Musar su Deuteronomio 17:18

We have completed our brief list of the things a man ought to remember always. But everyone should continue to meditate on these according to his wisdom, and he will learn from them all sorts of good and pure qualities, and these will cleanse the soul and will beautify its ugliness. Be ever alert to remember them, and this will bring out in you a superior strength you never knew before. And a man is obligated to keep all of these thoughts in mind constantly, at every hour, at every moment. And he should be careful to remember them with his every breath so that he may never lose his awe and fear and shame before God, who looks upon him at all times. Go forth and learn from what the Torah warned the king to do, as it is written, … "that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. And it shall be with him, and he shall read therein all the days of his life" (Deut. 17:18-19). And it is written, "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night" (Josh. 1:8). And it is written, "And these words, which I command thee this day, shall be upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the door-posts of thy house, and upon thy gates" (Deut. 6:6—9). And he has emphasized this matter in connection with the fringes, for it is written, "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them" (Num. 15:39—40). And according to this it is proper to remember God at every moment. And it is written, "Let thy garments be always white" (Eccl. 9:8).

The very concept of a king, מלך, is rooted in the emanation מלכות. We have already shown that the Talmudic dictum of דינא דמלכותא דינא, is based on the word דינא being the name of G–d א-ד-נ-י, the same letters as the words דינא. The mystical dimension of the directive that the king has to write a ספר תורה for himself is that the emanation מלכות "receives" the written Torah, whereas the emanation itself is perceived of as being the "oral Torah." The Torah alludes to this attribute when writing והיתה עמו, "it shall be constantly with him" (17,19). The word והיתה is feminine, whereas the instruction immediately following is masculine, i.e. וקרא בו, "he shall read in it." This results in a union between the concepts represented by the respective emanations תפארת ומלכות. When David (Psalms 119,56) said: זאת היתה לי, this was because he knew that the attribute מלכות is called זאת. It was because David was aware of this that he could say (Psalms 27,3): אם תחנה עלי מחנה לא יירא לבי, אם תקום עלי מלחמה בזאת אני בוטח, "Should an army besiege me, my heart would have no fear; should war beset me, I would still be confident in זאת." In view of such considerations we can understand why the king was commanded not to amass too many horses; after all, we have a principle (Psalm 33,17) that שקר הסוס לתשועה, that "horses are a false hope for deliverance." The king must demonstrate that he relies on זאת, the merit acquired through his Torah writing and Torah study instead. The prohibition to amass too much silver and gold is due to similar considerations. A very wealthy king would tend to hire mercenary soldiers to fight his battles instead of relying on G–d's help. G–d's ability to help in war does not depend on the number of the king's soldiers but on their spiritual preparation. We know this from Judges 7,6 where Gideon sent home all but three hundred of his volunteers. He had first tested their degree of religious observance by the way they scooped drinking water from a pool without going down on their knees (a sign of having once worshipped idols). In 17,16 the Torah links a return to Egypt to the king's possession of an inordinately great number of horses. Amassing horses is an outward sign of lack of reliance on the merit of זאת. Such lack of confidence in G–d will ultimately result in a moral backsliding of the people, an immersion in the moral morass of the Egyptians which originates in the impurity of the menstruant woman. The mystical dimension of the Egyptian philosophy is called מצולת ים, [a term used in the Zohar for Samael and the forces associated with him. The idea is that Samael's domain is beneath the מים העליונים. Ed.] The morally best of Egypt i.e. the attribute of שפחה, is but a maid-servant of ארץ ישראל. The relationship of Hagar (the best of Egypt, spiritually speaking), to Sarah is seen as symbolising this relationship.