Musar su Salmi 115:78

THIS quality is commendable when a man directs it in faith in the Lord, and places his reliance and his confidence in Him. Thus it is said (Prov. xxii. 19), "That thy trust may be in the Lord." This is a praiseworthy disposition: its possessor is worthy of very good fortune and abundant mercy from God, as it is written (Ps. xxxii. 10), "He that trusteth in the Lord, mercy shall compass him about." He who is in this state deserves to be blest, as it is said (Jer. xvii. 7), "Blessed is the man that trusteth in the Lord and whose hope the Lord is." This quality is usually found in the upright, those who fear God and who are referred to in the command, which declares (Ps. cxv. 11), "Ye that fear the Lord, trust in the Lord." The excellence of this quality and its merit before God, exalted be He, (is seen in the fact that) He promised it to Jacob during his sleep, as it is said (Isa. xliv. 2), "Fear not, O Jacob, my servant," and as it is said of the righteous man who trusts in the Lord and who confides in Him (Ps. cxii. 7), "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord."

It is written in Heichalos (Heichal 9, par. 2): Blessed are you to Hashem! Blessed are you to Me, O Heaven and earth and you who descend upon the Throne. If you wish to relate to My children what I do for Israel when they recite the Kedushah, teach them and tell them as follows: Lift up your eyes On High and see what I do for Israel when they recite the Kedushah.. For I have no other pleasure from My world that can compare with that moment when their eyes are raised towards Me and My eyes towards them. Then the breath of their mouths ascends before Me like a pleasant fragrance. At that moment I kiss and hug the image of Yaakov engraved upon the Throne of Glory.

Midrash Kohelet adds that the ultimate purpose of Torah is that its teachings be performed in practice, as we know from the statements of our sages in Kidushin 9 that "study is great since it leads to performance." Similarly, at the time when the idea of creation was conceived the realization of its ultimate purpose was in G–d's mind. This purpose was the creation of man, not of the ministering angels. The Torah was not given to the latter, seeing that they are not physical creatures. Only someone who is an integral part of this earth is able to perform the commandments of the Torah. The angels themselves admitted this when they are quoted as saying in Psalms 8,2: "O Lord, our G–d, How majestic is Your name throughout the earth, You who have covered the heavens with Your splendor!" [according to the interpretation of the Talmud Shabbat 88 this was said by the ministering angels. Ed.] The same thought is expressed in Psalms 115,16: "The heavens belong to the Lord, but the earth He gave over to man." The "earth" referred to in that verse is the Earth of a higher world in which the כנסת ישראל is rooted, since the name of G–d א-ד-נ-י, is the root of Israel; I have explained elsewhere, that the emanation מלכות is the uppermost level of the physical world, beyond which there is only a world of thought. Before creating man G–d took "dust" [raw material Ed.] from all the various worlds including parts which to us are known as "heaven," i.e. Torah, and "earth" i.e. Israel.