Musar su Numeri 29:46

And a person is obligated to reflect and know that the troubles that find him and the afflictions that come upon him are not according to the greatness of his iniquity and the multitude of his sins. Rather God, may He be blessed - in His pity upon him - afflicts him in the way of the rebuke of a father upon his son, as it is stated (Deuteronomy 8:5), “And you shall know in your heart, that, as a man chastens his son, so the Lord, your God, chastens you.” And our Rabbis, may their memory be blessed, explained (Yalkut Shimoni on Torah 350), “Your heart knows the deeds you have done and the afflictions I have brought upon you; that it is not according to your deeds that I have afflicted you.” And it is stated (Job 11:6), “and know that God has overlooked for you some of your iniquity.” And it is stated (Ezra 9:13), “though You, our God, have been forbearing, [punishing us] less than our iniquity.”
But when reproof comes upon the enemies of the Lord, may He be blessed, they are finished with one iniquity - for the punishment comes all at once, as it is stated (Psalms 34:22), “One misfortune is the deathblow of the wicked.“ So the rest of their iniquities remain upon their souls, as it is stated (Ezekiel 32:27), “and their iniquities shall be upon their bones.” However when reproof comes to the righteous, it comes little by little, until the termination of their iniquities, as it is stated (Amos 3:2), “You alone have I known from all the families of the earth; that is why I will call you to account for all your iniquities.” And our Rabbis, may their memory be blessed, explained (Avodah Zarah 4a), “It is comparable to a person who lends money to two people, one of whom is his friend, and the other one is his enemy. [In the case of] his friend, he collects from him little by little; [whereas in the case of] his enemy, he collects from him all at once.” And it is stated (Proverbs 24:16), “Seven times the righteous man falls and gets up, while the wicked are tripped by one misfortune.” Its explanation is that they stumble upon one misfortune and are finished. And it is stated (Jeremiah 10:24), “Chastise me, O Lord, but only in judgement; not in Your wrath, lest You reduce me to naught.” Its explanation is, “but only in judgement”- with the trait of mercy and and the property of Your kindness. [This is] from the usage (in Numbers 29:18), “in their count according to [their] judgement,” [which means] according to [their] property; [and in] (Psalms 112:5), “who conducts his affairs in justice,” [means] with measure. And they compared it to another parable regarding this matter and said (Midrash Tehillim 18), “One who does not know [how] to hit will hit his son in his eyes and in his face; whereas one who knows [how] to hit will hit his son in such a way that it will not cause him damage.” And likewise is it written (Psalms 118:18), “The Lord surely chastised me, but He did not give me over to death.” And it is stated (Job 2:6), “but only spare his life.”
And He only brings vengeful afflictions upon the evildoers. But probing afflictions only come upon the righteous; for they accept them with love and they increase the refinement of their actions. So [these] afflictions are for their good and their benefit, and the increase of their reward - as it is stated (Psalms 11:5), “The Lord probes the righteous one.” And our Rabbis, may their memory be blessed, compared it to a parable regarding this and said (Bereishit Rabbah 58:32), “When the owner of the flax knows that the flax is strong, he hits it much in order to make it soft and good.”

The underlying secret dimension of the principle of the relationship of כלל to פרט is the principle governing the relationship of cause and effect, or Creator and creature. These relationships must not be reversed. It is interesting that the Talmud Chullin 133a, tells us that the 24 portions that have been assigned to the Priests are all based on the principle of כלל ופרט, and that he who observes the "covenant of the salt," is considered as having observed the principle of כלל ופרט, whereas he who fails to observe it is as if he had violated the principle of כלל ופרט. I have explained elsewhere the deeper meaning of the relationship of כלל and פרט. The 24 gifts that are assigned to the Priests correspond to the 24 books of the Bible. The Torah in its entirety (the 24 books of the Bible), is the soul of the Jewish nation, and the Priests represent the נשמה of that nation. The written Torah, with its six hundred thousand letters, represents the כלל, whereas the 24 books represent the פרט in that combination. The "covenant of salt," symbolises the attribute of "peace" of which Aaron was the foremost exponent, since he has been described by our sages as being an אוהב שלום ורודף שלום, a lover and active searcher for peace. (Avot 1,12) It is a well known fact that the "lower" waters complained about having been relegated from the "upper" waters [second day of Creation], and that in order to pacify them G–d ordered the ceremony of נסוך המים, the libations of waters which were offered on the altar during the festival of Tabernacles to compensate them (Numbers 29,16 et al). [Rabbi Eliyahu Mizrachi explains that salt is only congealed water, hence water and salt are viewed as identical. This helps explain the Rashi we quote in the next paragraph. Ed.] Rashi explains on Leviticus 2,13, that the salt which was offered with every sacrifice is an expression of this Covenant made between G–d and the "lower" waters which had been separated from their counterparts. Since all the ways of Torah are pleasantness (Proverbs 3,17), i.e. דרכיה דרכי נועם וכל נתיבותיה שלום, it is only natural that the Priests and the Levites were charged with instructing the people, i.e. יורו משפטיך ליעקב, ותורתך לישראל, "They shall teach Your social laws to Jacob, and Your Torah to Israel" (Deut. 33,10).

We have been handed over to the dominion of a force which after all originated in the regions of sanctity and purity, i.e. we have been subjected to their ראש, which is metaphor for their origin in Holy Spheres. These pagans are not allowed, however, to have sin-offerings presented on their behalf on the altar of the Holy Temple because their sin-offerings are impurity personified. All of this is the mystical dimension of the 70 bulls the Jewish people offered on behalf of the Gentile nations during the course of the holiday of Tabernacles as described in Numbers 29,14-34. It will be explained there in greater detail. While we have said that Esau was first-born from the physical aspect, i.e. that he was born first, we nonetheless look forward to the time of the redemption when it is he who will become the עקב, heel, not Jacob. When the Torah describes Jacob as holding on to the heel of Esau in Genesis 25,27, this is an allusion to Esau being the last of the שרים to have dominion over Israel at any time.

The Talmud Shabbat 21b quotes a Baraitha according to which it is obligatory to kindle one Chanukah light per household, whereas if one wishes to perform the מצוה in the best possible way every member of the household kindles a light in commemoration of the great miracle that occurred at the time. Those who wish to excel still further in their מצוה performance light an additional light every evening of the eight evenings in question according to the school of Hillel, or, according to the school of Shammai, they light eight lights the first evening and one light less every subsequent evening. Ullah says that two scholars (Rabbi Yossi bar Avin and Rabbi Yossi bar Zevida) disagreed as to why the school of Hillel and the school of Shammai in turn disagreed on the proper course to follow. One Rabbi said that the reason that the school of Shammai holds that one kindles one light less each evening is that the number of lights indicates how many days of the holiday are still to come, (the literal quote is ימים הנכנסים, we adopt Rashi's translation of this, however), whereas the school of Hillel is concerned with the number of days of the holiday that have already passed. The other Rabbi holds that the difference between the two schools of thought is due to the school of Hillel holding that in matters of sanctity one progresses "upwards," i.e. מעלין בקודש ואין מורידין. The reason that the school of Shammai holds that one kindles one less light each night, however, is that we follow the pattern established by the Torah on Sukkot, when successively fewer bulls were offered on each of the seven days of the holiday (Numbers 29,12-34). Rabbi Bar Chanah reported in the name of Rabbi Yochanan that the two Rabbis Yossi quoted were flanked by two elders, one of whom followed the directive of the school of Shammai, whereas the other followed the directive of the school of Hillel. Each of those two elders justified his practice by citing the last two reasons mentioned. Thus far the Talmud on the subject.