Musar su Salmi 75:3

Next, G–d proceeded to the stage of ויהי. The creation of the original raw material, the אין or hiyuli in Greek. Next, came the transformation of this hiyuli into what we call יש, i.e. "something." Last, there occurred the transformation of one kind of יש, something, into a whole variety of יש. When we examine it more closely, we will find that the first two categories i.e. רשימו and חקיקה, are actually much like twin brothers in that they are both parts of a totally abstract, spiritual world. In order to be converted into a physical, pulsating world such as we inhabit and perceive, the energies of these abstract spiritual worlds were transformed through the insertion of a layer of what we call the עולם הגלגלים, the world of the planets. The מצות, too, are divided into four different "worlds." Some are of a totally rational, functional nature, which even the nations of the world are not only able but willing to perform. Examples are legislation against stealing, murdering, adultery, the duty of honoring father and mother and others. Similarly we find Gentile philosophers postulating ethical mores, virtues to be acquired, etc. The rationale underlying all those philosophies is known, available to all, in other words "revealed." Those מצות are the ones we consider as belonging to the category of עשיה. Secondly, we have the category of מצות that contain symbolisms though performance of specific deeds is commanded. They include such commandments as the Passover lamb legislation, the eating of unleavened bread, the eating of bitter herbs, the building of and dwelling in huts on the festival of Tabernacles, etc. These commandments fall under the heading חציבה. The third category are other commandments which we cannot understand in their entirety, or even their essence. These are the category called חקיקה דק מאד, "legislation of a spiritually very refined nature." Finally, there is the fourth category, the law of פרה אדומה, the meaning of which has not been revealed to any person while alive with the exception of Moses and Rabbi Akiva. This is what is known as רשימו. The latter must be described as דק היטב הדק, "something infinitely refined." Rabbi Yossi son of Rabbi Chaninah in his commentary Bamidbar Rabbah 19,6, explains the words in 19,3: "they shall take to you an unblemished red heifer,” as meaning that G–d had said to Moses: "To you I shall reveal the deeper meaning of this law, whereas to others it shall remain a חק. He bases this on an interpretation by Rav Huna of Psalms 75,3: "At the time I choose, I will judge equitably." It is also written in Zechariah 14,6: "On that day there shall be neither sunlight nor cold moonlight." Since the prophet does not say קפאון, but וקפאון, and the spelling is יקפאון, this is an indication that matters which are concealed from you in this world will be revealed to you when the time arrives which the prophet discusses in that paragraph. This is in line with Isaiah 42,16: "I shall guide the blind by a road they did not know, and I will make them walk by paths they never knew." The same verse continues: "These are the things I have done [promised] and I will not forsake them." The remarkable thing is that the prophet, i.e. G–d, does not speak about אעשה, i.e. "I shall do," but he speaks about עשיתם, "I have done them." What is meant is that G–d had already done this for Rabbi Akiva and the likes of him. [revealed the mystery of the red heifer legislation]. Matters that I have not revealed to Moses, I have revealed to him, and he has seen everything that is precious to Me. So far Rabbi Yossi son of Rabbi Chanina.

It is stated, “When I celebrate the appointed Festival; I will judge [its theme] with fairness” (Tehillim 75:3). King Dovid was prompted to write these words because he recognized that our way is not that of the nations of the world, nor is our custom like theirs. For on their festive days they eat and drink to intoxication and go dancing in their public houses and commit other undesirable acts. But this is not the case with Israel, for although they also eat and drink and rejoice in the performance of the commandments, they are careful to spend half the day in prayer, expanding the service with special liturgies, after which they engage in study. All this is hinted at in the word “uprightly” [meisharim], as King Dovid said, “I will judge uprightly.” The mem [the numerical value of which is 40] of meisharim alludes to the forty days during which the Torah was given. And although Israel also rejoices on the Shabbos and Yom Tov, they do not neglect the three prayer services, morning, afternoon and evening. These are hinted at in the shi’en of meisharim [a shi’en is comprised of three vertical lines connected at the bottom]. And sometimes a shi’en is written with four heads [a four- headed shin appears on the side of the head tefillin]. This hints at the four prayers that are said on the festivals: morning, additional [mussaf], afternoon and evening. Moreover, we extend our prayers with additional poems and with the liturgical verses of the Krovetz [interspersed with the blessings of the Amidah on special occasions]. The word Krovetz itself is an acronym for the verse, Kol rinah viyshuah be’ohalei tzaddikim — “The voice of rejoicing and salvation in the tents of the righteous” (Tehillim 118:15). This is hinted at in the letters reish and yud of the word meisharim, which stand for rinah and yeshuah — “rejoicing and salvation.” The final mem of meisharim hints at the future redemption, which is alluded to in the phrase, lemarbei hamisrah — “for the increase of the realm” (Yeshayahu 9:6; the mem of lemarbei is uncharacteristically a final mem). This is to tell you that although we are filled with gladness and rejoicing on our festivals, nevertheless we pray for the promised redemption. For our happiness will only be complete when the Holy One Blessed is He rejoices with Tziyon and Yerushalayim.