Musar su Salmi 19:2

One can properly say that every man wise of heart and every rational man can understand the mysteries of the upper world from the illustrations of this lowly world¹⁰Altmann, ibid., p. 18 in discussing the Delphic Maxim, "Know Thyself", quotes from the Zohar Hadash, where there is a coupling together of knowing oneself and knowing one’s Lord, and makes the following comment: "The text continues: "And to make himself aware who he is"—this is the question we met twice in Moses de Leon—"and how he was created; whence he comes and whither he goes"—quoting the well-known passage in Abot 3, 1 which reflects Gnostic influence, as S. Lieberman has shown (95) "and how his body has been arranged (tiqquna de-gufa he’akh ittaqen)!—This reflects a philosophical motif which will be more fully discussed below (pp. 23, 25, 27): from the arrangement of his body man can infer the wisdom of his Maker. The term "tiqquna" used in our passage has a precedent in, for example, Samuel ben Nissim Masnut’s Ma’yan Ganim (twelfth century), where the meaning of Job 19:26, "From my flesh I behold God", is explained: "From the formation of my limbs and from the arrangement of my body (we-taqqanat gufi)—contemplating them—I behold God" (ed. Buber, 61)." He also observes, ibid., p. 24-25, "Abraham bar Hiyya closely follows Bahya in interpreting Job 19:26 to mean that "from the formation of your body (literally, ‘flesh’) and the arrangement of your limbs you can see and understand the wisdom of your Creator." This theme becomes a popular topic in the twelfth and thirteenth centuries. Samuel ben Nissim Masnut, who lived in twelfth-century Aleppo, quotes Job 19:26 as meaning to say that "From the formation of my limbs and from the arrangement of my body—contemplating them—I behold God (that is, the wonders of the Creator) ; for by seeing the created, man knows the wonders of the Creator, in the way in which it is said, ‘The heavens declare …’ (Ps. 19:2), which the Targum renders, ‘Those who contemplate the heaven tell the glory of the Lord.’ " . For we find that most matters of this lowly world are similar to the matters of the world above, just as we know that the forms of this world are contained in the same principle¹¹An allusion to prime matter which is a substratum. . Just as we see that the forms of a tree’s branches, flowers, and blossoms are found mainly under the earth, and even though they cannot be seen and cannot be found except through reason, we know that they are there. For an apple will not grow on a nut-bearing tree, nor will almonds grow on it, for that is not found in its root. Only that which is found in its root can come forth in its branches. There can come forth only nuts from a nut-bearing tree. If there were such a power in the roots of the tree, such a power that would bring forth apples or almonds, it would be evident in its fruit. For as they came up from the earth, there would be seen in them the forms of nuts. For there cannot grow forth from the branches anything except that which is found in the roots. Thus, we can understand that everything which is in this world comes from the strength of the other world, for the upper world is like a root¹²A Platonic notion that the idea comes first. In Midrashic thought, Torah, the idea comes first, then God’s throne of glory, then Israel, then Olam Ha’ba, the future eternity.... . This world is like branches, and therefore, through the mysteries of the lowly world, we can understand the secrets of the upper world.

Know - that the pious one (R. Yosef Karo) and I agreed to make a great effort on the night of Shavuot, and to keep sleep from our eyes. Praise to God, so it was. We didn't stop one moment - listen, and your soul will be revived...