ציטירנדיקער פּירוש אויף תהילים 94:12

A kabbalistic approach to the words זה א-לי ואנוהו. The word זה (as well as the word זאת) is a name of the Shechinah. Examples are 13,8 בעבור זה עשה לי, “He did it for me on account of זה.” In Genesis 49,28 we read וזאת אשר דבר להם. In Leviticus 26,44 we read: ואף גם זאת בהיותם בארץ אויביהם; these verses demonstrate that the Shechinah is with the Jewish people in all the exiles. This is why we read in Exodus 13.19 that “the angel of G’d journeyed with the Israelites,” as this presence orchestrated the salvation. This is also the meaning of the line in Exodus 23,21 -which is both promise and warning- כי שמי בקרבו, “for it (the angel, i.e. Shechinah) contains My name.” This “name” is what David referred to in Psalms 114,7 as אדון חולי ארץ, “the Lord who was present at the beginnings of the earth.” These considerations prompted Moses to mention עזי וזמרת י-ה, referring to G’d by His name י-ה, something totally uncharacteristic of Moses. Even though we do find that after the battle against Amalek Moses did mention that name of G’d (Exodus 17,16) where he spoke of כי יד על כס י-ה, we need to remember that in that context Moses made the point that G’d’s name as י-ה is incomplete just as the word כס for throne is incomplete and should have been כסא. While an Amalek exists in this universe, G’d, i.e. His name and His Kingdom, cannot be complete.
The reason that Moses did mention that name is because it represents the attribute of Justice. This is also why David uses this name in Psalms 130,3 where he says אם עונות תשמור י-ה מי יעמוד, “if she will keep track of sins (the attribute of Justice) who can possibly survive?” The word תשמור in that line is not a masculine second person future, but a feminine third person future, i.e. an indirect reference to the feminine attribute of Justice. In Psalms 118,18 David discusses the same theme when he writes that the attribute י-ה, though it had disciplined him severely, had not delivered him to the angel of death.” Again the name י-ה appears as the attribute of Justice. We find the same in Psalm 94,12.
In Bereshit Rabbah 92,1 the author emphasizes that David does not mention the tetragrammaton when speaking of the afflictions endured by those whom the Lord disciplines, but he rather refers to the source of these afflictions as י-ה. Here too the word תיסרנו should not be understood as “You discipline him,” but as “whom the attribute י-ה disciplines.” We may picture someone as standing in front of a judge who pronounces judgment upon him. Thus far Bereshit Rabbah.

“This is the tranquility”⁴³Isa. 28:12. (If it is true that the Torah makes one toil, why is it called “rest?” Because toil in the study of Torah is unlike any other labor, [for it] brings the soul “tranquility.” As it states in the Midrash on Psalms,⁴⁴Yalkut, remez 850. pertaining to the verse, “Praiseworthy is the man whom God disciplines and whom You teach from Your Torah”:⁴⁵Psalms 94:12. There is no man who does not suffer [some form of] affliction. Some suffer from a toothache and cannot sleep, others suffer from a stomachache and cannot sleep, and others toil in the study of Torah and cannot sleep. [Physical pain] is a form of affliction, and [the toil of Torah] is [also] a form of affliction. This is the meaning of the verse, “Praiseworthy is the man whom God disciplines, and whom You teach from Your Torah,” for man has been destined [by God] to toil [in the world], and fortunate is the man whose toil is in the study of Torah. This is because [the toil of Torah is unique] in bringing tranquility to the soul, and that is [true] rest.)

The nineteenth: acceptance of afflictions, because when one accepts afflictions, one is suited for Torah, and that is what they said in the first chapter of Brachot (Bavli Brachot 5a:20-21): Three good gifts were given to Israel, and all of them were not given except at the hands of afflictions... Torah... as it is written (Psalms 94:12) 'happy is the one whom God afflicts, and from your Torah teach' &c. and as we discussed in the introduction and in the Netivot Olam (Netiv Hayisurin 2:1). Because Torah is particular to the intellect, and wisdom is not a bodily feature, and therefore one can only reach the non-bodily heights by reducing the bodily, and afflictions reduce the bodily until one is able to reach the intellectual level, and that is why it says here acceptance of affliction, that one accepts on oneself the reduction of the material body, and to banish thus its inferiority. Because afflictions banish the body, like they said there (Bavli Brachot 5a:19) Reish Lakish said, it says a covenant of salt of the world and it says a covenant of afflictions, these are the words of covenant, what is covenant that is said of salt: sweetens (mtk root) the meat/flesh, so too covenant that is said of afflictions scours (mrk root) the inferiority of one's body and one's flesh/meat until one is suited for the intellectual quality.