Musar su Salmi 40:78

God glorious and awesome — it is a command to love and revere Him, as it is said: "And you shall love the Lord your God" (Ibid.), and it is further said: "The Lord your God you shall revere" (Ibid: 13). And this is the way to attain to love of the Lord, Blessed is He : When a person contemplates the great and wondrous works and creations and sees from them how God's wisdom is unparalleled, and infinite, he, at once, loves God, Blessed be He, and praises and extols Him and is filled with a great longing to know His Great Name, as David said "My soul thirsts for God — for the living God" (Ps. 42:3). And when he considers these things profoundly he immediately trembles and is startled, he is fearful and terrified, and he realizes that he is a small, lowly, obscure creature, standing with his little, finite mind before the Perfect in All Knowledge, as David said: "When I behold Thy Heavens, the work of Thy fingers, the moon and the stars which Thou hast established, what is man that Thou art mindful of him?" (Ibid. 8:4-5).

ולא זכר שר המשקים את יוסף וישכחהו . The lesson here is clearly that one must only place one's trust in G–d Himself.

One who has time should also recite the following verses, each of which alludes to a different limb: “And as for You, Hashem, You shield me, my soul, and lift up my head (Tehillim 3:4). “I proclaim righteousness among a large congregation, behold I will not refrain my lips; You know this, Hashem” (Tehillim 40:10). I called to Him with my mouth and exaltation was beneath my tongue” (ibid., 66:17). “Hashem’s instructions are upright, causing the heart to rejoice; Hashem’s commandments are pure, illuminating the eyes” (ibid., 19:9). “Hear the sound of my supplication when I cry out to You, when I lift up my hands towards Your holy sanctuary” (ibid., 28:2). “To do Your will, my God, was my desire, and Your Torah was within my intestines” (ibid., 40:9). “All my bones will declare, Hashem, “Who is like You?’ ” (ibid., 35:10). “I will bless Hashem who advised me, even at night my kidneys rebuke me” (ibid., 16:7). My foot stood upon a plain, among congregations I will bless Hashem” (ibid., 26:12). Afterwards let him recite this Mishnah encompassing the entire body from top to bottom: One may only stand to pray in a spirit of weighty- headedness [i.e., solemnity]. The pious of earlier times would pause for an hour before praying in order to direct their hearts towards the Omnipresent One. Even if the king asks after his welfare and even if a snake is wrapped around his heel he must not interrupt. Afterwards let him say the verse, “The end of the matter when everything is heard is to fear God and keep His commandments, for that is the entirety of a man” (Koheles 12:13). This verse alludes to the observance of all 613 commandments. Whoever conducts himself in this manner will enjoy good fortune, selah.

When Rav spoke about the righteous "sitting," he referred to their mode of life in this world Even in this world their physical enjoyments, i.e. נהנין, came from the brilliance of G–d's Presence; they made use of the comforts of this world only in order to better appreciate the brilliance of G–d's Presence. Rabbi Yehudah Hanassi's testimony meant that he had used all the comforts of this world only in order to further his Torah study and his spiritual advancement. When the Torah (Exodus 24,11) speaks about the אצילי בני ישראל, the spiritually most highly placed Israelites eating and drinking and enjoying a vision of G–d, this is an allusion to the motivation which should be present when we eat and drink while in this world. A similar allusion is found in Psalms 40,9: ותורתך בתוך מעי, "Your Torah is within my entrails." The correct way to live in this world is spelled out in Proverbs 21,23: שומר פיו ולשונו שומר מצרות נפשו, "He who guards his mouth and tongue, keeps his soul from troubles." Onkelos already explained (Genesis 2,7) that what makes a person into a human being is the power of speech. It follows that we have to sanctify ourselves through the manner in which we use this power of speech.