Musar su Salmi 36:78

The pride of a man in his body or person is, in turn, divided into two classifications, one good and one evil. And this is the pride of a man in his body which is evil. When arrogance becomes strong in the heart of a man, then it rules over him from the top of his head to the soles of his feet. In his head and in his throat, as it is written: "Because the daughters of Zion are haughty, and walk with stretched-forth necks…" (Is. 3:16). In his hands and in his feet, as it is written: "Let not the foot of pride overtake me, and let not the hand of the wicked drive me away" (Ps. 36:12).

And through it [Torah study] one merits the world to come, as Chazal have said (Peah 1:1): “These are the things … and Torah study over and against all.” And Chazal have said (Bava Metzia 85b): “That which is written (Iyyov 3:19): ‘The small and the great are there [in the next world], and the servant free of his master.’ Do we not know that the small and the great are there? — [The intent is] rather, that all who make themselves small for Torah in this world are made great in the world to come, and all who make themselves servants for Torah in this world are made free men in the world to come.” And in Avoth 6:3: “There is no honor but Torah, as it is written (Mishlei 3:35): ‘The wise will inherit honor.’ Do not desire more honor than your learning and do not lust for the table of kings. For your table [in the world to come] is greater than their table in this world, and your crown is greater than their crown, etc.” And in Sanhedrin 100a: “All who blacken their faces in Torah study in this world, the Holy One Blessed be He brightens them in the world to come, as it is written (Song of Songs 5:15): ‘His countenance is as Levanon, choice as the cedars.’” And, similarly, in Midrash Rabbah: “R. Yehudah interpreted the verse as relating to Torah scholars. One verse states (Ibid. 11) ‘black as a raven,’ and another (Nachum 2:5): ‘Their appearance is like flames, they flash like lightning.’ These are the Torah scholars, who look ungainly and black in this world but whose appearance is flamelike in the next world.” R. Tanchum ben Chanilai said: ‘All who starve themselves for words of Torah in this world, the Holy One Blessed be He sates them in the world to come, as it is written (Psalms 36:9): ‘They will be sated with the fatness of Your house.’”

Now we will explain the matter of those that forsake God; and we shall say that they are people that do not have the yoke of the fear of the Heavens, so they fulfill the commandments in a rote fashion. So when the impulse overpowers this man and the spirit [to sin] passes over him, and he transgresses and will be guilty - he does not sigh and he does not worry about his sin. He ate and wiped his mouth; but in his eyes, he is like one that did not do [evil]. It is like the matter that is stated (Psalms 36:2), “What transgression says to the wicked is within my heart; the dread of God is not in front of his eyes.”

Therefore, every man who reflects should try with all his might to attain the final good, for if a man reaches a good state or elevation then he will always desire to ascend to the degree which is higher until he will finally attain the ultimate good and in this manner he will reach the "world of reward" which is the world to come. Long ago David longed to attain the good of the world to come, when he said: "Oh, how abundant is Thy goodness, which Thou hast laid up for them that fear Thee" (Ps. 31:20), and he said: "They are abundantly satisfied with the fatness of Thy house, and Thou makest them drink of the river of Thy pleasures" (Ps. 36:9). And this degree no one can attain except he be worthy of it, as he said: "Who shall sojourn in Thy tabernacle? Who shall dwell upon Thy holy mountain? He that walketh uprightly, and worketh righteousness" (Ps. 15:1). And the rest of the matter which is said there.

The authors of Keli Chemdah and Megaleh Amukos write in a similar vein, that when a man chooses to sin with a certain object the angel appointed over it shouts, “Let not the foot of egoism overtake me, nor the hand of the wicked move me away!” (Tehillim 36:12). In short, the power of a transgression is that it summons the Sitrah Acharah and from that moment onward the scene of the crime becomes a place of danger.

After all וימי חייהם הבל לפניך, "the days they sojourned on earth are as nothing before You!" Our sages have stated that "anyone who leaves behind him on this earth a son who is a Torah scholar may consider himself as though he were still alive." Even taking this fact into consideration, what good is it, since when we arrive in the World to Come and have to account for our conduct before You ימי חייהם הבל לפניך "the days of their lives are accounted as nothing?" In Psalms 36,7 man and beast are equated, i.e. אדם ובהמה; on the other hand Isaiah 63,16 states: כי אתה אבינו כי אברהם לא ידענו וישראל לא יכירנו, "You are our father for Abraham did not know us and Israel did not recognise us." The Talmud Shabbat 89b discusses this. It is well known that the word אדם is used when describing the spiritual aspect of man, whereas the exterior part of man is described as בשר אדם. Man is also called בהמה in the context of his body not being basically different from that of the other creatures in the animal world.

Abraham's prayer was that Isaac's body should qualify as the קרבן. When he said: אלוקים יראה לו השה לעולה בני, he meant that Isaac's body should be like a lamb, ready for this close relationship with G–d. Rashi's comment on these words is quite in place, since Abraham wanted Isaac to know that if he, Isaac, was not able to rise to that spiritual level which he as his father prayed for, then לעולה בני, he would still serve as a sacrifice, but that such a sacrifice would not transport him to the highest degree of closeness to G–d. G–d listened to Abraham's prayer benevolently, and Isaac's soul achieved the prayed for degree of closeness with G–d's Essence. He received an additional input of Holy Spirit, and represents the deeper meaning of אדם ובהמה תושיע השם (Psalms 36,7) that his body too remained intact, and that G–d invited a ram to serve literally in lieu of Isaac, as we will explain.