ציטירנדיקער פּירוש אויף חבקוק 2:4

But this is a test and a trial, intended to distinguish between those who worship God sincerely and those who are insincere. For he who serves God without thought of reward (TB Avodah Zarah 19a), the righteous person who lives in faithfulness (Habakkuk 2:4), he will not be moved. He will receive his reward in the world of recompense—an eternal spiritual reward in shimmering Paradise—for he has been tried and found perfect. For in the world of souls, scourges are also readied for the scorners (Proverbs 19:29); for God brings every secret thing to judgment (Ecclesiastes 12:14); a faithful just God, who does no wrong (Deuteronomy 32:4); all of whose work endures (Psalms 33:4).
Thus, Eliphaz rebuilds and re-establishes (Ezra 2:68) his original theses:

“So that it will be good for you and you will have long life.” This language is also said regarding honoring father and mother in the second set of Commandments, and the phrase so that it will be good for you implies that good will automatically flow to you from this. Now, with honoring father and mother, the matter is simple: if you honor your father and mother, then your children will see you and do likewise when they grow up. Similarly, when your children see you sending away the mother bird, they will learn a kal vachomer that if you show respect to those who give birth even among animals, how much more so should they respect their own parents.
The reward for both these commandments is long life because these two commandments strengthen faith in the creation of the world. Just as there is a cause for every cause, and things are linked back to the First Cause, blessed be He, so too every born being has a progenitor, going back to the First Creator, blessed be He. It is fitting to show honor to Him, and from His honor, He has shared honor with all progenitors who descend from Him, blessed be He, from cause to cause.
Therefore, the Torah mentions the observance of Shabbat alongside the commandment to honor father and mother everywhere, because Shabbat, which comes to commemorate the creation of the world, causes one to fulfill the commandment of honoring parents. This counters the belief of those who believe in the eternity of the universe, who say that the world has no beginning and that everything necessarily exists. According to their ignorant reasoning, there is no advantage of the progenitor over the progeny. We, however, believe that the First Creator, blessed be He, shared His honor with all progenitors who are influenced by Him, blessed be He, and this is the reason for honoring father and mother and for sending away the mother bird.
For this reason, the Torah placed this commandment next to the commandment when you build a new house, and our Sages said (Tanchuma Teitzei 1): “If you fulfill the commandment of sending away the mother bird, you will merit building a new house.” What is the connection between these two? Because the commandment of sending away the mother bird brings you to believe in the creation of the world, which the Holy One, blessed be He, built and created. Therefore, measure for measure, you will also merit to build a new house. This is the foundation of faith, and it is written And the righteous shall live by his faith (Habakkuk 2:4). For through faith, one cleaves to the source of life; therefore, the reward is long life. This is why they interpreted (Bereishit Rabbah 6:2) the verse Lest you should ponder the path of life (Proverbs 5:6) regarding the sending away of the mother bird.

And [Hillel] taught him the verse “Love your neighbor as yourself, I am the Lord.” As our Sages of blessed memory already said (Makkot 24a) that Habakkuk came and established all [commandments] on one [principle], as it is said, The righteous shall live by his faith (Habakkuk 2:4). This does not contradict the words of Hillel, because all the commandments of the Torah are of two types: The first is the commandments between man and the Omnipresent, blessed be He, and the foundation for all of them is faith in God. The second is the commandments between man and his fellow, and the foundation for all of them is the verse Love your neighbor as yourself.
For this reason, the cherubim spread their wings upward, gesturing toward above, corresponding to the commandments between man and God, and their faces were toward each other, corresponding to the commandments between man and his fellow. When he [the convert] said here “on one leg,” he meant one foundation for each type, and therefore he [Hillel] told him the verse Love your neighbor as yourself, and on this foundation he established for him all the commandments between man and his fellow. But he also told him the end of the verse, I am the Lord, which is the foundation upon which Habakkuk established all the commandments of the Torah, namely faith in God.
The statement I am the Lord is similar to the commandment I am [the Lord your God], which includes all the first commandments between man and the Omnipresent, blessed be He, and concludes with honoring one’s father and mother, because from the end of His word it is evident that the beginning of His word is true, since one can make a kal vachomer [a fortiori] argument from honoring father and mother to honoring the third Partner, blessed be His name, for Is He not your Father who created you? (Deuteronomy 32:6).
And the commandment You shall not covet includes all five latter commandments, and it corresponds to Love your neighbor as yourself, for both encompass all the commandments between man and his fellow. And so said Rabbi Levi (Vayikra Rabbah 24:5): “The ten commandments are written in this portion,” and he concludes that the commandment You shall not covet corresponds to Love your neighbor as yourself — see there.

ויעפלו is an expression for “strength” (doing a thing by insolent force). Similar is, (Habakkuk 2:4) “Behold it is insolent (עפלה)”, engres in O. F., an expression for insolent force. Similar also is, (Micah 4:8), “stronghold (עפל) of the daughter of Zion”; (Jes. 32:14) “the forts (עפל) and towers”. The Midrash Tanchuma 4:4:19, however, explains it (ויעפלו) to be of the same meaning as אופל, darkness, i.e. they went in darkness — without permission.