Chasidut su Salmi 34:16

"You must not bend etc and not recognize a face" (Deuteronomy 16:20) because it is written "you shall not have other gods before Me [lit. in front of My face]" (Exodus 20:3) and one can explain it like this: behold, the Blessed Creator is called "face of every thing", since every thing has a piece of divinity that makes it present and gives it vitality, and if, God forbid, a person thinks a extraneous thought, or looks at something evil, then one turns away and distances one's face from it. And the extraneous thoughts and the evil sightings and evil passing thoughts are called "other gods" and this is "you shall not have other gods etc" and this is [also] "you must not recognize faces" that is to say, that you will not sin and not think outside thoughts, so that you won't distance the face and become estranged from yourself. "You shall take no bribe because the bribe blinds the eyes of the wise, etc" (Deuteronomy 16:20), and at a first glance don't our eyes see many and many receivers of bribe, and they are healthy, and strong, and they die closing their eyes? But the issue is that the righteous person who is dedicated to Hashem in truth merits high levels in the eyes of His intellect, that is, the higher Wisdom, and this is "the eyes of Hashem are on the righteous" (Psalms 34:16) that the Holy One of Blessing gives merit to the righteous in the eyes of the Higher Intellect, and this is "you shall not take etc because the bribe blinds the eyes of the wise etc", meaning that the person will not merit in the eyes of His intellect in the Higher Wisdom, "and perverts the words of the righteous" that is, the righteous that speak in their holiness the receiver of bribes perverts them, that is, not just that that person will not merit Higher Wisdom, but also if the righteous want to negate their words and return that person to the good, their words will not help that person, since all their words will appear to that person as perverted.

When David, in psalms 34,16 spoke about the ‎עיני ה'‏‎, “the ‎Lord’s eyes,” he did not mean that G’d possesses “eyes” and other ‎organs in the sense that we understand this in our regions of the ‎universe, but what he means is if, as our sages tell us that the ‎features of the patriarch Yaakov were engraved on G’d’s “throne,” ‎to the question of ”whence did images of such physical organs ‎penetrate the heavenly spheres,” both David and our sages ‎describe how G’d has an enduring reminder of the ‎accomplishment of the righteous and the organs they have used ‎to serve Him and perform His commandments had them ‎‎“engraved“ on His throne as a constant reminder, especially at ‎times when His people experience a spiritual slump. At such ‎times, the “eye” engraved on G’d’s throne may be closed instead ‎of open. When Rabbi Yehudah in Avot 2,1 warned us to ‎look at ‎מה למעלה ממך‎, he did not refer that we should look at G’d, ‎but he meant that we should remember that the image of man ‎engraved on G’d’s throne reflects the condition of man down on ‎earth as the images on G’d’s throne are not static but their ‎condition alternates according to the spiritual condition of His ‎people on earth. This “eye” on G’d’s throne observes what we do ‎on earth; the ears on that countenance of our patriarch Yaakov ‎‎“hear” what and how we speak. Its condition reflects whether ‎what it heard gave G’d pleasure or the reverse. Rabbi Yehudah ‎reminds us that it is what we do down here that determines ‎whether our image in the celestial regions remains a positive one.‎