Chasidut sobre Ezequiel 16:1

In the verse (Lev. 23:43), "In order that [your future generations] may learn that I made [the Israelites] live in sukkot," and the verse (Jer. 2:2), "I remembered to your favor the lovingkindness [hesed] of your youth [... How you followed Me in the wilderness]," the general idea of the matter is that in Nisan Hashem brought us out of Egypt, and it was through Hashem's lovingkindness alone, as it is written (Ezek. 16:7), "And you were naked and bare." However, Hashem wanted that this lovingkindness be through the merit of good deeds of the Israelites, so that it would endure forever. And so it is written (Ps. 62:13), "The lovingkindness is yours, Lord, for You will repay each person according to his deeds." The meaning is that the Holy One, blessed be He, engineers through His lovingkindness that the person merits this lovingkindness on his own, through his or her own deeds, for everything is ultimately attributable to the Cause of all causes. And this happened afterwards in that the Israelites traveled into the wilderness and merited the clouds of glory. The meaning is that the fact that they merited this through their own deeds removes the Accuser from B'nai Yisrael; "One who eats what is not his, feels ashamed [to look in the face of his benefactor]" (Yerushalmi, Orlah 1:3), but one who merits through his own deeds is honored. And see what I have said below [in another piece from Sukkot the same year]. And this matter appears every year. At Pesah there is the exodus from Egypt through Hashem's lovingkindness. And afterwards, at Rosh Hashana, a person is judged with regard to whether he has repaired his deeds the lovingkindness. For all of Hashem's lovingkindness is so that a person will repair his deeds by means of the lovingkindness. And when he merits by right, the lovingkindness winds up being repaid, even according to the criterion of justice [midat hadin]. And this is the lovingkindness of the holiday of Sukkot -- the lovingkindness that comes by right. All of this happened to our ancestors, and this is why it says, "I remembered to your favor the lovingkindness of your youth [... How you followed Me in the wilderness]" The meaning is that the Holy One, blessed be He, caused the lovingkindness to be remembered throughout the generations in that it was on account of Israel's own good deeds, and the remembering is by right. The meaning is that lovingkindness is just for a moment, except that, for one who merits that lovingkindness by right, it endures forever. (And this is "[I will make with you an everlasting covenant,] The enduring lovingkindness promised to David.") And this why it says, "I made [the Israelites] live in sukkot," for even the sukkot are a reminder of the exodus from Egypt, but they are a reminder of the lovingkindness that was done through the merit of B'nai Yisrael, etc. And in this way the question of the Tur [why Sukkot is observed in the Fall rather than in Nisan] is resolved.

Yet another aspect of the opening verse of our portion. ‎‎[Our author, as is his custom, endeavours to explore the ‎different meanings that the same word (root) has on different ‎occasions. Ed.]
It is a fact that many people although ‎going through the motions of performing the commandments of ‎the Torah do not thereby achieve a spiritual level that provides a ‎תענוג‎, spiritually pleasurable experience, for their Creator. In ‎other words, although they have tried “to catch the train or ‎plane,” and establish a close connection with their Creator they ‎find that they have been left behind.‎
It is necessary for a Jew,-seeing he is the beneficiary of the ‎Torah- to serve G’d in a manner that affords G’d the ‎תענוג‎ or ‎נחת ‏רוח‎, that we have discussed on numerous occasions. This is also ‎alluded to in the opening verse of our portion where the word ‎פקודי‎ refers to the connection or union of the parts of the ‎Tabernacle and by implication to the connection or union ‎between the creature and its G’d, seeing that we explained that ‎the Tabernacle was a miniature of the universe. If further proof ‎were needed for this interpretation, we need only look at the ‎word ‎משכן‎ itself to realize that is a slightly abbreviated form of ‎the word ‎שכינה‎, “Divine Presence.” The erection of the ‎משכן‎ in the ‎‎“lower” part of the universe, i.e. on earth, became the key to this ‎uninterrupted connection between the celestial and the ‎terrestrial part of the universe. The word ‎עדות‎ or a derivative of it ‎‎, i.e. ‎עדי עדיים‎ in Ezekiel 16,7 refers to the ‎נחת רוח‎, “wellbeing of a ‎spiritual dimension,” that G’d experiences when the Tabernacle ‎fulfills its function on earth as planned.‎

Genesis 49,27. “Binyamin is a wolf that tears his ‎booty; in the morning he consumes his portion whereas by ‎evening he will share out the loot.” We observe that as a ‎rule persons who focus only on how to serve Hashem better ‎will derive their principal pleasure/satisfaction from the very fact ‎that they had succeeded in pleasing their Creator. If their ‎concentration while serving G’d was not so single-minded that ‎they could eliminate any other concerns, then they most likely ‎think of G’d sharing out His bounty among all their peers in all ‎directions of the globe. A single-minded focus on serving the Lord ‎is called ‎בוקר‎, “morning,” whereas a not so single-minded focus is ‎described as ‎ערב‎, “evening.” [The word ‎ערב‎ implies a ‎mixture of light and darkness, so that it fits a person who divides ‎his focus among different objectives. Ed.] The author ‎sees in the word ‎עד‎ in our verse a reference to ‎עדי‎, jewelry, as in ‎Jeremiah 14,10, or ‎בעדי עדיים‎, Ezekiel 16,7 where it traditionally ‎applies to a woman’s budding breasts as her most appealing ‎feature. At any rate the word applies to items causing pleasure in ‎the onlooker. Undivided focus on serving the Lord i.e. ‎בוקר‎, ‎affords the worshipper greater pleasure than divided focus, ‎ערב‎.‎

Genesis 31,48. “whereas Yaakov named it Galed.” ‎This verse contains an allusion to the thirty third day of the ‎counting of the Omer, [significant to us only since ‎the time of Rabbi Akiva, Ed.] The subject is elaborated on ‎in Pessikta rabbati, chapter 21. The letters in the word ‎גל‎, ‎numerical value 33, symbolizes the first 33 days after the Exodus ‎during which G’d is supposed to have appeared to the Jewish ‎people as if a young man, a mighty warrior, whereas at the giving ‎of the Torah He is supposed to have appeared to them in the ‎guise of an aged scholar. The parable is meant to describe a young ‎child whose father takes him by the hand when he brings him to ‎school and his father trains him to like school by presenting ‎school as an image of something he knows the child longs for. As ‎the child learns more Torah his spiritual horizon expands so that ‎when in his early youth the image of a young man had the ‎greatest appeal for him, gradually he aspires to become like a ‎revered elderly scholar. [The Midrash endeavours to ‎explain the expression ‎פנים בפנים דבר ה' עמכם‎, “G’d spoke to you ‎once with one face and once with another face.” (Deut. 5,4.) ‎Ed.]‎
The 33rd day of counting the Omer represents the point at ‎which the Jewish people after having experienced G’d performing ‎a string of supernatural miracles began to experience a longing ‎for the Holy Torah, after receipt of which they could serve the ‎Lord with all their hearts having gained more insight into His ‎thinking after they would study His Torah. As of then their ‎service would be whole-hearted. By naming the pile of stones ‎גל ‏עד‎, “the thirty third would serve as witness,” Yaakov alluded to ‎an event in the future, just as he did many more times, especially ‎when he blessed his children before his death. The word ‎עד‎ also is ‎derived from ‎עדי‎, ‎עדיים‎, as in Ezekiel 16,7 where it signifies ‎puberty, adolescence, or as in Exodus 33,4 ‎עדיו‎, “its jewelry,” ‎where the phylacteries are described as the Jewish people’s ‎jewelry, and having sinned grievously against the Torah they ‎were not allowed to display that jewelry which symbolized Torah. ‎In other words, until the 33rd day after the Exodus the people ‎were still primarily under the influence of the events ‎accompanying the redemption, whereas from that time on, ‎‎[probably including the partial Torah legislation at Marah, ‎Ed.] they were under the impending revelation of G’d’s ‎Torah at Mount Sinai. This stage is hinted at in the letters ‎עד‎ of ‎the word ‎גלעד‎.‎

Exodus 15,13. “in Your love You lead the ‎people You redeemed; in Your strength You ‎guide them to Your holy abode.” Moses ‎refers to the fact that the redemption from Egypt was ‎not linked to any particular commandments that had to ‎be fulfilled. [I presume that the slaughtering ‎and eating of the Passover lamb is understood as ‎simply saving the firstborn Israelites from dying on ‎that night. Ed.] Ezekiel 16,7 refers to the ‎‎“nakedness” of the people at that time with the words ‎ואת ערום ועריה ‏‎, meaning that they did not enjoy the merit ‎of having fulfilled any of G’d’s commandments. As a ‎result, the redemption was purely an act of G’d’s loving ‎kindness for His people. Hence Moses stresses this by ‎saying: ‎נחית בחסדך‎. This situation, however, was limited ‎to the original redemption. It implies that during a ‎future redemption the Jewish people will be armed with ‎merits, i.e. ‎נהלת בעזך אל נוה קדשך‎, a veiled reference to the ‎ultimate redemption.‎