Musar su Salmi 94:78

How pleasant is the Musar of Love. Anyone whom Hashem loves, God brings down upon them suffering. You find three good gifts that God gave to Israel; and they were only given by way of suffering. These are them: Torah, the Land of Israel, and the World to Come.

When we consider the statement of the Zohar we have just quoted that it behooves one to humble oneself, then we see such behaviour exemplified by every בעל תשובה, repentant sinner. I have therefore concluded that we also have a strong allusion to the need to repent in the first word of our פרשה, i.e. ויהיו. Menachot 49 states that this world was created with the letter ה, which is open at the bottom as well as at the side, in order to provide repentant sinners with additional opportunities to return to the fold (cf. Rashi on Genesis 2,4). Our word ויהיו has the letter ה in the middle and the letter י on both its inner flanks, i.e. both "below" and "above." These two letters י symbolise a willingness to humble oneself and accept G–d-sent afflictions with love. Of such people the Psalmist says: אשרי הגבר אשר תיסרנו י-ה, "Hail the man whom G–d disciplines" (Psalms 94,12). This refers to people who are content to keep a low profile in this world. Allegorically speaking, they enter through the opening in the letter ה in which the letter י is at the bottom and they will then become rehabilitated. If they were to "enter" at the top however, they would end up with the letter י [the lower part of the ה is at the bottom behind the letter ו], meaning that they would suffer their afflictions in the world beyond.

In Genesis 44,17, Joseph said to his brothers: ואתם עלו לשלום אל אביכם, "As for you, go up in peace to your father." The word אתם, in that connection was used advisedly. Joseph meant that the brothers themselves could come to their Father in Heaven safely, i.e. they would not in this world suffer the execution as kidnappers who sell their prey. On a future occasion, however, their re-incarnates would have to pay for the crime with their lives. The Ten Martyrs mentioned were the ones who had to pay with their lives for that sin which had gone unpunished for so long. The allusion in the verse just quoted serves some Kabbalists as the reason why Reuben, who had not been a party to the sale of Joseph, was included among those who were executed for the crime. His sin had been of a different nature, namely the incident described in Genesis 35, 22, involving Bilhah. Reuben's own words provide us with a hint of this when he said after discovering that Joseph had been removed from the pit (37, 30): ואני, אנה אני בא, "Where can I go to?" Rabbi Abraham Saba in his Tzror Hamor comments on this that the letters in the words and אני and אנה are the respective first letters of א-ל נקמות י-ה-ו-ה נקמות הופיע, "G–d of retribution, Lord, G–d of retribution, appear!" (Psalms 94, 1) The reincarnations of Joseph and Benjamin were not among the Ten Martyrs described.

And just as no creature can see God, so no creature has the power to see the soul. And just as God knows the future, so does man, at such time as his spirit and his body rest from engaging in the labor necessary to provide for his needs, and when the spirit of life relaxes and is free from occupying itself with the needs of the body. Then he may see the future in his dreams. And he may even see the spirits of the dead, and places that he has never seen and people whom he has never seen, and great things and visions, which he is unable to perceive when he is awake. And just as there is no creature in the world that knows the secrets of God, so can no creature among men know the secrets that are in the heart of man, but only God, as it is written, "The Lord knoweth the thoughts of man" (Ps. 94:11).