Musar su Deuteronomio 32:9

And from this, we will understand very well what has disappeared from the eyes of researchers in what they have examined regarding, heaven forbid, a change in God's will. The Almighty decrees a decree and then repentance, prayer and charity can change that to the better; and sometimes it changes from good to bad. But they walk in darkness because there can be no change, heaven forbid. Rather all is one and is only a matter of one desire. That is to say this inquiry is a matter of faith. I will also copy what I wrote as a child in my pamphlet, even though it is a little different. In any event, it all goes together in one place. These are my words. Written in section of Godliness in the gate of unity. And the whole faith of unity is complete; as there is no body nor strength of the body, nor a separate mind, and will not change from thought to thought or from action to action or from one leader to another. It is a complete intellect and simple and unique in all parts of His names and in all attributes. And a change in actions on the part of the leadership only exists from the side of the recipients. Because the one who walks in innocence and straightness, and keeps a good home, receives goodness derived from God Almighty. And he who perverts his path and distances himself, is distanced from the good derived from God and the opposite is derived from Him.

I have explained the deeper meaning of this commandment elsewhere at length. However, we cannot simply pass by this opportunity to comment on such an important commandment and some of the secrets contained in that מצוה. This is especially so in view of the Torah relating the fulfillment of this commandment to Israel's possessing the Holy Land, seeing that G–d said to Abraham: "I shall give to you and to your descendants after you the land in which you sojourn, the whole of the land of Canaan as an everlasting possession; I shall be their G–d" (Genesis 17,8). Our sages comment that G–d told Abraham: "If your offspring will observe the commandment of circumcision they will enter the Holy Land; if not, they will not enter." (Compare Rashi on Joshua 5,4) We observe that the land of Israel is closely tied up with the rite of circumcision, the relevant verse in Scriptures (Deut. 32,9) being כי חלק ה' עמו, יעקב חבל נחלתו, "For the Lord's portion is His people, Jacob His own allotment (the "allotment" being the land of Israel).

When G–d eventually chose us, the Jewish people, from among all the other nations, Israel is described as חלק ה' עמו יעקב חבל נחלתו, "G–d's portion is His people, Jacob is His own allotment" (Deut. 32,9). Only the Jewish people have qualified for the title תורה תמימה. G–d gave us the תורה תמימה, the perfect Torah, containing the 613 commandments which are performed in practice in this imperfect world we live in. By dint of observing these commandments to the best of our ability, we are pleading to attain in this life a degree of sanctity of the body and a sanctification of the way we relate to matters which determine our financial well-being. If and when we achieve this we will become pure once more and attain Adam's spiritual-physical level before his expulsion from גן עדן. At such a time performance of the commandments may assume a totally different form, similar to the form it took when Adam was still in Paradise. G–d took us out of bondage in Egypt to enable us to become His servants as He said in Leviticus 25,55: "for the children of Israel are My servants." Thus by having become His servants we add more power to the spiritual essence of our souls. In the eventual future we will recapture the spiritual niveau possessed by Adam when he still wore the garments woven of light. When that point in our history will be reached, our life will become eternal, and both body and soul will have an enduring existence on earth. Our nourishment will then be provided directly by the שכינה as is the unanimous view of the Kabbalists and recorded by Nachmanides – in complete contrast to Maimonides who does not envision the period in question as pertaining to physical life on earth. The refinement we have discussed can only be achieved through the performance of the commandments involving one's body and one's money. Considering the fact that almost all the seventy odd commandments listed in this portion pertain either to our body or involve our financial resources, we may view the entire פרשה as primarily devoted to teach us how to achieve the sanctity of our body and our relationship to matters economic.