Musar su Lamentazioni 4:16

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.

My father of blessed memory (author's), explained a Rashi on Deut. 3,26, in which the word רב is understood as "G–d has a great deal more in store for you, more than merely crossing the Jordan." At first glance Rashi's comment seems quite unrelated to the text. My father explained Rashi's description of the conversation between G–d and Moses as follows: G–d to Moses: "You surely did not think that by not crossing the river Jordan you will merely be denied to taste the fruit of the Holy Land, but what you aimed for was fulfilling the commandments which can only be fulfilled in that land. If this is your concern, רב לך, there are many more commandments which you would not be able to fulfill even if I allowed you to cross the river Jordan. You cannot fulfill the string of commandments applicable only to priests, etc. You cannot fulfill the commandment of the levirate marriage, neither many other commandments." Rashi therefore means that G–d reassured Moses: "just as you will receive credit for fulfilling the commandments relating to residence in the Holy Land, so you will also receive credit for all the other commandments you have not fulfilled in practice but have studied." This whole subject matter has been discussed at length in קול בוכים on Lamentations 4,16: פני ה' חלקם, "The Lord's countenance has turned away from them." The author claims that just as terrestrial man's body has 248 limbs so his soul – which represents Torah study – has 248 parts. This is the meaning of רב טוב אור הגנוז, "there is a wealth of good light stored up in the heavens for Moses", and this is why the sages described the face of Moses as comparable to the "face" of the sun, whereas the face of Joshua was as the "face" of the moon. The difference was due to the fact that Moses received the Torah directly from its Source. It was a relatively easy matter for Moses to understand all parts of the Torah and therefore to fulfill the requirements of residence in the land of Israel on a spiritual plane employing all 248 parts of his soul. Joshua, on the other hand, observed those commandments in practice. The fulfillment of the commandments on a spiritual plane seems of still greater value. In Proverbs 6,23 Solomon speaks of נר מצוה ותורה אור, that the relationship between individual commandments and the totality of Torah is like the relationship between a single candle and a luminary.