민수기 11:36의 Kabbalah

From this we see that when a Chassid is occupied in the study of Torah or in performing the mitzvoth or in good character traits; if even a hint of motivation to receive a reward is mixed into it, he is a Chassid for himself, as in the verse⁴⁸Proverbs 11:17, “A man of kindness (Ish Chessed) brings goodness upon himself.” This is because when he fulfills the mitzvoth he brings goodness upon himself. Therefore, he is called a “Man of Chessed” rather than a “Chassid”, because he does himself the kindness. Only a person whose sole motivation is to do a kindness to his Master can be truly called a “Chassid” and a “Holy Man”. This is because he has become purified from all impurities and has sanctified himself in G-d’s holiness, Blessed is He. We find that the term קדושה-Kedushah (holiness) means “preparation”, as in the verse⁴⁹Numbers 11:18, “Prepare⁵⁰ The word here for “prepare yourselves” is Hitkadshoo-“sanctify yourselves” (התקדשו).yourselves for tomorrow and you shall eat meat”. This is because such a person makes himself the vehicle for G-d’s holiness, Blessed is He. As mentioned above, rather than caring about his own glory, he only cares about his Master’s glory.

Let the deaf hear (Isa. 42:18) and the lame run and not get tired. Let the blind see (Isa. 42:18) the teeming visions (Exod. 38:8) which are gleaned and reaped by the heads of the tribes (Num. 30:2), they and their children (Gen. 33:6), commoner and priest alike, as is acknowledged properly. “All is foreseen, and permission is given” (Avot 3:16). Let the men go (Exod. 10:11) to the chief cornerstone (Ps. 118:22) to make books (Eccles. 12:12) which speak of the honor of God to the house of Israel. For all the congregation (Num. 16:3), the suckling with the venerable man (Deut. 32:25), and the mixed multitude fell a lusting (Num. 11:4) for Torah and testimony (Isa. 8:20), and the weaned child shall put his hand (Isa. 11:8).

The advantage of one who unifies ‘night’ with ‘day’ via the study of Torah is explained by the verse “Behold, the eye of Hashem is toward them that fear Him, toward them that wait for His mercy; To deliver their soul from death, and to keep them alive in famine" (Psalms 33:18). The “eye of Hashem” was explained in the Zohar in the Idra Rabba: “54. It is written: “Behold, the eye of Hashem is upon those who fear him” (Tehilim 33:18) and it is also written: “The eyes of Hashem, they rove to and fro through the whole earth” (Zechariah 4:10). MEANING: If they merit, “the eye of Hashem is upon those who fear him”: that is, the upper eye OF ARICH ANPIN. If they have no merit, “the eyes of Hashem, they rove to and fro”: THAT IS the lower eye OF ZEIR ANPIN.” Certainly one who does this corrects the attribute of ‘Tzadik’ with the Shechinah, since a thread of grace is drawn to him and Her, as it says in many places. That which he caused separation to the Shechinah with the drop in vain, and the secret of the drop is ‘white’, which corresponds to Chesed as it says in the Tikkunei Zohar about “and the manna was like coriander seed” (Numbers 11:7); corresponding to this he ties ‘night’ with ‘day’ to receive the thread of grace (Chesed). As it says in the Zohar in Vayigash (verse 48) about the verse “Hashem, God of my Salvation” (Psalms 88:2) that one who wakes up at midnight and deals with the Torah is established with the attribute of “Tzadik Chai Haolam”, and then during the day he merits the thread of grace, thus “God of my Salvation”, since the thread of grace is redemption, as it says “save with Your right hand, and answer me” (Psalms 60:7), and we will not quote it here as to not lengthen.

And those that were not faithful ones, what is written of them (Bamidbar 11:8)? "The people were scattered around, collecting [the manna]." Why 'scattered'? Because they were scatter-brained in collecting for themselves, since they were not faithful ones. And what is written of them [in the rest of the verse]? "They would ground [the manna] with millstones or pound it in a mortar, [boil it in a pot, and make it into cakes]. Why would they trouble themselves so much? Because they were not faithful ones.

He answers, surely whatever man thinks and considers in his heart, he does not act upon it until pronouncing it with his lips; nor does he mean it. The uttered word cleaves the air and soars up, flying throughout the world and is made into a sound. Winged creatures carry it and raise it to the king, where it penetrates his ear. This is the meaning of, “And Hashem heard the voice of your words” (Devarim 5:25), “and Hashem heard it, and his anger was kindled” (Bemidbar 11:1).

Different orifices derive from the ear’s orifice. They are the orifice of the eye, the orifice of the mouth, the orifice of the nose. The sound that penetrates the orifice of the ear enters, if necessary, the eyes’ orifices from the ear and the eyes shed tears (as said in the Greater Gathering section 222). The sound enters the aperture in the nose, if necessary, and they billow smoke and fire from the sound (as said in section 126). This is the meaning of, “and Hashem heard it, and his anger was kindled; and the fire of Hashem burned among them” (Bemidbar 11:1). If needed, the sound enters the oral orifice, which enunciates words out of the sound. It is all from the sound that penetrates the ears; it enters the whole body, and everything is moved by it. Much depends on this ear. Happy is he who guards his words. It is therefore written, “Keep your tongue from evil, and your lips from speaking guile” (Tehillim 34:14).