Musar su Levitico 25:4

At the end of every such seven year cycle, the earth produces ספיחים, spontaneous growth without your having either plowed or seeded. This is equivalent to the שבת שבתון concept. At the end of the chapter called מהות והנהגה, in Pardes Rimonim, the author explains that nowadays (since the expulsion from Eden) our sustenance is only the product of accretions, ספיחים, whereas when the world was perfect, i.e. when man resided in Eden, sustenance was the product of G–d's careful planning as described by the Torah in Genesis 2,10: "A river would issue from Eden to water the garden etc." This river no longer exists. This is why the Torah warned us not to harvest the grain that grows of itself, nor the grapes that grow by themselves. This type of grape alludes to the wine squeezed out by Eve out of the fruit of the tree of knowledge.

The opening words of Psalm 30, מזמור שיר, require analysis. The word שיר, definitely refers to good one has experienced and for which one offers thanks. The word מזמור, however, can have more than one meaning. It may come from the word Zamar, cut off, as in Leviticus 25,4: לא תזמור כרמך, "Do not prune your vineyard." It may also come from the word Zemer melody, tune. The word דליתני in the second verse of the Psalm may also be understood in either of two ways. It may be connected to the root דל, poor, or it may be similar in meaning to the preceding word ארוממך, "I will exalt You," being derived from Dalah, to draw water, i.e. to raise water. In the former case the meaning would be negative, in the latter case it would be positive. The reason that David expressed himself so ambivalently is that he wanted to teach us that experiences such as exile which are first perceived by those who suffer it as negative, may actually be most positive in view of the developments to which they may lead. Even the destruction of the Holy Temple is viewed by the Psalmist as a harbinger of a better future. Because the Temple was destroyed, the Temple that will eventually take its place will spread a far greater spiritual light than its predecessor. The line: "I will extol you O Lord, You have lifted me up," (verse 2) means "even though I was poor, You have not let my enemies rejoice over me." These words may allude to what is reported in Eycha Rabbati that when the Jews exiled with Tzidkiyahu came to Babylon, the Jews who had been exiled earlier under king Yechonyah were forced by their captors to welcome the newcomers and to take an active part in the joy of their conquerors. The meaning of: "You have not let my enemies rejoice over me" is that David was spared what his descendants had to experience. Such was the worst kind of (דלות) דליתני that one can experience. Israel experienced this extreme manifestation of the attribute of Justice at work against itself. The trauma of the destruction of the Temple was an exception, however, since even the angels מלאכי שלום shed bitter tears when that occurred.