ציטירנדיקער פּירוש אויף תהילים 78:60

Bereishit also hints, by way of [the Bible's] stating (Isaiah 33:6), "the awe of the Lord is His treasure;" the intention [of which] is that one who has the awe of God, [for him] it is a treasure for the hope of hearts, which is the clinging of His light, may He be blessed, to the soul of man, by way of its stating (Deuteronomy 4:4), "And you who cling, etc." And anyone who has the fear of Heaven is an abode for [His] Presence, as it states it (Psalms 78:60), "a tent which dwelt with Man." And it is hinted by the word, Bereishit, in the following way: the explanation of bet [which can also be read as bayit (house)] is that a house of repose for God is awe - which is hinted to by the word reishit - "God created" and set up His work.

As far as someone saying that he is unable to control his thoughts in this manner, the Torah introduced this commandment by the repeated דבר אל בני ישראל ואמרת אליהם אני ה׳ אלוקיכם, "speak and say to the children of Israel I am the Lord your G'd," that while it is quite true that the human species as such finds it almost impossible to control their fantasies regarding their sexual passions this is not so in the case of Israelites seeing that the Lord is our G'd. Our affinity to G'd enables us to master drives which are of a purely biological nature. As soon as an Israelite has agreed to cleave to G'd this means that G'd in His turn dominates his nature, i.e. that the צורה תשלוט בחומר, "mind controls matter." This is in accordance with the statement of our sages in Bereshit Rabbah 34,11 that the hearts of the righteous are under their control whereas the wicked are controlled by their hearts. What the Midrash means is that the heart is the seat of man's desires whereas the seat of his will-power is his mind, his brain. G'd has granted man two separate levels of decision-making power. In matters of the libido the heart is the dominating factor, though the will situated in and controlled by the brain is capable of overriding the urges of the heart and prevent it from carrying out its urge. You find that people are able to impose fasts on themselves through sheer will-power though they have a strong urge to eat and drink, an urge that originates in their hearts. The same is true of people's ability to overrule their hearts' craving to indulge their sexual urges. The righteous always conduct themselves in this manner, their hearts being controlled by their will-power in spite of any urges originating in their hearts which they may experience. Their שכל, intelligence, i.e. their soul, makes the choice of how to act. If, moreover, G'd has warned us not to indulge in certain activities or that He has made it plain that certain categories of activities are abhorrent to Him, the rightous will desist from idulging his urge even if He did not spell out any specific penalty in that context. As a result, the will of a righteous person does not experience any difficulty in curbing the craving to indulge in such an activity. The wicked, on the other hand, are so captive to the urgings originating in their hearts that their will is not powerful enough to restrain their hearts. Perhaps this is due to their not possessing a נשמה, soul, (in the case of Gentiles) or that their soul has already become too contaminated by their behaviour so that it has submitted to other forces within the personality of the body it inhabits. G'd said: כי אני ה׳ אלוקיכם, that due to our נשמה in which some divinity resides, we the Israelites are able to successfully combat the cravings of our libido. Compare Psalms 78,60: אהל שכן באדם, "the tent He set within man." In this verse G'd refers to the soul in man as a form of Tabernacle. It is this which lends the Israelite the strength to cope with even the strongest temptations of the evil urge.

es war dort kein Balken-Dach. Das Heiligtum in Silo war nicht mehr das Stiftszelt der Wüste, sondern es war ein aus Steinen errichtetes Gebäude, denn es wird (I Sam. 1, 24) בית ה׳ Haus des Ewigen genannt. Es hatte aber kein festes Dach, sondern die Teppiche des Stiftzeltes dienten als Bedachung, deshalb wird es (Psalm 78, 60) auch משכן und אהל genannt.

לבנימן אמר OF BENJAMIN HE SAID — Because the blessing given to Levi referred to the Temple service and that of Benjamin to the Temple being built in his territory he mentioned one after the other. He placed Joseph immediately after him (after Benjamin), for he too had a Sanctuary in his territory: the Tabernacle at Shiloh was erected in his territory, as it says, (Psalms 78:67) “And he rejected the Tabernacle of Joseph” (v. 60 speaks of God forsaking the Tabernacle of Shiloh, the two verses being parallel). Because the “Eternal House” (the Temple) was more endeared to God than the Tabernacle of Shiloh, therefore he mentions Benjamin before Joseph (although Joseph was the elder),