Musar su Salmi 52:3

In sum, let a man see to it to habituate himself in his traits to be of "the good ones" and not of "the wicked ones." And it is the trait of "a good one" to help his friend with all his power and to "cover up" for his faults as for his own. And if he sees that another harbors anger against his friend, he will remove it from him with defenses and excuses. And this is wisdom and strength in truth. And "the wicked one" does exactly the opposite. He does evil to his friend and rejoices in his downfall, and he reveals his unwitting faults in public and makes them malicious ones. And he stirs up strife among men, inciting one against the other and vaunting himself in this as having exhibited wisdom and strength thereby. And, in truth, this is not so. As we find in Midrash Shocher Tov 52, which speaks of Doeg, who spoke lashon hara against David and Achimelech before Saul: "(Psalms 52:3): 'Why do you [Doeg] pride yourself in evil, O mighty one!' David said to him: 'Is this strength? Seeing one's friend at the edge of a pit and pushing him into it? Or seeing him on top of a roof and pushing him off it? But who is the mighty one? One who saw his friend about to fall and pulls him by the hand to save him from falling. Or one who sees his friend fallen in the pit and pulls him out of it. And you saw Saul raging at me and you 'passed water on my limbs'? Is this what a man does?'"

Remember that Abraham's principal attribute was his characteristic of חסד. The mystical element of חסד is found in the מים העליונים, pure unpolluted waters of the Celestial Regions. The attribute of חסד is also the mystical domain of אהבה, love, as we shall explain. Once Abraham had acquired the virtue of חסד he could enter the domain of אהבה, love, and that is why G–d called him אוהבי. We are told in Song of Songs 8,7 that even מים רבים, many waters, cannot extinguish love. The waters referred to are the מקור מים חיים, the source of truly life-giving waters. There are, however, many cisterns, broken and yet filled, which cannot retain the waters in them. In Kabbalistic jargon these are called קליפות; they are alluded to in Genesis 37,24 as והבור רק אין בו מים, "the pit was empty it did not contain any water." We know from Psalms 52,3: חסד אל כל היום, that "G–d's חסד lasts all day long," though we also have a verse in Psalms 7,12 which appears to contradict this, namely א-ל זועם בכל יום, "G–d pronounces doom each day." The answer is simply that G–d pronounces doom over these קליפות, negative forces, reducing them to impotence. This is the חסד G–d performs all day long. Ezekiel 36,25 may have alluded to this when he says: וזרקתי עליכם מים טהורים וטהרתם מכל טמאותיכם, "I shall sprinkle on you pure waters and you will be cleansed from all your impurities. These waters wash off the accumulated pollution known as קליפות, the result of sins. It is these waters which are called מעטים, little. The reason that "a little water" is sufficient is that קליפות do not increase or multiply naturally, as opposed to קדושה, which increases and multiplies naturally; that is why מים רבים, many waters, are unable to extinguish the "fire" of love, and love continues forever. The principal aspect of the virtue of kindness is deeply rooted in the mystical domain of those מים רבים discussed above On occasion some of these waters have to be used in order to rinse off the קליפות and to "humble" such outgrowths due to sins. This is why Abraham spoke about "a little water to be taken."

This same idea is also reflected in the three different names given to the monument Jacob erected on the site of his dream. He called it בית אלוקים, בית א-ל, and יש י-ה-ו-ה במקום הזה. The reason he called the site בית אלוקים was undoubtedly because in the dream the four-lettered Ineffable Name of G–d appeared to him. The three names reflect the three outstanding characteristics of the three patriarchs. The name א-ל alludes to חסד, the name אלוקים to גבורה, and the four-lettered name corresponds to the attribute תפארת. Whenever G–d is reported as speaking to man, the message emanates in one of the three above-mentioned ספירות. It makes an impact first in the ארץ העליונה, the spiritual equivalent of physical earth, before it reaches the domain of our universe. Only then does this "call" from G–d manifest itself in our world. The very term ויקרא, He called, used by the Torah, means that G–d's message was revealed outside the Heavenly Regions.