Chasidut su Salmi 25:78

Similarly, we find in the Midrash Sochar Tov: “How may a young man make his path pure? By serving according to Your word” (Tehillim 119), Shlomo said, “In all your ways know Him.” If you know and are conscious of God in all that you do, He will straighten the paths before you. Thus, it is said (Tehillim, 16), “Make the path of life known to me.” So too, Moshe said to God (Shemot, 33), “Now, if I have found favor in your sight, let me know Your ways.” And also (Tehillim, 25), “Lead me in Your truth, and teach me, for You are the God of my salvation.” And (Tehillim, 86), “God, teach me Your way.” And it is written (Yermiyahu, 6), “Stand on the roads and see, and ask about the ways of the world, and see which is the good way. Then walk in it, and find rest for your soul.” Look at the path that Avraham took, and look at the path that Nimrod took, and see who succeeded. So too did David say, “And you, Shlomo my son, know the God of your fathers, and serve him.”

--- The explanation of that which my teacher asked about that which the Sages, may their memory be blessed, said (Avot 6:2), "Each and every day a heavenly echo goes out from Mount Horeb, and announces, etc.": Either way, it is difficult. If it is impossible for anyone to hear this announcement – if so, why does the echo go out at all? And if it is possible to hear, what is the reason that it is not heard? For if a person were to say that he heard it, he would be condemned as a false prophet! And he explained that 'there is no speech and no words' above; it is only in the realm of thought. If so, the thoughts of repentance that come to a man are from the announcement, etc. And (with relation to this teaching,) the words of the mouth of a sage are a charm. Behold, if one inclines his ear to listen to the call and the announcement, it is possible for anybody to hear it – meaning in his thoughts. Indeed, if one is intelligent enough to understand that this thought is the voice of the announcement and the heavenly echo from God Himself, may He be blessed, by way of His extending Himself throughout the worlds, until it reaches the thought of this man; and he inclines his ear to hear properly 'to listen and to observe' – then God will continue to speak to him, about how he is to behave in the ways of God. As it is written (Psalms 25:8), "Good and upright is the Lord; therefore He shows sinners the way."

Delightful Love is sometimes symbolized in the Torah by lovebirds or doves, which delight in each other and stare at one another continuously (see Song of Songs 1:15, “your eyes are doves’ [eyes].”) It is as though the two lovers “cannot take their eyes off of one another,” and gaze at each other with total rapture until their eyes become bloodshot and red. This is also what is meant by the parallel verses (Psalms 25:15), “my eyes are constantly upon G-d,” and (Psalms 33:18), “the eye of G-d is upon those who fear Him.” Our verse, too, referring to “eyes bloodshot from wine,” is speaking of the degree of Delightful Love which results after one has succeeded, through the wine of Torah, in bringing out the Great Love “hidden” within one’s soul. (This is also the level of love meant by the Kabbalistic expression, “to gaze at the glory of the King [G-d].”)

Ad-nai spoke to Moshe, saying: I am Ad-nai ; speak to Pharaoh king of Egypt all that I am speaking to you. Moshe said before Ad-nai: Here, I am of foreskinned lips, so how will Pharaoh hearken to me? Ad-nai said to Moshe: See, I make you as a god for Pharaoh, and Aharon your brother will be your prophet (Exodus 6:29-7:1) We need to be precise: What is this, that the Holy One of Blessing said to Moshe 'I am Ad-nai'? What is the connection of it, here? And second, this that God said 'speak to Pharaoh all that I am speaking [dover] to you' also is not clear, since it should have said speak to Pharaoh what I will speak [adaber] to you. What is this 'that I am speaking'? It implies that even this very saying ' I am Ad-nai', that the Holy One of Blessing said to him, will be said to Pharaoh. And this is surprising. And the rest of the specific points will become obvious on themselves. And it appears that according to the simple meaning, behold, here it is written a secret of Hashem to those who have awe of God. One needs to understand what are the secrets of Torah that all Israel calls them secrets of Torah. One cannot say that the intention is directed to the wisdom of kabbalah and the writings of the Ariz"l, and the Holy Zohar, because behold, the expression 'secret' means something that is not possible to be revealed to others at all, and aren't all these writings, the kabbalah, the Arizal's, the Zohar able to be revealed to others and explained with some effort? And if so, since they are revealed, those are not 'secrets'. But what is really a secret, that no human can reveal to any other is the secret of Hashem, meaning, the essence of Godliness that was, is and will be, and this is the essence and the root of all worlds, what can't be revealed to any human, only each person assumes for themselves the comprehension of Godliness according to their mind, and according to the abilities/proportions of their heart. And everything that a person clarifies for themselves, and attains by themselves, with great effort to grasp what their mind can grasp, ever more clear. And what one can grasp with one's mind of God's Godliness. All that is what cannot be revealed to another human, it is inside the depths of the heart, and what is inside the depths of a person's heart, and their mind. Even if one can speak to others and bring the reality of God and the awe for God, blessed, inside their hearts, it is impossible to reveal all the consciousness of one's heart to them, as it is known to all those who are alive and enter truly to service. And this is called 'secret', because this is really secret, impossible to be revealed to any other human being, what is with a person in the deep point of their heart and thought, rather, each person understands according to their efforts and their self-purifying of their physical nature. And the more a human attains, in the understanding of Godliness, in general and in particular, which is the greater levels in understanding Godliness through self-purifying and analyzing, the harder it is to explain and reveal the consciousness of heart, and this is the secret of Hashem to those who have awe of Hashem (Ps. 25:14) meaning, that always remains with them in secret, impossible to explain. The more a person has awe of Heaven, the more secret is God, blessed, with the person, [until] it is impossible to reveal the depth of the consciousness of their heart, and it is impossible to understand from that person even the smallest of the great extent of what they understand from God, blessed. And those who are not yet at such great level in their grasping of God, blessed, is more able to explain to others what is in their heart, since there are no such great depths to their heart, and the simpler ones in the people can receive from them more than from the ones who have attained greater depths, as explained. And therefore, if a person who is great in their awe of Hashem, in great attainments of understanding of God, blessed be the Name, wants to reveal the depths of their consciousness so that others will understand, that person needs to translated to another person, smaller than them, who can understand their words and then tell them to others so that they can understand due to the smaller one telling them, and so they are able to receive and understand. And from this you can understand that this is the order of learning of all of our holy Torah, Aharon entered and taught his piece etc (Eruvin 54b), see there. We now return to explain the verses above...

Israel’s portion and belief is summed up in the verse (Yermiyahu, 10:16), “The portion of Yaakov is not like them, for He forms all things, and Israel is the tribe of his inheritance; the Lord of Hosts is His name.” Israel believes in God, even though He appears to run the world in numerous contradictory ways. For example, sometimes God shows His supernal governance, where He awakens the initial benevolence of the creation of the world, which occurred without any initiatory gesture on the part of the creation, as it is written (Tehillim, 25:6), “Remember Your mercies and loving kindness, O God, for they have been as of old (from the very creation of the world).”⁵¹¹Meaning to say, the world currently functions in terms of cause and effect. Human beings act – for good or for bad – and G-d responds in kind, bestowing blessing or curses. However, the creation of the world occurred before there were any beings below to awaken the flow of blessing from above. Thus, it was an act of pure, Divine kindness. There are times, even now, when G-d relates to creation in this way, bestowing blessing and goodness gratuitously, and not in accordance with the deeds of His creatures. Indeed, in the beginning there was nothing yet created that could wake up and inspire God’s response, so He created the world out of His pure will.