Chasidut do Przysłów 6:36

In the midrash Tanchuma "this day, Hashem, etc, commands you to do the decrees etc let us sing etc bow and kneel etc Moshe our teacher, peace be upon him, saw that in the future there would be no more first fruits, and so he established prayer etc" (Midrash Tanchuma, Ki Tavo 1:1). My master, my father, my elder, my teacher, my rabbi may his memory be for a blessing said that the explanation [for this midrash] is that prayer is also giving the first/best to the Holy Blessed One every day, just as the first fruits, see there (Pri Tzadik, Ki Tavo 9:1). Yet an explanation of the pertinence to "this day" is still needed. And in the midrash and in Rashi they explained: "this day[the mitzvot] should be in your eyes as new every day." And is it possible that a person would desire to make mistakes even if in truth there is no renewal, Heaven forfend? Yet, a person has the power to renew everything, since obviously there is in every thing the aspect of renewal, behold, the Holy Blessed One renews Creation continuously every day, and the explanation is that continuously means every moment. And also, there is no thing that doesn't have Liveness from the Holy Blessed One, and the Point from God forever, and so it can't become old since God's words are alive and flow constantly. However, when darkness covers the face of the land the external husks hides the Flowing Point. And this is why it is written "there is nothing new under the sun", and this is nature and this world, that hide the renewal. However, a person has the strength to illuminate the Point from the darkness, and this is why it is written "this day the One commands you to do" - meaning, to find the aspect of "this day" which is the uncovering and revealing the light, in the aspect of Mirror of Light. This is also true within an action, which can be what hides said Point. And this [revealing the Point] is done through mitzvot, since "a mitzvah is light" (Prov. 6:23), since a mitzvah is a physical action and it contains the Liveness of the Holy Blessed One, in the command to do it, in the strength of a person to cling oneself to the Hidden Light through the action of doing a mitzvah, as explained above and as I wrote in other places. And what is written "the decrees etc" which is to say through the mitzvot of the Blessed One, you are given strength to find the aspect of "this day" also in an action. And this is also the aspect of Shabbat, since it is written "to make the Shabbat" (Exodus 31:16). And the explanation of my grandfather, my elder, my teacher and rabbi, of blessed memory, [on the verse] "faces east" (Ezekiel 46:1) is as the issue that is written "the children of Israel came first in thought", see there (Chiddushei HaRim on Torah, Eikev 4:4). And it is as we explained above, that on Shabbat the Source and the Root from which New Aliveness continuously flows to all creatures is revealed. And one could also say that this is the explanation for "they are crowned with new souls" (Siddur Sefard, Shabbat Eve Maariv, Shabbat Eve Maariv 3), that the Aliveness is renewed in the souls of the children of Israel. And the explanation of "to make the Shabbat" is that we need to bring the aspect of renewal from the Shabbat to the days of making [ie, the week] as it is written in Sha'ar haKedusha, see there, and also as it is written in other places, that on Shabbat one opens the other days of the week through the aspect of Shabbat, as explained. And according to what a person sorts out and clarifies Aliveness in every thing, and in that person's eyes they are like new, truly Renewal is revealed to that person, and this is what is written: If you listened [shamo’a] to the old, then you will listen [tishma] to the new (Berakhot 40a), since given that one believes that there is an aspect of the Holy Blessed One hidden in every thing even in the most external, then one merits to reveal the internal, as we explained. And so too "we will bow and kneel" - meaning, bowing is one's desire to surrender, and kneeling, is a nif'al verb, which means that according to the will, truly one merits to reveal the truth, to surrender to the real, real truth.

Numbers 13,33 “we looked like grasshoppers in our ‎own eyes, and so we looked in their eyes.” Rashi ‎explains that they had heard the Canaanites say that their ‎vineyards had been invaded by “ants.” On the face of it, this ‎seems very difficult, seeing that according to our text they had ‎referred to them as grasshoppers.
Apparently, we have to ‎understand this as follows: when the Israelites perform the will of ‎G’d this reflects favourably on their G’d and His kingdom. This is ‎also what Calev referred to when the Torah quotes him (13,30) as ‎ויהס כלב את העם עלה נעלה‎, usually translated as “Calev hushed the ‎people, saying: “we will most certainly be able to ascend, etc.” He ‎meant that if only they would acquire the necessary merits by ‎remaining on the same “wavelength” as G’d they would overcome ‎any apparent difficulties. Rashi had hinted that the “spies” ‎had been guilty of throwing off the yoke of the Torah, and that is ‎what he meant by his reference to “ants,” similar to what ‎Solomon had to say about the ants in Proverbs 6,6 when he urged ‎his people to learn a lesson from the ant which in spite of not ‎even having a ruler who forces them to act diligently still do so ‎due to their own intelligence. [grasshoppers are ‎destructive, living for the immediate satisfaction of their desires ‎without concern for the future, whereas the ants provide for the ‎winter when the grasshoppers will not find anything fit to eat. ‎Ed.]‎

Rebbe Nachman of Breslov expressed this thought in the following parable: The Evil Urge is like a prankster running through a crowd, displaying a tightly closed hand. No one knows what he is holding, and he accosts each one, saying, “What do you suppose I have in my hand?” Each one imagines that the closed hand contains just what he desires most. They all hurry and run after the prankster. Then, when he has tricked them completely, he opens his hand, and there is nothing in it. The same is true of the Evil One. He fools the world, tricking all into following him. People think that his hands hold what they desire most, but in the end he opens it, and it is empty. No desire is ever fulfilled. Worldly pleasures are like sunbeams in a dark room. They may seem solid, but one who tries to grasp a sunbeam finds nothing in his hand. The same is true of earthly matters.³¹⁵Rabbi Nachman of Breslov, Sichos Ha-Ran 6 quoted in Chasidic Masters pg. 111. See further the Vilna Gaon to Prov. 6:25, where he explains that lust is a form of deceit since the evil urge presents its urgings as a source of benefit to the individual while in truth they are a trap that will ensnare the individual in eventual pain and suffering.

In the process of creating life the male’s seed is chochmah, it is a small point. The mother’s womb is the arena of binah. She develops the initial spark, actualizes all its potential, and a fully developed child emerges.³⁶³“The relationship between chochmah, ‘wisdom,’ and binah, ‘under-standing,’ can be grasped in terms of the relationship between male and female. In a human relationship, the male essentially provides the sperm and the female takes it, holds it in her womb for nine months, after which she delivers a fully developed child. In the same way, chochmah, ‘wisdom,’ is a series of facts which we can put into the womb of binah, ‘understanding,’ in order to develop an entire logical structure. The paradigm of this is mathematics. If we take ten digits from zero to nine and a few axioms, put them in the womb of binah, and let them gestate, we can obtain the whole corpus of mathematics” (Aryeh Kaplan, Innerspace pg. 58-59). The Kabbalists refer to chochmah as abba, “father,” and to binah as imma, “mother.”³⁶⁴Perhaps the idea in the Talmud that women have added binah relates to this analysis. The feminine intellect is one of comprehending details, while the masculine intellect is inclined to sweeping generalizations and flashes of intuitive inspiration. See further the Vilna Gaon’s commentary to Prov. 6:20.