Kabbalah su Isaia 48:78

Rabbi Chizkiyah commented "Since they draw themselves away from the Holy One, blessed be He, therefore they remain far away from Him. And because of this they are called stout-hearted. They "are far from righteousness." (because) they do not wish to come closer to the Holy One, blessed be He. And because of this, they "are far from righteousness." Because they are far from righteousness, they are also far from peace; they can have no peace. As it is written, "There is no peace, says Hashem, to the wicked" (Yeshayah 48:22). And why is that so? Because they "are far from righteousness," they have no peace!

And regarding this [it is written]: "And I will do due to My name" (Ezekiel 20:14) and also "Because of Me, because of Me I will do" (Isaiah 48:11). And if they do not return I will set on them a king whose decrees will be harsher than Pharaoh's, and they will return against their will. And this is what is written "return to Ad-nai your God" - truly up to YHV"H.

And regarding the general aspect of kavod [honor/glory] that we explained, in both the Tanna deBei Elyiahu and in the midrash (Bamidbar Rabbah 5:9) - and this is the text: "Elyiahu says: they gathered and went to war, and 50 thousand men fell, and the Great Sanhedrin fell with them, who killed them? I say, the only ones who killed them were the men of Beit Shemesh since they saw the Ark, and therefore the text warned the family of Kohat "and they should not come see" (Bamidbar 4:20). The Holy Blessed One said: just as I did to the children of Kohat, that they would have awe of Me, I gave honor and distributed honor to them, and I warned that they shold save their souls from death, so too, I give honor to every one who has awe for Me and I do not cut that person's name from the world. From whom do you learn this? From the sons of Yonadav ben Rechav because they did My will. What is written about them? "There shall never cease to be a man of the line of Yonadav son of Rechab standing before Me" (Jeremiah 35:19), and just as those, who were gerim and I did this to them, all the more so Israel, who are the children of My beloveds, My friends, when they do My will they will stand in My presence forever, as it is written "If only you would heed My commands, then your peace would be like a river, your triumph like the waves of the sea." (Isaiah 48:18) and also "and all of you who cling to Ad-nai your God are all alive today" (Deut. 4:4), until here the text.

And even here "Ad-nai, Ad-nai" there is a pause between them, at the outset there was completion, at the end there was completion in everything. And Moshe, at the place of judgment said: descend to us from Atika Kadisha compassion to Ze'ir Anpin. Since this we teach: how many valleys Moshe has, that in every one of them he pulled down compassion. And so he revealed Atika in Ze'ir Anpin, all was seen in compassion. And the mark was transfixed and raised and smoke did not come out, as you say "For My own glory I will be patient with you" (Isaiah 48:9).

The nose of Arich Anpin
The breath (or spirit) of life blows on Zeir Anpin through the nose of Arich Anpin, through the opening of this orifice. One Hei derives from this orifice that supports another Hei below. This breath emerges from the hidden brain and is called the spirit of life. By means of this spirit people will know wisdom at the era of King Messiah, as written, “and the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding…” (Yeshayahu 11:2). This nose (chotem) is life in every direction, complete joy, contentment, and healing. It is written of the nose of Zeir Anpin, “there went up a smoke out of his nostrils” (II Shmuel 22:9), but here it is written, “and for my praise will I refrain (echetom) for you” (Yeshayahu 48:9).

44 The fifth belief, is a belief of sinners of Israel, those who recognized their master and intend to rebel against him, like Amon who said (Sanhedrin 103b) "I only act to anger [my creator]", and anything like this. And the text says (Isaiah 3:8), "to provoke the eyes of His glory", that they think they can act agains his will G-d forbid, and that they will anger him with their evil deeds, like one who angers their fellow against their will. And other thought to strengthen themselves with witchcraft and sorcery, and others through knowledge of the angels and their guardians, and as it says in the Midrash (Eichah Rabbah 2:5) that they said to Jeremiah, "I will surround it with water, I will surround it with fire...":

45 And indeed the believer in singularity and understander of its subject, need to believe that the Holy One blessed is he is one solitary and unique, who has no one who prevents or withholds him at all in any aspect or side, rather he alone rules over all. Needless to say there is no domain that opposes him G-d forbid, rather he himself created good and negative forces, as it says (Isaiah 45:7), "The maker of light and creator of darkness, maker of peace and creator of negative, I am haShem them maker of all these"; that there is no other beneath him who will have control in the world, meaning that there is no officer or second power, like the idol worshipers thought. And not only this, rather that he alone is the supervisor of all his creations with individual supervision, and nothing is born into the world except from his will and from his hand, and not through happenstance, and not through nature, and not through luck; rather he is the Judge of all the earth and all that is upon it, and decrees all that shall be done in the high places and below, until the end of all the levels throughout all of creation. And from the the greatness of his singular rulership, it is that he has nothing that compels or forces him at all and all the laws that he decreed - they are all dependent on his will, and it is not that he is compelled in them at all. Behold if he wanted - he can subjugate his will, as if that were possible, to the actions of man, as in the matter we learned (Avot 3:19), "And all is according to the majority of the action..."; And when he wants - he isn't concerned about all the actions, and gives his goodness to whom he wishes, and like he said to Moshe our teacher may he rest in peace (Brachot 7a) "And I give grace to whom I give grace - even though they are not deserving". And it has also been said (Job 35:6), "If you sin what action does it have on him, and if your transgressions multiply what does it do to him"; and then it says (Jeremiah 50:20), "...the sin of Israel shall be sought and there will be none and the sins of Judah and they will not be found for I will forgive those whom I permit to remain."; and similarly it says (Isaiah 48:11), "For myself for myself I shall do for me, for how shall it be profaned.."; (Isaiah 43:25) "It is I, It is I who erases your transgressions for my own sake and your sins shall I not remember". And similarly it says (Zechariah 3:9), "...and I will remove the sin of this land in one day". This is our comfort in our subject, for he will not count our actions, nor for our merits will he wait, nor due to our deficient actions exchange us [for another people], rather because of the oath that he swore to our forefathers and the covenant which he made. Behold even if there were no merit in Israel - When them set time arrives, the day blocked in his heart, behold in any event he will certainly save us, for he is the master of all and can do so if he wants:

“And Hashem smelled the sweet savor (lit. fragrant scent).” It is not written, “the scent of the sacrifice,” but the fragrant scent. The reason is that all Gvurot are attached to the nose, as said in the previous section. All the judgments attached to the nose are sweetened, and many Gvurot join together, as said before, as written, “Who can utter the mighty acts (Gvurot) of Hashem? Who can declare all his praise?” (Tehillim 106:2) A fire-devouring fire emanates from one nostril; it is the judgments of the Lock within the curtain of Chirik. Smoke emanates from the other nostril; it is the judgments of the left without the right to which the judgments within the curtain are attached. The one and the other are sweetened by the altar’s fire and smoke, as said in the previous section. Atika Kadisha appears with its Chassadim, and all judgments subside; after the left is incorporated within the Chassadim, all judgments in it are obliterated. This is what is meant by, “for my praise will I refrain (lit. nose) for you” (Yeshayahu 48:9), referring to the nose of Atika (as said in the Greater Gathering, section 70), (also study the Greater Gathering, in the Sulam commentary on section 234).