חסידות אויף תהילים 144:15

And Moshe also added in his prayer "and if you deal with me like this ככה kakhah, pray kill me, yes, kill me, if I have found favor in your eyes, so that I do not have to see my ill-fortune!" (Exodus 11:15) since has the same ככה gematria as מה mah, since the essence of a tzadik's prayer is through the name מה mah. And this is "And now, O Israel, what מה mah does Ad-nai your God ask of you [but to hold Ad-nai your God in awe, to walk in all his ways and to love and to serve Ad-nai your God with all your heart and with all your soul] (Deut. 10:12), meaning, that you should come to this level, in which your needs are filled by the name מה mah. And this is "Happy is the people שככה shekakha to whom it is like this" (Ps. 144:15) meaning שככה comes from וחמת המלך שככה vechamat hamelech shachacha "and the anger of the king subsided" (Esther 7:10), and so it means 'Happy is the people that are able to calm down the King through the name מה mah, which is ככה kakhah. And this that Moshe our teacher said "if ככה like this" it really meant that, since You given me the level ככה kakhah, I pray "kill me, yes kill me", since King David PBUH "my heart is broken within me" (Ps. 109:23) - and our rabbis explain that he killed his yetzer hara. And at the outset, isn't the yetzer an angel which is impossible to kill? Rather, the explanation is that David was able to turn it from its art, which is to instigate him, and this is how the tzadik kill the yetzer hara, meaning, turning it away so it stops instigating. And the way of the yetzer hara is that, since a person can't conquer it in some thing that it instigates the person, the person needs to redirect it to something else. For a tzadik, [the yetzer] reproves them at all times, showing how the deeds of the tzadik are actually lacking, and the yetzer's intent in this is that the tzadik will be too ashamed to even pray, and this is what Moshe prayed "kill, yes, kill" since the yetzer is also called הרג horeg kill[er]. Moshe meant: I already killed it, as it became my reprover and shows me all my lackings and my evils in order to make it impossible for me to pray, so please You kill it also, so I won't see what I destroy, and so I will be able to pray with all my heart and soul, and this is "I do not have to see my ill-fortune ברעתי, bera'ati [lit. my evil]".

Rabbi Shimon bar Yochai had our generation in mind when he said the following in the Tikkunei Zohar (Tikkun 69, page 111b), “‘My friends!’ said Rabbi Shimon, ‘certainly God agrees with us, in the upper realms and the lower realms, to be in this fellowship. Fortunate it the future generation who will be worthy of revealing our secret wisdom. Our teachings will be revealed by Moshe in the end of days, in fulfillment of the verse (Kohelet, 1:9), “what has passed is what shall be,”¹⁶⁹The first letters of the verse spell “Moshe” : מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה and in it (Tehillim 33:14), “He watches from His dwelling place.”¹⁷⁰The first letters also spell, “Moshe” : מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיח The first letters of the words (in Tehillim 144:15), “fortunate is the people for whom it is like this!” is the numerical equivalent of “Moshe.”¹⁷¹In the verse, אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ , the word שֶׁכָּכָה is the numerical equivalent of משה, or 345. The same verse continues, “Fortunate is the people for whom Hashem is their God,” and on this it is said (Kohellet 1:4), “a generation comes, and a generation goes,” and there is no generation with less than sixty myriad (600,000). On this it is said, “He commanded His word for a thousand generations,” meaning that that Moshe’s influence is present in the Tsadikim and Torah scholars of every generation, whose efforts in the Torah reaches the level of, “sixty myriad.”¹⁷²The Talmud states that the soul of Moshe Rabeynu was equal to the 600,000 male Israelites who left Egypt during the redemption. The influence of these scholars, bearers of the soul of Moshe, fixes the blemish on the rest of the generation. And in the sixth Tikkun (Tikkunei Zohar, 23b): How many people will derive their spiritual sustenance from the teachings of the Zohar when it is revealed below in the end of days! So in this generation, there is no great worry about revealing the secrets of Kabbalah. In the first place, the Zohar itself predicts its eventual revelation in the sixth millennium. And second, there is no fear that the secret knowledge will be misappropriated and used as an excuse to justify sin. In our days, if one wants to sin, he does not present a proof from Torah ideas to justify his actions. For these reasons, the time has come to seek out the work of God and delve into the secrets of the Torah. In truth, the remnant of the faithful are small in numbers, and many do not feel worthy or confident to study the mysteries of the Torah. Still they may assuage their fears by connecting to the true scholars and recipients of the secret knowledge, those proven in their righteousness, who walk in the straight and honest way.