Chasydyzm do Psalmów 119:89

There were Nephilim in the earth in those days, etc.: Behold we have written at length in our book, Sidduro shel Shabbat (Root 3, Branch 1), and in this essay in several places, that it is an essential religious service of an intelligent man to connect the earth and the heavens; to see and to understand, about every single thing that is on earth, that the place of its roots is in the heavens of the heavens, and to know that there is nothing in the world besides the power of God, His light, His infusion, and His lifeforce which is implanted at the time of the creation. And from then until now, the Holy One, blessed be He, supervises and infuses this life force upon it, and it is preserved like this forever. And that is why, "one who benefits from this world without a blessing is as if he robs the Holy One, blessed be, and the Assembly of Israel" (Berakhot 35b). As the main root of everything is to connect it to the heavens and to raise the spark of God that sustains that thing to its root in the heavens above. And in this way, the Holy One, blessed be He, has given this thing to man to bring it up to its elevated resting place. And when he recites a blessing over it at the time of his benefit, he can afterward elevate it, since he made the light of God's holiness dwell upon it with his blessing, when he said, "Blessed are You, Lord, Creator, etc.," and placed the blessing of God upon it, saying that God, who makes everything exist, created it, formed it, and also made it [alluding to Isaiah 43:7]. And through this, the physical body of dust of that thing enters it, and the root of spiritual life that is in it arises. And [in turn,] through this, he can afterward elevate it to the place of its root from which it was hewn with the power of the intention of his benefit for the sake of God alone, and not for the sake of his [own] desire and benefit. However, if he does not previously recite a blessing upon it, behold it is impossible to elevate that thing any longer, since its physicality has not yet been subdued. So then, why is he benefitting from it if he cannot elevate it? Just the opposite, he will bring it further and further down; and God did not give it to him in this fashion, to do evil to it, with the holy spark that rests in that thing. So he is truly stealing that thing from the Holy One, blessed be He, etc. And it is about this that the verse (Leviticus 25:23) warns: And the land shall not be sold in perpetuity, and its translation [in Targum Onkelos] is, "an eternal severance [literally, a severance of the worlds]." This means, to sever, God forbid, the land/earth from the heavens, to say that God is in the heavens above but not in the earth. It is not like that! Rather, He is the Supervisor, who creates and forms all that is formed and also renews the act[s] of creation, in His kindness, always every day, who supervises everything and gives sustenance to everything. And were it possible to fathom a lack of His infusion and His lifeforce from everything that is found, the world would be as if it were not, and it would be void and nothing. However, His good word is always established in the heavens [alluding to Psalms 119:89] and the earth and all that there is in them. And therefore there is none besides Him [alluding to Deuteronomy 4:35]. For there is nothing in all of the higher and lower worlds, in the depths and in the heights, besides the power of His light, His infusion, and His life force. There is nothing else! And that is why the verse stated: There were Nephilim in the earth, meaning they fell from their status and from their level and were only in the earth. And they thought that they were in the earth and God was in the heavens and that He did not oversee what was on the face of the earth or its inhabitants. So they did not consider connecting the earth to the heavens, to believe with complete faith that the Lord is God in the heavens above and upon the earth below, there is none else [alluding to the Aleinu prayer]. And they removed the eye of His oversight from the earth and said, "Who will see me and who will know me." Therefore they did what they did and did not have the fear of God before their eyes at all, as [each one] flatters himself in his own eyes [alluding to Proverbs 36:2-3], saying that he has been allowed to do whatever he want on the earth, and God does not oversee him. Hence...

Genesis ‎21,1. “Hashem took note of Sarah as He had ‎promised, and He did for Sarah as He had said.” Bereshit ‎Rabbah 53,4 understands this verse as reflecting the truth of ‎what the psalmist said in psalms 119,89 ‎לעולם ה', דברך נצב בשמים‎, ‎‎“The Lord exists forever; Your word stands firm in heaven.” The ‎author of the Midrash queries, rhetorically, if David meant ‎that G’d’s word does not stand firm on earth? He explains that ‎what the psalmist had in mind was that the promise G’d made to ‎Avraham He had made in heaven, i.e. when the angel announced ‎that Yitzchok’s birth would occur at a time prearranged in ‎heaven. (In Genesis 15,5, long before the angel announced ‎Yitzchok’s impending birth, G’d had take Avram outside his tent ‎and had make him look at the heaven telling him that he would ‎father children and that the would be as numerous as the stars in ‎the heaven.) For our sages in B’rachot 7 the verse is ‎understood to make the point that even when G’d makes a ‎conditional promise, He will keep it. The Talmud there uses as its ‎proof Deuteronomy 9,14 where G’d had suggested that He would ‎trade the Jewish people who had made the golden calf for a new ‎Jewish people founded by Moses.‎

When David in psalm 119,89 says: he means that G’d’s word, ‎promising to do good things for Israel, refers to the period during ‎which the “promise” is in limbo in heaven awaiting being ‎converted into reality. [The word ‎עולם‎, derived from ‎נעלם‎ does ‎not only mean “forever,” but primarily “hidden,” seeing the ‎distant future is hidden from us. Ed.] When used as “forever,” by ‎David, it means that our faith in G’d fulfilling His promise is ‎unlimited, our patience inexhaustible. When David, in verse 90 ‎adds the words ‎כוננת ארץ ותעמוד‎, “You have established the earth ‎and it stands,” he refers to G’d having created the appropriate ‎vessel designed to reveal this principle in the person of Avraham.‎
When we find the Torah using the expressions ‎פקד‎ and ‎זכר‎ ‎respectively to describe different nuances of remembering, we ‎find the expressions ‎דבור‎ and ‎אמר‎, as similar nuances of ‎‎“speaking,” or “saying.” The word ‎אמירה, אמר‎ is used when the ‎statement made by one’s mouth was made discreetly, not ‎publicly, whereas the word ‎דבור,דבר‎ is used when the spoken ‎word was said in public. Rashi already refers to the fact that ‎the expression ‎אמר‎ when used in the verse above refers to Sarah’s ‎being pregnant, something private not seen by everybody, ‎whereas the word ‎דבר‎ applies to Sarah having given birth, ‎something very public. By that time Sarah had become the ‎instrument used by G’d to show to one and all that He fulfills His ‎promise.‎