kodesh the souls have an ascent, and through this the extra souls come down, on Shabbat, to this world. And through this we explained what is written in the Gemarah in the name of Rabbi Zeira, that Rabbi Matana said, that Rav said: the fats and the wicks that our sages talked about, which we to not light the candles of Shabbat, we do light with them the candles of Chanukah, whether on Shabbat [of Chanukah] whether the rest of the week. And this is a hint regarding the souls that are distant, as it is explained in other places the fats are symbolic of the soul, the wicks are symbolic of the body. The fats and wicks which are not kindled for Shabbat are due to the fact that there are some defects on humans, God forbid, defects that make them distant, every so often, from ascending the place of their soul-root. And this is the strength of the Shabbat and Chanukah that are an ascent even for souls that are distant, and [feel] outside. And this is the explanation of "Maker of great lights" - those are the lights of Shabbat and Chanukah. Shabbat is called light as we say "a rest and a gladness, light for the Jews" (zemirah of Shabbat). And on Chanukah the hidden light of the seven days of Creation is aroused and this is why, together, they are called "great lights." "Because God's love endures forever" (Ps. 136:1) - this is the Higher Love to all the world, without any dismissal of any sort, and to rise them to the source of their quarrying [creation]. Despite all this, they hinted so we could understand the greatness of the Tzaddik of the generation, that he is a conduit to pull down the Flows and all the above mentioned Fixings are done through his hand, as it was when we heard the deed that occurred in the times of the Besht z"l. A reincarnation of a certain great man, from the times of the Ari z"l, came to him and from that time [of the Ariz"l] onward he was waiting for hundreds of years until the Besht came and fixed his soul. And he was not able to merit to go to the righteous of his generation because he was not set in front of them, until the time of the Besht z"l. And to understand - why is this thing dependent upon the will of the tzadik? Isn't God, in God's compassion, able to free the bound? Why did he need to wait until the compassion of the tzadik was aroused (?) towards him? Indeed, from the beginning of creation it arose in the Will of the Blessed Name that a tzadik would govern etc as it is written "gracious compassionate and righteous" (Psalms 112:4) (Shemot Rabbah 15:20). And the Tzadik that is the basis of the world, he is the middleman through whose hands the salvation that fixes [the other person's] soul root above. And this is the verse "say of the tzadik, he is good" (Isaiah 3:10) - the righteous is called good. And this is "a good name is better than fragrant oil [shemen]" (Eccl. 7:1) - because the tzadik unifies the Name and therefore it is in his hand to fix a soul [neshamah], a good oil [shemen] - that comes [shemin] from God. [שמ"ן ה' and נשמה share the same letters]

"To the One who makes great lights, God's love endures forever" (Ps. 136:4) [We can understand] the verse according to what is written in the Zohar (Zohar 2:136b) "R. Hamnuna the Elder, when the morning star would come out throughout Shabbat, he would sit for a moment and raise his eyes, and was happy, and would say that he was sitting under the sight of the joy of the superior angels. They go out and they rest, and throughout Shabbat a person sits in the world of souls." according to what is known, in every Erev Shabbat Kodesh the souls have an ascent, and through this the extra souls come down, on Shabbat, to this world. And through this we explained what is written in the Gemarah in the name of Rabbi Zeira, that Rabbi Matana said, that Rav said: the fats and the wicks that our sages talked about, which we to not light the candles of Shabbat, we do light with them the candles of Chanukah, whether on Shabbat [of Chanukah] whether the rest of the week. And this is a hint regarding the souls that are distant, as it is explained in other places the fats are symbolic of the soul, the wicks are symbolic of the body. The fats and wicks which are not kindled for Shabbat are due to the fact that there are some defects on humans, God forbid, defects that make them distant, every so often, from ascending the place of their soul-root. And this is the strength of the Shabbat and Chanukah that are an ascent even for souls that are distant, and [feel] outside. And this is the explanation of "Maker of great lights" - those are the lights of Shabbat and Chanukah. Shabbat is called light as we say "a rest and a gladness, light for the Jews" (zemirah of Shabbat). And on Chanukah the hidden light of the seven days of Creation is aroused and this is why, together, they are called "great lights." "Because God's love endures forever" (Ps. 136:1) - this is the Higher Love to all the world, without any dismissal of any sort, and to rise them to the source of their quarrying [creation]. Despite all this, they hinted so we could understand the greatness of the Tzaddik of the generation, that he is a conduit to pull down the Flows and all the above mentioned Fixings are done through his hand, as it was when we heard the deed that occurred in the times of the Besht z"l. A reincarnation of a certain great man, from the times of the Ari z"l, came to him and from that time [of the Ariz"l] onward he was waiting for hundreds of years until the Besht came and fixed his soul. And he was not able to merit to go to the righteous of his generation because he was not set in front of them, until the time of the Besht z"l. And to understand - why is this thing dependent upon the will of the tzadik? Isn't God, in God's compassion, able to free the bound? Why did he need to wait until the compassion of the tzadik was aroused (?) towards him? Indeed, from the beginning of creation it arose in the Will of the Blessed Name that a tzadik would govern etc as it is written "gracious compassionate and righteous" (Psalms 112:4) (Shemot Rabbah 15:20). And the Tzadik that is the basis of the world, he is the middleman through whose hands the salvation that fixes [the other person's] soul root above. And this is the verse "say of the tzadik, he is good" (Isaiah 3:10) - the righteous is called good. And this is "a good name is better than fragrant oil [shemen]" (Eccl. 7:1) - because the tzadik unifies the Name and therefore it is in his hand to fix a soul [neshamah], a good oil [shemen] - that comes [shemin] from God. [שמ"ן ה' and נשמה share the same letters]