Musar su Isaia 63:1

ויקח שש מאות רכב בחור וכל רכב מצרים. The Zohar asks if the 600 choice chariots were not also part of Egypt's cavalry that the Torah had to add the words "and all the chariots of Egypt?" The Zohar answers that the subject in this verse is Samael who took the chariots of other nations with him in the pursuit of the Israelites. G–d paid those people back when Sisera lost all his iron chariots in the battle against Barak and Deborah (Judges 5,20-21).

When Israel sinned and as a result the Temple was destroyed, the שכינה went into exile with the Jewish people, seeing that it was a pledge G–d had entrusted to them. This is the mystical dimension of the verse: אלה פקודי המשכן, משכן העדות, "These are the "pledges" of the Tabernacle, the "pledges" of the "Testimony" (Exodus 38,21). This is the basis for the Rabbinic statement in Megillah 29 that Israel is beloved (by G–d) since wherever the people of Israel are exiled, the שכינה is exiled with them. When they were exiled to Egypt the שכינה was with them, as we know from Genesis 46,4, where G–d told Jacob: "I shall go down to Egypt with you." When the Jewish people went into exile in Babylonia the שכינה accompanied them, as we know from Isaiah 43,14: "For your sake I sent to Babylon." When Israel was exiled in Elam the שכינה accompanied them, as we know from Jeremiah 49,38: "I will set My throne in Elam." When the Jewish people went into the Roman exile the שכינה also went with them, as we know from Isaiah 63,1: "Who is this coming from Edom,…..it is I who contend victoriously, powerful to give triumph." When the people of Israel return to their land from exile the שכינה will also accompany them as we know from Deut. 23,35: ושב ה' אלוקיכם את שבותך ורחמך, "G–d will come back with your imprisoned ones and have mercy on you." We would have expected the Torah to say: והשיב, "He will bring back," instead of "He will come back." We also have a verse in Song of Songs 4,8: "With Me from Lebanon O bride, come with Me!" Rabbi Meir explains this as a parable: It is like a king saying to his servant "if you need to seek me out, I shall be with my son." This is the meaning of "who dwells with them in their defilement," which we have quoted earlier. All this although G–d had warned Israel not to defile their encampments or the land they would live on, for it is the land G–d Himself has His abode in.

Great is charity — it is this quality for which the Holy One, Blessed be He, will be praised when he brings salvation to Israel, as it is said, "I that speak in victory, mighty to save" (Is. 63:1). Great is charity — it brings honor and life to those who practice it, as it is said "He that followeth after righteousness and mercy, findeth life, prosperity and honour" (Prov. 21:21). Great is charity — with this quality, the Holy One, Blessed be He, will redeem Israel, as it is said, "Zion shall be redeemed with justice and they that return of her with righteousness" (Is. 1:27). Great is charity — with this quality Abraham, our father, was praised, as it is said, "And he trusted in God and He reckoned it to him for righteousness" (Gen. 15:6), and it is said further, "For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice" (Gen. 18:19). Great is charity — with this quality, David, King of Israel, was praised, as it is said, "And David executed justice and righteousness unto all his people" (II Sam. 8:15). Great is charity — with this quality King Solomon was praised, as it is said. "Blessed be the Lord thy God, who delighted in thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore made He thee king, to do justice and righteousness" (I Kings 10:9). Great is charity — it reaches up to the very Throne of Glory, as it is said, "Righteousness and justice are the foundation of Thy throne" (Ps. 89:15). Great is charity — through it Israel was praised, as it is said, "And it shall be righteousness unto us" (Deut. 6:25). Great is charity — with it, the Holy One, Blessed be He, will in future be praised on the Day of Judgment, as it is said, "But the Lord of hosts is exalted through justice, and God the Holy One, is sanctified through righteousness" (Is. 5:16). Great is charity — it accompanies those who practice it at the hour of their departure from the world, as it is said, "And thy righteousness shall go before thee, the glory of the Lord shall be thy reward" (Is. 58:8). Great is kindness — with it the world was built, as it is said, "The world on mercy is built" (Ps. 89:3). Wherefore a man should cleave to the quality of generosity which brings about all these good things (Mekhilta on Ex. 15:13).

We have now learned that the three parts of the Tabernacle correspond to the three parts of the universe concerning which King David said in Psalms 103,20: "Bless the Lord, O, His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord all His hosts, His servants who do His will; bless the Lord all His works, through the length and breadth of His realm." David's son Solomon also adopted his father's outlook when he alluded to this in three consecutive verses in Song of Songs 5,13-15. Three different parts of the human body form the subject of those verses, each one representing a different aspect of the universe and how man's composition reflects this division of the universe into three constituent parts. I (Rabbenu Bachyah) have explained this in detail when I discussed Jacob's dream of the ladder." Thus far the quotation from Rabbenu Bachyah.