Musar su Salmi 48:78

And know that the inadvertent sinner will certainly be punished, as we have already explained; and all the more so, the transgressor - meaning one who is inadvertent about something that most people are careful about - so he should worry and be afraid because of his sin. And our Rabbis, may their memory be blessed, said (Midrash Tehillim 48) in explanation of that which is written (Psalms 48:3), “Beautiful for situation, the joy of the whole earth: Mount Zion, the sides of the north, the city of the great King” - that at a time when a person was an inadvertent sinner, his heart would be worried and he would tremble with fear about his sin until he would go up to Jerusalem and offer his sin-offering. And [then] he was completely happy. About this was it stated, “Beautiful for situation, the joy of the whole earth.” And that which it states, “the sides of the north,” is speaking about the altar. As “the sides of the north” were “the joy of the whole world,” since the sin-offering was slaughtered on the northern side. And our Rabbis, may their memory be blessed, said (Midrash Tehillim 51), “When a person commits a transgression and constantly goes back and forth in his heart concerning the matter of his sin that he sinned, and trembles and fears about it - the Holy One, blessed be He, forgives him. But when he removes the transgression from in front of his eyes and it is little and light in his eyes, his case is similar to one who is bitten by a scorpion, but makes light of the bite. So he presses his foot on the ground to remove the poison. But those who see him say to him, ‘Do you not know that it will go up from the sole of your foot, [even] up to your skull?’“

And in the Midrash (Vayikra Rabba 11:9) on the verse (Tehilim 48:15) "He shall lead us in youth" - [filled] with zeal as young maidens, as it is said: "in the midst of maidens playing the timbrels" (Tehilim 68:26) ["in youth" and "young maidens" are related words in Hebrew].

The means through which Zeal is acquired are the same ones through which Watchfulness is acquired, and their levels are likewise similar as I wrote earlier.

Now, hearken to the importance of generosity and of the men who give freely to the poor, as it is written, "Righteousness will exalt a people" (Prov. 14:34). Come and see, how great is the power of charity, for it is described as being at the right hand of the Holy One, Blessed be He, as it is said, "Thy right hand is full of righteousness" (Ps. 48:11) (Midrash to Prov. 14).

In any event the term Elohim used in these two verses refers to Moses whom G–d had elevated to such a position. The reference to the Jewish people becoming His people refers to their appointment as G–d's צבאו, "army." The words: לשים לו שם, are to be understood in the same way as the verse in Samuel II 8,13, which speaks about David making a "name," in line with the Zohar which describes performing G–d's commandments as making a "name" for G–d, i.e. ועשיתם אותם-ועשיתם אתם. The words לעשות לכם הגדולה ונוראות, refer both to G–d and to Israel. As far as G–d is concerned, we are already familiar with the hints contained in the line ועשיתם אתם that such performance is tantamount to "making G–d," hence the word "הגדולה," "the (known) greatness." As far as the people of Israel is concerned, the word: ונוראות alludes to the spiritual elevation achieved by Israel as mentioned in Exodus 34,10: וראה כל העם אשר אתה בקרבו את מעשה השם כי נורא הוא אשר אני עושה עמך, "And the whole nation among whom you are will see the work of the Lord that I am about to do with you, that it is awesome."

Let us get back to the brothers who had originally suspected Joseph of harboring personal motives in his quest to become Royalty. Their suspicion is alluded to in פרשת ויגש, and expressed in Psalms 48,5: כי הנה המלכים נועדו עברו יחדו, המה ראו כן תמהו נבהלו נחפזו, רעדה אחזתם שם חיל כיולדה. The part about "See the kings," refers to Joseph and Yehudah; עברה יחדו describes their hatred of each other (from the word evrah for anger); המה ראו כן תמהו is an allusion to Genesis 43, 33 where the brothers ויתמהו, express their amazement to one another at the seating arrangements made by Joseph which placed them in the order of age. The reference to the brothers' terror and fright, נבהלו, etc., is to the moment when Joseph revealed himself and the brothers were frightened (45,3). The words רעדה אחזתם, "Panic seized them", refers to the other brothers who said: "kings are arguing with one another" (the debate between Joseph and Yehudah), "let the kings fight it out among themselves."

Let us get back to the brothers who had originally suspected Joseph of harboring personal motives in his quest to become Royalty. Their suspicion is alluded to in פרשת ויגש, and expressed in Psalms 48,5: כי הנה המלכים נועדו עברו יחדו, המה ראו כן תמהו נבהלו נחפזו, רעדה אחזתם שם חיל כיולדה. The part about "See the kings," refers to Joseph and Yehudah; עברה יחדו describes their hatred of each other (from the word evrah for anger); המה ראו כן תמהו is an allusion to Genesis 43, 33 where the brothers ויתמהו, express their amazement to one another at the seating arrangements made by Joseph which placed them in the order of age. The reference to the brothers' terror and fright, נבהלו, etc., is to the moment when Joseph revealed himself and the brothers were frightened (45,3). The words רעדה אחזתם, "Panic seized them", refers to the other brothers who said: "kings are arguing with one another" (the debate between Joseph and Yehudah), "let the kings fight it out among themselves."