Musar su Salmi 92:78

And behold [with] people who are righteous and straight of heart, what constantly roars like a lion in their thoughts and growls like the sea is their sins, and their hands falling short from the service of God. For about [the latter] - when a person transgresses, his guilt grows as with weighty sins, like the matter that our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 1:7), "The Holy One, blessed be He, forwent about [prohibited] sexual relations, but did not forego about the nullification of Torah (wasting time that should be spent in Torah study). Especially since these people's main thoughts and actions are matters of their body and the vanities of their time, they have done much evil. But to the secret of fear, their souls should not come; and their glory should not be associated with the study of their consciences in the images of their hearts and chambers, and their images for fixed times within which they do not give a portion to Torah [study] among their occupations. And the calculation of their souls has been lost from within their hearts, for they are a nation that loses its counsel. And how much are they on the lowest level! And our Rabbis, may their memory be blessed, said (Avot 5:21), "At sixty, old age; at seventy, fullness of years; at eighty, the age of strength; at ninety, a bent body; at one hundred, as good as dead and gone completely out of the world." And their intention, may their memory be blessed, with these words was to warn about repentance - that when a man reaches the days of old age, he should think about his end, if he did not merit to do so in the days of his youth. And since his time is close to coming, he should leave the matters of his body and his desires and rectify his soul. And when he reaches the days of fullness of years, he should add to the removal of [involvement with] the world from his heart. And according to the reduction of years [left], he should reduce his occupation in the world. And he should constantly seclude himself to meditate about fear of God, to think about his soul, to refine his traits and to seek Torah and [its] commandments. And that which they said, "at ninety, a bent (lasuach) body" is from the [same usage as in] (Psalms 102:1), "spill his prayer (sicho)" [and] (Genesis 24:63), "to pray (lasuach) in the field" - as our Rabbis, may their memory be blessed, said (Berakhot 26b), "Isaac established the afternoon prayers, as it is stated, "to pray (lasuach) in the field." For after one reaches ninety years, it is fitting for him that all of his occupation should be with prayer and praises of God, and to speak about His wonders. And King Solomon, peace be upon him, spoke about the matter of the days of old age - that a person should not then be lazy about service to God, may He be blessed. And he said (Ecclesiastes 11:6), "Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good." He compared the days of childhood and youth to the morning and the days of old age to evening. And seed is metaphoric for children and for students, as our Rabbis, may their memory be blessed, said (Yevamot 62b), "If he married a woman in his youth, he should marry [another] one in his old age; if he established students in his youth, he should establish [other] students in his old age." For perhaps the children of old age will be more successful in Torah and in the commandments than the children of youth. And likewise the students that he establishes in his old age may be more successful than the first ones. Or they could both be equally good. Afterwards, he stated (Ecclesiastes 11:7), "How sweet is the light, what a delight for the eyes to behold the sun!" Its explanation is that he went back to speaking about the days of old age which he compared to the evening. And since an old man will not taste that which he eats and that which he drinks - like the words of Barzilai the Gileadite - he stated that the old man should enjoy the light of the sun and not be disgusted by it. As disgust obstructs a person from his service to the Heavens. So he should enjoy the light, when he compares it to the days of darkness that are coming - as it mentions in the verse below this (Ecclesiastes 11:8), "Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be; the only future is nothingness!" The explanation is that even if a person get very old, let him not be a burden to himself. Rather he should rejoice in all of his years, so that he not lose one of his years and not rest from the service of the Creator. And he should remember the days of darkness, for they will be many. And then he will not be able to perform the service, like the matter that is stated (Psalms 6:6), "in the pit, who can acclaim You?" And the righteous ones overcome their old age, gird their power and renew their strength for the service of God. It is as our Rabbis, may their memory be blessed, said (Shabbat 152), As Torah scholars grow older, wisdom is increased in them." And it is stated (Psalms 92:15), "In old age they still produce fruit; they are full of sap and freshness." And he mentioned above (Psalms 92:13-14), "The righteous bloom like a date-palm, etc. Planted in the house of the Lord, etc." For the righteous are planted in the house of the Lord from their youth, and grow in the house of study from their young adulthood - like a date-palm that blossoms and like a cedar that grows in the Lebanon. And as our Rabbis, may their memory be blessed, likewise said, (Midrash Tehillim 92:14), "'The righteous bloom like a date-palm' - these are the infants, in the way that it was stated (Psalms 144:12), 'For our sons are like saplings, well-tended in their youth.'" And he stated after this about this thing, that they are not [completely] compared to trees. For trees will not give their strength when they age. But the righteous "in old age, they still produce fruit." And King David, peace be upon him, also stated (Psalms 71:18), "And even in hoary old age do not forsake me, God, until I proclaim Your strength to the next generation, Your mighty acts, to all who are to come."

And behold [with] people who are righteous and straight of heart, what constantly roars like a lion in their thoughts and growls like the sea is their sins, and their hands falling short from the service of God. For about [the latter] - when a person transgresses, his guilt grows as with weighty sins, like the matter that our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 1:7), "The Holy One, blessed be He, forwent about [prohibited] sexual relations, but did not forego about the nullification of Torah (wasting time that should be spent in Torah study). Especially since these people's main thoughts and actions are matters of their body and the vanities of their time, they have done much evil. But to the secret of fear, their souls should not come; and their glory should not be associated with the study of their consciences in the images of their hearts and chambers, and their images for fixed times within which they do not give a portion to Torah [study] among their occupations. And the calculation of their souls has been lost from within their hearts, for they are a nation that loses its counsel. And how much are they on the lowest level! And our Rabbis, may their memory be blessed, said (Avot 5:21), "At sixty, old age; at seventy, fullness of years; at eighty, the age of strength; at ninety, a bent body; at one hundred, as good as dead and gone completely out of the world." And their intention, may their memory be blessed, with these words was to warn about repentance - that when a man reaches the days of old age, he should think about his end, if he did not merit to do so in the days of his youth. And since his time is close to coming, he should leave the matters of his body and his desires and rectify his soul. And when he reaches the days of fullness of years, he should add to the removal of [involvement with] the world from his heart. And according to the reduction of years [left], he should reduce his occupation in the world. And he should constantly seclude himself to meditate about fear of God, to think about his soul, to refine his traits and to seek Torah and [its] commandments. And that which they said, "at ninety, a bent (lasuach) body" is from the [same usage as in] (Psalms 102:1), "spill his prayer (sicho)" [and] (Genesis 24:63), "to pray (lasuach) in the field" - as our Rabbis, may their memory be blessed, said (Berakhot 26b), "Isaac established the afternoon prayers, as it is stated, "to pray (lasuach) in the field." For after one reaches ninety years, it is fitting for him that all of his occupation should be with prayer and praises of God, and to speak about His wonders. And King Solomon, peace be upon him, spoke about the matter of the days of old age - that a person should not then be lazy about service to God, may He be blessed. And he said (Ecclesiastes 11:6), "Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good." He compared the days of childhood and youth to the morning and the days of old age to evening. And seed is metaphoric for children and for students, as our Rabbis, may their memory be blessed, said (Yevamot 62b), "If he married a woman in his youth, he should marry [another] one in his old age; if he established students in his youth, he should establish [other] students in his old age." For perhaps the children of old age will be more successful in Torah and in the commandments than the children of youth. And likewise the students that he establishes in his old age may be more successful than the first ones. Or they could both be equally good. Afterwards, he stated (Ecclesiastes 11:7), "How sweet is the light, what a delight for the eyes to behold the sun!" Its explanation is that he went back to speaking about the days of old age which he compared to the evening. And since an old man will not taste that which he eats and that which he drinks - like the words of Barzilai the Gileadite - he stated that the old man should enjoy the light of the sun and not be disgusted by it. As disgust obstructs a person from his service to the Heavens. So he should enjoy the light, when he compares it to the days of darkness that are coming - as it mentions in the verse below this (Ecclesiastes 11:8), "Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be; the only future is nothingness!" The explanation is that even if a person get very old, let him not be a burden to himself. Rather he should rejoice in all of his years, so that he not lose one of his years and not rest from the service of the Creator. And he should remember the days of darkness, for they will be many. And then he will not be able to perform the service, like the matter that is stated (Psalms 6:6), "in the pit, who can acclaim You?" And the righteous ones overcome their old age, gird their power and renew their strength for the service of God. It is as our Rabbis, may their memory be blessed, said (Shabbat 152), As Torah scholars grow older, wisdom is increased in them." And it is stated (Psalms 92:15), "In old age they still produce fruit; they are full of sap and freshness." And he mentioned above (Psalms 92:13-14), "The righteous bloom like a date-palm, etc. Planted in the house of the Lord, etc." For the righteous are planted in the house of the Lord from their youth, and grow in the house of study from their young adulthood - like a date-palm that blossoms and like a cedar that grows in the Lebanon. And as our Rabbis, may their memory be blessed, likewise said, (Midrash Tehillim 92:14), "'The righteous bloom like a date-palm' - these are the infants, in the way that it was stated (Psalms 144:12), 'For our sons are like saplings, well-tended in their youth.'" And he stated after this about this thing, that they are not [completely] compared to trees. For trees will not give their strength when they age. But the righteous "in old age, they still produce fruit." And King David, peace be upon him, also stated (Psalms 71:18), "And even in hoary old age do not forsake me, God, until I proclaim Your strength to the next generation, Your mighty acts, to all who are to come."

And there are times when the merit of someone who is liable for excision lasts him two or three generations. And the delay in the death of evildoers is to pay their reward in this world, and so to destroy them in the world to come. For it is stated (Deuteronomy 7:10) “But who instantly repays with destruction those who hate Him - never slow with those who hate Him, but repaying them instantly.” And the thing is explained in the words of King David, peace be upon him (Psalms 92:7-8), “A brutish man cannot know, a fool cannot understand this: Though the wicked sprout like grass, though all evildoers blossom, it is only that they may be destroyed forever.” And likewise did Asaf, peace be upon him, say (Psalms 73:3-17), “For I envied the wanton; I saw the wicked at ease. Death has no pangs for them, etc. Until I entered God’s sanctuary and reflected on their fate.” Its explanation is that vengeance upon the evildoers is at their end, as it is stated (Proverbs 24:20), “For there is no future for the evil man; the lamp of the wicked goes out.”

As far as the emanation כתר is concerned, (usually perceived as the highest and tenth), this has to be perceived as the "crown" of the structure; the קוצו של י would symbolise that כתר, as explained by the Kabbalists. They view this "point" of the letter Yud as the closest we can come to portray the invisible world of the ten emanations, whereas they view the Yud when spelled fully, as a word as symbolic of our visible world, i.e the emanations after they have become functional in our world. Each emanation is perceived as embodying all three aspects of the letter י. The attribute א-ד-נ-י which is the mystical dimension of the "celestial" ארץ, [parallel to the ארץ of our world, Ed.] "receives" these emanations. [When you spell א-ד-נ-י in words i.e. אלף-דלת-נון-יוד, the numerical value is 671 or the same as the Targum of the word שער, i.e 1+ תרע for the word itself. Ed.] When you consider that תרומת מעשר is actually מעשר מן המעשר, one tenth of a tenth, and that the word מעשר means something like מ-שער "from the gate," you have an inkling of the סוד, mystery, of how the blessings are related to מאה שערים.

When the source of the oil is the emanation יסוד, it is called שמן כתית. This is the domain in which the olives are "pounded" into fragments from which the oil is extracted and in turn is channelled to the emanation מלכות. Two different stages of "pounding," i.e. כתת and כתש are required to produce the required type of oil for the מנורה. When human beings mate the process is one of כתישה, as is well known. This process eventually results in the formation of a new life, a baby. When the parallel process occurs in the Celestial Regions the result is the שפע we enjoy at the hands of G–d. When the oil is the product of the emanation יסוד, i.e. שמן זית זך כתית, this is equivalent to שמן רענן (cf. Psalms 92,11) because the emanation יסוד is also known as the region of רענן. The שפע by itself is known as זית אחת, a single olive. שמן without any adjectives describing it is an allusion to the שפע which is provided by the emanation בינה, having originated in the emanation חכמה which is part of the "right" side of the scheme of emanations, the side from which G–d's goodness is revealed. The emanation בינה is also known as the seat of G–d's name א-ה-י-ה. We find this word repeated in Exodus 3,14, where G–d refers to the abundance He will supply. When the three basic letters י-ה-ו are used it does not matter in which order they are spelled. The letters י-ה-ו are also alluded to in the word בינה, because the word בינה is a combination of בן and י-ה. The letter ו alludes to "combination," i.e. when you place it together with the letters י-ה, you have י-ה-ו. When you apply the system of exchanging letters in the alphabet known as א-ת, ב-ש, the result is ב-י-ט as the alternative spelling of the שמן. This word ביט is a sacred name of G–d and in numerical value equals the holy Name א-ה-י-ה or י-ה-ו. This is what I have heard." Thus far the quotation from the Pardes Rimonim.

Our Sages said further : "He who loses his temper, even the Divine Presence, is unimportant in His eyes (Nedarim 22b), as it is written "The wicked in the pride of his countenance (saith) 'He will not require', All his thoughts are 'There is no God' " (Ps. 10:4). And it (anger) also causes him to forget his studies of Torah and increases his folly as it is said : "For anger resteth in the bosom of fools" (Eccl. 7:9) and "A fool will not understand" (Ps. 92:7), and, "But a fool unfoldeth folly" (Prov. 13:16). You may be sure that his sins are more plentiful than his merits, as it is said : "An angry man stirreth up strife" (Ibid. 29:22) and his punishment is very great as it is said : "A man of great wrath shall suffer punishment" (Ibid. 19:19).

On another occasion Rabbi Aba was on his way to see Rabbi Shimon ben Yochai when he came to the town of that fellow Elazar. He found him sitting and expounding the verse, “A empty-headed man cannot know, nor does a fool cannot this” (Tehillim 92:7): “How foolish are the people of the world that neither take to heart nor know nor contemplate the ways of the Holy One Blessed is He to learn why it is that they are upon this earth! What is preventing them from discovering the ways of the Holy One Blessed is He? It is the foolishness of their hearts that prevents them from studying Torah. For if they would only study in order to learn the ways of the Holy One Blessed is He, they would know. “This is the meaning of the words, ‘A empty-headed man cannot know.’ That is, he does not know to engage in study. ‘Nor does a fool understand this.’ That is, he cannot understand the ways of the Shechinah, which is called ‘this’ (zos), as it is written, ‘With this [zos] Aharon shall enter the sacred precinct’ (Vayikra 16:3).”

It is the practice of the Shechinah to afflict the righteous in this world so that they may inherit the World to Come. Conversely, the wicked are rewarded here for their few good deeds in order to deprive them of the World to Come. The “fool” does not understand “this,” that is, the ways of the Shechinah.. Therefore expresses bewilderment and doubt, Heaven forbid. He says, “See how this righteous and upright individual suffers while we evildoers enjoy tranquility, inexplicably increasing in dominion and prospering in all that we do!” But the wise man has his eyes in his head. He realizes that the inexplicable success of the wicked is merely an instance of what is described in the verse: “When the wicked bloom like grass and the evildoers blossom” (Tehillim 92:8). The verse concludes, “It is only that they may be destroyed forever,” that is, in the World to Come, the world of eternal life. For they will become ashes beneath the feet of the righteous, as it is written, “And you shall tread upon the wicked, for they shall be ashes under the soles of your feet” (Malachi 3:21).

The statement in 21,19, רק שבתו יתן, suggests that there will be a long interval, i.e. שבת, before such a killer will be finally rehabilitated. In the distant future, קרח, the third re-incarnation, will arise, as prophesied by Hannah in Samuel I, 2,6, when she said concerning him "G–d kills and revives, lowers to she-ol and raises up." השם ממית ומחיה, מוריד שאול ויעל. Another hint of this may be seen in the verse צדיק כתמר יפרח (Psalms 92,13). Using the final letters of these three words, you find that they spell קרח. This too is the meaning here of ורפא ירפא (i.e. he will be rehabilitated).

A special admonition should be given to the chazzanim.. In most cases they pay great attention to the melody but give little thought to the actual prayer. Their only goal is to show off their voices. As a result they swallow up or cut short the most important praises of the Holy One Blessed is He. These chazzanim will be unable to stand in the future. For the word chazzan is an acronym for the final letters of the phrase Yifrach ke’erez balevanon — “He will flourish like a cedar in Lebanon” (Tehillim 92:13). This indicates that a chazzan who prays with complete concentration will flourish like the cedars of Lebanon in the future. Know also that the word chazzan contains within it three sacred Divine Names: the ineffable name, the name “L-rd,” and the name “A-lmighty.” Spelled out in full the word chazzan is written: ches (חי"ת), zayin (זי"ן), nun (נו"ן). The numerical value of the initial letters (חז"ן) is 65, which is equal to the value of the name “Master” (אדנ"י). The value of the middle letters (יי"ו) is 26, which is equal to the value of the Ineffable Name (הוי"ה). And the value of the final letters (תנ"ן) is 500, which is the value of the “filling” of the name “A-lmighty” (שד"י). That is, if one spells out this name in full it is written: shin (שי"ן), dalet (דל"ת), yud (יו"ד). Now omit the initial letters (שד"י) and the value of the letters that remain (ינלתו"ד) is 500.