Musar su Salmi 80:78

And the penitent should also pray to God to erase his transgressions like a fog, and his sins like a cloud; and that He desire him, accept him and listen to him as if he had not sinned - like the matter that is written in the words of Elihu about a penitent after [he has suffered] afflictions (Job 33:26), "He prays to God and is accepted by Him." For it is likely for the iniquity to be forgiven and he be redeemed from all afflictions and from all decrees, but God [still] not desire him and not want to accept an offering from him. And it is the desire of the righteous from [their] successes, to incline God's will towards them and that He should desire them. And his will is [for] real everlasting life and for the great light that includes all of the pleasant things - like the matter that is stated (Psalms 30:6), "when He is pleased there is life." And it [also] stated (Psalms 80:20), "O Lord, God of hosts, restore us; shine Your countenance that we may be delivered" - and our Rabbis, may their memory be blessed said "(Midrash Tehillim 80), "We have nothing besides the shining of Your countenance." And that is the matter of [His] desire - and we have already mentioned this and explained it. Therefore you will see in the prayer of David at the time of [his] repentance after he said (Psalms 51:4), "Wash me thoroughly of my iniquity, and purify me of my sin," [that] he prayed further about the desire - that God's desire, may He be blessed - for him to be like before the sin. So he said (Psalms 51:13), "Do not cast me out of Your presence, or take Your holy spirit away from me." Afterwards he prayed and said (Psalms 51:14), "Let me again rejoice in Your salvation" - that the miracles of God and His salvation be found with him, and that the spirit of God would come upon him as at first. And afterwards he [continued], "and a generous spirit sustain me." Its explanation is - behold I have been lessened because of my transgressions and am not fitting to be a prince, and for Your holy arm to be revealed upon Me. And even if you have lifted (forgiven) the iniquity of my sin, I am not worthy to be beloved and acceptable as in earlier times. Yet sustain me with a generous spirit; for there is no end to Your generosity and Your goodness. And [the word,] spirit, comes lacking a [letter,] bet (in front of it, which would mean, with the spirit), like [in] (Genesis 27:37), "sustained him grain and wine" (which is to be understood as if grain was preceded by a letter bet, meaning "with grain, etc."). And Hosea, peace be upon him, said about this matter (Hosea 14:5), "I will heal their affliction, I will take them back in generous love." The matter of generous love is like the matter that David said, ["and a generous spirit] sustain me."

Rabbenu Bachyah comments on the verse in Exodus 25,9: את תבנית המשכן ואת תבנית כל כליו, "The pattern of the Tabernacle and the; pattern of its furnishings." It is a well known fact that the Tabernacle and its furnishings are physical illustrations designed to help us understand their counterparts in the Celestial Regions. One important factor is the fact that the Tabernacle was divided into three separate areas, each with a different level of sanctity. The innermost part was the site of the Holy Ark with the cherubs on its lid, the Holy of Holies. Beyond the dividing curtain was the Sanctuary known as אהל מועד. Beyond that was the courtyard containing the copper altar on which most sacrifices were offered. These three areas correspond to the three parts of the universe: the world of the angels, the world of the planets and our world. That most important element in creation, man himself, is similarly composed of three distinct parts. He represents the very existence on earth known as עולם הקטן, microcosm. Existence on earth is similarly divided into three parts: The עולם הדבור, the creatures who can freely communicate with one another, there is the עולם החיות, the other living creatures, and there is the עולם הטבע, inanimate nature. The first part of the Tabernacle is the section beyond the dividing curtain containing the Holy Ark, the tablets and the cherubs, all of which are interior vessels concealed from inspection. These represent the מרכבה. Ezekiel 10,19 describes this first part in the words: "and the Glory of Israel's G–d was upon them, above." We also have a verse in Psalms 80,2 describing the Shepherd of Israel, as "sitting on the cherubs." This is a reference to the world of the angels who are intangible, invisible intellectual beings who serve as throne and carrier of G–d. The corresponding manifestation in our world is the עולם הדבור, the head, seat of the brain and wisdom. The intellect is perceived as pouring out wisdom to the brain. A truly righteous person serves as מרכבה, a carrier of G–d's Presence, as did the patriarchs of old; we can similarly serve as the מרכבה by fulfilling the commandment of wearing phylacteries on the head, symbol of the brain, and on the arm opposite our hearts. These two organs correspond to the two cherubs. By keeping this in mind we can understand the powerful effect of laying and wearing the Tefillin.

Let us analyse the eight possible sources of pride which we refer to in the prayer cited above. The words מה אנחנו refer to the ability to hear, or the loss of one's hearing. When someone has caused someone else an injury resulting in his becoming deaf, he has to compensate him with all five categories of compensation the Talmud provides for (Baba Kama 85b). The words מה חיינו refer to food and drink without which life cannot be sustained. The words מה חסדנו are a reference to the eyes, and the words מה צדקותינו refer to the forehead. We are told by Rabbi Ami in Taanit 8a that rain is granted to earth only on account of בעלי אמנה, people who keep promises made in business life. He supports this with the quotation from Psalms 85,12: "Justice looks down from Heaven." The supply of rain is considered an act of צדקה. On the previous folio Rav Shilo, quoting Rav Hamnuna said that rain is withheld only on account of עזי פנים, insolent people, people with a brazen forehead. The connection between the forehead and insolence is supported by several verses from the Bible. The words מה ישועתינו refer to one's face, as we know from Psalms 80,20: האר פניך ונושעה, "Show us Your countenance that we may be delivered." G–d's "face" is indispensable to our survival. The words מה כחינו, are, of course, a reference to strength and power, and we know that the true hero is the one who can control his rages, his temper. The words מה גבורתינו are a reference to courage, something centered in the heart. It also describes an arrogant attitude. The words מה נאמר לפניך is clearly a reference to the tongue which can and will boast. The word מה in מה ה' אלוקיך שואל מעמך וגו' is an allusion to the suppression of the eight areas in which the ego asserts itself and which we vow not to assert in our morning prayer. We go so far as to state that we consider our advantage over the animals in this respect to be nil. The word ועתה in the same verse may be divided into ועת ה', that there will be a time – namely in the World to Come – when we will no longer comport ourselves as humbly as we do in this world. At that time, G–d will שואל מעמך, will be in the position of a "borrower," (שואל). A borrower is legally liable for any damage sustained by the animal or tool he has borrowed. Allegorically speaking, G–d will have to pay us the reward for all the suffering we experience in this world. This is why our Rabbis (Berachot 6a) said that if a person intends to perform a commandment and is prevented from doing so by forces beyond his control, he is nevertheless entitled to the reward for the commandment in question. ולאהבה אותו בכל לבבך, בכל נפשך – Continuing G–d's expectations from the Jewish people in 10,12 the Torah describes love of G–d to be expressed both by the heart and by the soul. These correspond to the two kinds of perfections to be attained by Israel as ישראל and as ישרון. Such love for G–d refers to the Celestial Spheres i.e. when we are in the World to Come. There is also an allusion to perfection of the way we relate to money, i.e. to life on this earth, when verse 13 continues לשמור את מצות ה' ואת חקותיו, "To observe G–d's commandments and statutes," something that cannot be done in the Hereafter. The words לטוב לך indicate the purpose of these commandments, i.e. for our own good.

Let us analyse the eight possible sources of pride which we refer to in the prayer cited above. The words מה אנחנו refer to the ability to hear, or the loss of one's hearing. When someone has caused someone else an injury resulting in his becoming deaf, he has to compensate him with all five categories of compensation the Talmud provides for (Baba Kama 85b). The words מה חיינו refer to food and drink without which life cannot be sustained. The words מה חסדנו are a reference to the eyes, and the words מה צדקותינו refer to the forehead. We are told by Rabbi Ami in Taanit 8a that rain is granted to earth only on account of בעלי אמנה, people who keep promises made in business life. He supports this with the quotation from Psalms 85,12: "Justice looks down from Heaven." The supply of rain is considered an act of צדקה. On the previous folio Rav Shilo, quoting Rav Hamnuna said that rain is withheld only on account of עזי פנים, insolent people, people with a brazen forehead. The connection between the forehead and insolence is supported by several verses from the Bible. The words מה ישועתינו refer to one's face, as we know from Psalms 80,20: האר פניך ונושעה, "Show us Your countenance that we may be delivered." G–d's "face" is indispensable to our survival. The words מה כחינו, are, of course, a reference to strength and power, and we know that the true hero is the one who can control his rages, his temper. The words מה גבורתינו are a reference to courage, something centered in the heart. It also describes an arrogant attitude. The words מה נאמר לפניך is clearly a reference to the tongue which can and will boast. The word מה in מה ה' אלוקיך שואל מעמך וגו' is an allusion to the suppression of the eight areas in which the ego asserts itself and which we vow not to assert in our morning prayer. We go so far as to state that we consider our advantage over the animals in this respect to be nil. The word ועתה in the same verse may be divided into ועת ה', that there will be a time – namely in the World to Come – when we will no longer comport ourselves as humbly as we do in this world. At that time, G–d will שואל מעמך, will be in the position of a "borrower," (שואל). A borrower is legally liable for any damage sustained by the animal or tool he has borrowed. Allegorically speaking, G–d will have to pay us the reward for all the suffering we experience in this world. This is why our Rabbis (Berachot 6a) said that if a person intends to perform a commandment and is prevented from doing so by forces beyond his control, he is nevertheless entitled to the reward for the commandment in question. ולאהבה אותו בכל לבבך, בכל נפשך – Continuing G–d's expectations from the Jewish people in 10,12 the Torah describes love of G–d to be expressed both by the heart and by the soul. These correspond to the two kinds of perfections to be attained by Israel as ישראל and as ישרון. Such love for G–d refers to the Celestial Spheres i.e. when we are in the World to Come. There is also an allusion to perfection of the way we relate to money, i.e. to life on this earth, when verse 13 continues לשמור את מצות ה' ואת חקותיו, "To observe G–d's commandments and statutes," something that cannot be done in the Hereafter. The words לטוב לך indicate the purpose of these commandments, i.e. for our own good.

Moses said afterwards: -"Not a hoof will remain;" this was an allusion to the other "temporary" first-born, the spiritual representative of Esau, otherwise known as Edom. There is a special sign which proves that this שר has a hold on a holy domain. It is known that Esau is also called חזיר, the pig. The source for this is Psalms 80,14: יכרסמנה חזיר מיער וזיז שדי ירענה, "Wild boars gnaw at it and creatures of the field feed on it." The pig is known to stretch out its hooves as if to demonstrate that it possesses the marks of purity [Leviticus 11,7, although it does not chew the cud, the other mark of purity required. Ed.]. When the Torah describes Jacob as holding on to the heel of Esau at the time he was born, this is allegorical. It means that Esau does possess one mark of purity, and it is this mark of purity, his heel, read: its hoof, to which Jacob cleaves. Moses alluded to this mark of purity of Esau when he said that he would not leave a hoof in Egypt, "for from it we shall take to sacrifice to the Lord our G–d." This verse is parallel to the earlier verse in which Moses described how Israel would offer sacrifices on behalf of Pharaoh, or the שר של מצרים. The words "from it," indicate that something of Esau's is fit to be rendered as an offering to G–d. Israel would benefit from this, but Moses was not yet sure how and when that benefit would accrue to Israel, i.e. "we do not know what we shall serve the Lord until the time comes to prepare the offering." The basic benefit we derive from our own sacrifices cannot be assessed until the Hereafter, since no human eye has beheld the glory in store for us there. The true dimension of spiritual benefit reserved for us is known only to G–d Himself.

When we consider all this we can understand a Midrash on the words: ועשו לי מקדש, which otherwise is difficult to understand. The Midrash quotes G–d as saying to Israel: "You are My flock, and I am your shepherd." This is based on Psalms 80,2: "Give ear, O shepherd of Israel." Construct a dwelling for the shepherd so that he can come and guard you. This is why the Torah says: "They shall make a Temple for Me and I shall dwell amongst them." G–d said to Israel: You are a vineyard, since we have a verse "For the house of Israel is a vineyard of the Lord of Hosts" (Isaiah 5,7). I am the guard (of the vineyard) says G–d, for we have a verse telling us "the guardian of Israel neither sleeps nor slumbers" (Psalms 121,4). G–d said: "Make a hut for the watchman so that he will watch over you." G–d also said: "You are children and I am your father." We have a verse in Deut. 14,1: "You are children of the Lord your G–d." We also have a verse showing that G–d is our father, in Jeremiah 31,8: "For I have been a father to Israel." It is an honour for the father to be found near his children, and it is an honour for the children to be near their father, as we know from Proverbs 17,6: "Grandchildren are the crown of their elders. G–d said: "Make a Temple for Me!" Thus far the Midrash.

I have received additional esoteric insights from the saintly Rabbi Heshel but I am reluctant to reveal them to anyone but the circumspect. You must know that there is an allusion to the word tzafon [north] — which is equal to the combined values of Polin [פולין=176] and Lita ליטא=50] — in the verse, “They dug [כרו, the value of which is also 226] pits for me” (Tehillim 119:85). This indicates that that our enemies attacked us with false accusations in order to murder the righteous. It is well known from the sources (Shocher Tov 120; Midrash Shmuel 16) that the impure husk of Eisav is called a “boar of the forest” (Tehillim 80:14). In the book of Tehillim the letter ayin [the value of which is 70] of the word ya’ar — “forest” — is written in large to indicate that all the seventy nations are subservient to Eisav. This is the same ayin that appears in the name of Eisav [עשו]. It indicates at the “tunics of leather [ohr with an ayin]” that replaced the “tunics of light [or with an alef]” that Adam and Chavah wore before they sinned, as is known to the Kabbalists (Eitz Chayim, Sha’ar 49, Chapter 4; Sefer HaLikkutim, 6a). Therefore in the future when the sin is rectified those tunics will go back to being “tunics of light,” as they were before Adam’s sin.