Chasidut su Salmi 52:78

And Yaakov settled in the land where is father dwelled etc. It seems to me that in combination with the verse "may there be peace in your walls, harmony in your palaces" (Ps. 122:7) that there is in the Gemarah "From the day that the Holy One of Blessing created the world there was no person who called him “Adon” until Abraham came and called him Adon" (Berakhot 7b) - and at the surface, why is it remarkable in that that he called God "Adon"? Yet, see that we need to unify the names Havaya"h and Ad-nai and then God's Blessed Name is called Adon, through what we sing "El Adon over all His Deeds", that "El" is Chesed as it is written "El's faithfulness [chesed] never fails" (Ps. 52:3), and through our unifying of the Blessed Name we cause and continue lovingkindness [chasadim] and compassion to the world, and this is "El", meaning, when we arouse lovingkindnesses through our unifying of God's Blessed Name then God is "Adon over all His deeds". And this is "and YHV'H in His holy abode— be silent before Him all the earth" (Habakuk 2:20), that the name Adona'i is the abode for the name Havaya'h, Blessed, as known. And at the moment that we unify God's great name in the holy abode, that is, the unification in the name Adona'i, "all the earth is silent", that is "has" [silent] in gematria is 'Adona'i' that is, then God was called Adon over all the earth.

All that we have said until now pertains only that which has passed. Whereas concerning the future, God has given us the good approach of repentance and prayer. He has made it possible for every person to return to Him and receive His mercy, and to be blessed with all kinds of goodness, even in this world. Through the power of repentance and prayer, even harsh decrees that are upon him will be transformed into good. This is because complete repentance and prayer, born out of one’s earnest faith, enables a person to cleave to the source of life, which is a place above all revealed attributes, and is a place of total compassion.⁴⁶²In other words, prayer and repentance lift a person up above the relative, empirical world, to the transcendent world that the author discussed in most of the chapters preceding this one. From this place, a person receives all salvation and blessings. As our Rabbis have explained, and as the Baal Shem Tov said, if man can find the heart to believe that the greatest good is clothed within the suffering, then the evil itself will be transformed into good. It is also written in the Zohar (Nasso, Idra Rabbah Kadisha, 143b): “There is no judgment that does not contain mercy.” This is because at the source, God directs everything for the good, and governs all with done loving-kindness.⁴⁶³G-d’s will, while still in its supernal source, is completely good. It is only upon descending into this world that it takes on the appearance of evil. One, who through faith, can ascend to the very root of G-d’s will can draw down revealed goodness – “good loving-kindnesses.” This is as it is written (Tehillim, 52:3), “God’s loving-kindness is at every moment,”⁴⁶⁴“Kol hayom,” literally, the whole day, meaning, God’s love is forever. because every moment is conducted through God’s love. If a person does not see this, it is only because his heart is far from God’s light, as it is written (Yeshayahu, 17), “Listen to me, you stone-hearted, far from righteousness.” If his heart is closed to God’s light, then God’s kindnesses are unattainably above him. Therefore we pray, “Tigmleynu hasadim tovim – Bestow good loving-kindnesses upon us.”⁴⁶⁵In the first blessing of the Amidah prayer. For even though God conducts everything with loving-kindness, we don’t always realize this. Therefore, in order to know clearly how all of God’s actions manifest loving-kindness, we don’t just pray for “loving-kindness,” but for “good loving-kindness.” Meaning, we pray to clearly see how it is all good. For when a person comes close to God with complete faith, he reaches the source of love, where he cleaves to God to the point that Divine mercies will never leave him, and will draw him near even in this world.

Genesis ‎24,49. “so that I can turn either to the right or to the left.” ‎According to Rashi, by referring to “the right,” Eliezer ‎hinted at Yishmael’s family, whereas when speaking of “left,” ‎Eliezer referred to the daughters of Lot, (also part of Avraham’s ‎family.
[The author goes to some length to explain why Lot ‎was referred to as “left;” according to Rashi, explaining that ‎Royalty is considered “left,” i.e. G’d, Who delegates some of His ‎absolute power to kings of flesh and blood had thereby “shrunk” ‎His powers. Seeing that Ruth, David’s great grandmother would ‎be descended from Lot through Moav, Eliezer is supposed to have ‎foreseen all this. I confess that I find it difficult to believe that ‎Eliezer possessed such prophetic insights. Ed.] ‎

An alternate approach to ‎אנכי הא-ל ביתאל‎; when we say in ‎our daily shmoneh esreh, three times daily:‎הא-ל הגדול הגבור ‏והנורא א-ל עליון‎, we refer to how G’d manifests Himself to us in our ‎present state when we are in exile. At the same time we look ‎forward with profound longing to the kind of manifestations of ‎G’d’s greatness which the prophet has described as ‎עין לא ראתה ‏אלוקים זולתך‎, “which thus far no human eye has beheld, only G’d ‎Himself;” (B’rachot 34 based on Isaiah 64,3) Using the ‎parlance of our sages, these as yet unrevealed manifestations of ‎G’d’s loving kindness will serve as garments that the pious will ‎wear in the future after our souls have left our bodies. In our ‎verse above, G’d assures Yaakov that there are dimensions to His ‎attribute of loving kindness that have not yet been revealed to ‎man. The parts revealed to man thus far in this world are merely ‎to serve as an introduction to additional dimensions reserved for ‎being revealed to our souls in the afterlife. [G’d chose the ‎first opportunity after He had assisted Yaakov to acquire material ‎wealth in spite of his uncle’s constant efforts to thwart him, to ‎acquaint Yaakov with this insight. Ed.] This is the reason ‎why the sages added the attribute ‎א-ל עליון‎, “the G’d in the ‎highest regions,” to our daily prayer, to remind us that there is ‎such an as yet unexplored dimension to G’d’s attributes.‎