Musar su Zaccaria 4:78

And a man who has a job or some occupation by which he supports his family should not think, "If not for this job I would be utterly lost." But he should trust in the Creator may He be Blessed, and think that if this work were not here to occupy him, then the Creator may He be Blessed, would provide his sustenance through some other means, because all the work of his hands and his needs are in the hands of God, and God has many messengers (of good fortune), as Scripture says : "For there is no restraint of the Lord to save by many or by few" (Samuel 14:6), and it says further : "It is He who gives power to get wealth" (Deut. 8:18), and it says : "Not by might nor by power but by My spirit says the Lord of Hosts" (Zech. 4:6).

And therefore David said (see Lev. Rabbah 4:8), just as the soul fills the body and carries the body and outlives the body and is unique in the body and does not eat things of the body, sees and is not seen, and is pure within the body and does not sleep, so does the Holy One, Blessed be He, fill His world, as it is said, "Do not I fill heaven and earth? saith the Lord" (Jer. 23:24). And He bears His world, as it is said, "I have made, and I will bear; Yea, I will carry and will deliver" (Is. 46:4). And He outlasts His world as it is said, "They shall perish, but thou shalt endure" (Ps. 102:27). And He is alone and unique in His world, as it is said, "Hear, O Israel, the Lord our God, the Lord is One" (Deut. 6:5). And eating does not apply to Him, as it is said, "Do I eat the flesh of bulls, or drink the blood of goats?" (Ps. 50:13). And He sees and is not seen, as it is said, "Which are the eyes of the Lord, that run to and fro through the whole earth" (Zech. 4:10). And He is pure in His world, as it is said, "Thou that art of eyes too pure to behold evil" (Hab. 1:13). And He does not sleep as it is said, "Behold, He that keepeth Israel doth neither slumber, nor sleep" (Ps. 121:4). Therefore the soul which has within it all these qualities should come and praise the Holy One, Blessed be He, Who has within Himself all these qualities.

To get back to the subject of דבקות, the affinity between us and G–d and the reciprocal relationship between Israel and G–d as portrayed by the ten, respectively 20 emanations we mentioned on page 638. Whereas the plain meaning of this statement in the Zohar remains unaffected, the story in the Yalkut adds a number of additional allusions to the mystical meaning of this דבקות. The numbers 200,000, 300,000, and 50,000 allude to three of the names of G–d i.e. א-ל, א-להים, י-ה-ו-ה. The word א-להים when spelled as follows: א-ל, א-לה, א-להי, א-להים, totals 199 plus the name itself =200. When you write א-להים using the word method you obtain the number 300, i.e. אלף, למד, הי, יוד, מם. You also obtain the equivalent of 300 when you apply the system of א"ת, ב"ש to the way you write the Ineffable four-lettered Name, thus: מצפץ=300. Since we are not allowed to even contemplate G–d as Essence, an alternate method of writing His name indicates the difference between G–d as Essence and G–d as a symbol of a concept that we may contemplate. The number 50 alludes to the letters י-ה of the Ineffable Name which we are allowed to contemplate. You view this name as a combination of the two letters i.e. 10 times 5=50. The Ineffable Name also includes within it the name א-ל, such as when you write the Ineffable name as the name that amounts to 63 instead of 72. The spelling then is 15=הי, 13=ואו, 15=הי, 20=יוד, total=63. The other letters of the heads of the 11 tribes in the Yalkut Shimoni also allude to concepts of G–d's management of our history, such as the letter ז which alludes to the mystical dimension of בנין, and the fact that G–d's “seven eyes” sweep the universe the letter ד to the four חיות supporting the throne of G–d, the letter ב, to the concept of ברכה, the letter ג to the three classes of angels who sing G–d's praises in the Celestial Regions. The three letters י and the letter א together account for the name א-ל.
דביקות ה', close affinity to G–d, is the reverse of idol worship. The angels singing G–d's praises in the Holy Tongue are the opposite of לשון הרע, slander. The letter ב stands for ברכה, blessing, which is the opposite of גזל, robbery, and is the reason the Torah does not start with the letter א which is short for ארור, "cursed." The letter א symbolises the union of man and wife, i.e. והיו לבשר אחד, "They shall become one flesh" (Genesis 2,24). This union is the opposite of גלוי עריות, indiscriminate mating between men and women. The reason that the names of the tribal heads are used for this parable is that they represent a strong affinity to G–d.