"David! Do you call them songs!" In Zohar we find, "The praise of Torah and its song." We must understand, what is the praise of G‑d in forbidding or permitting an object.

A similar concept is implicit in "How great are Your works, O G‑d, Your thoughts are very deep." It is known that all worlds, the exalted and the lowly, are dependent on the precise and meticulous performance of a single mitzvah. For example, if the altar offering was valid then the Supernal Union is effected, and all worlds are elevated to receive their life-force and sustenance. However, if there is an aberration, if the celebrant received the blood of the offering in his left hand, say, or not in the appropriate vessel, or if some foreign body separates the vessel and the blood it contains, then all the elevations of the world are nullified, as is their life-force and sustenance from the Source of Life, the En Sof, blessed be He.

So, too, through valid tefillin there is revealed the Supernal Intellect of zu'n, the source of life for all worlds. Through the omission of one required detail they are invalidated, and the Intellect departs. This applies as well to the requirements of the prohibitions.

The meditation then may take these lines: Consider "How great are the works" of G‑d in the multiplicity of worlds and all their hosts. All of these are literally null when compared to one detail of Torah specification, for Torah requirements are the profundity of the Supreme thought and His wisdom, blessed be He. Through one minor specification all worlds ascend and receive their life-force and sustenance, or the opposite, G‑d forbid. From this we may ponder the magnitude of the profundity of His thoughts, blessed be He, that is boundless and endless, and infinitely transcends the vitality of all Creation. The vivifying power of all worlds issues from a minor requirement of it (G‑d's thought), for each specification is drawii from its source, namely the depth of His thought, blessed be He. Analogously, man's hair issues from his brain, as is known from Tikunim and Idra Rabba.

This was the delight of King David, may he rest in peace, as he sang to gladden his heart in his Torah study during his time of trouble.

However, his extolling the praise of Torah with this quality, saying, "Songs were they for me ..." caused his punishment. G‑d reproved him saying, "Do you call them 'songs!' "For indeed, this quality— that all worlds are nothingness compared to one detail of it— is of the hinderpart of the profound thought. This is explained elsewhere in the name of the Ari, of blessed memory, on the passage, "A Shade of Wisdom Above is Torah."

However the internal aspect of the depth, which is the inner aspect of Torah — pnimiyut haTorah— is totally united with the blessed Infinite Light that is clothed within Torah. The unity is a perfect one. In terms of the Infinite, all Worlds are as absolute naught, sheer nothingness, nonexistent. For, "You are the same, before the world was created ..."

Hence, the internal aspect of Torah too is not to be lauded as being the vivifying force of all Worlds, for they are reckoned as nothingness itself.

In this inward aspect of Torah there can be no mortal joy and delight, but rather, in a manner of speaking, the heart's joy and pleasure of the King, the Holy One, blessed be He, Who delights in it. For "G‑d understands its way," and knows its station and quality, through His self-knowledge, as it were.

This, however, is concealed from the mortal eye, as, "My face cannot be seen"— i.e. the inwardness, as explained there in the name of the Ari, of blessed memory.

Hence the verse, "I was a pleasure to Him," to Him specifically. "Playing before Him," before Him specifically, meaning the inwardness. "I was reared with Him," and (the Midrash comments) — "Do not read amon (reared) but uman (craft) ..."

In reference to the hinderpart it says, "Playing in the world, His land, and my delights are with mortal men." For the Torah is given in states of inwardness and hinderpart, as written in the "Flying scroll" of Zecharia, "And it was written front and back."

Since David seized upon the hinderpart he was punished with forgetfulness, a product of the state of the hinderpart. Momentarily he was oblivious to the verse, "The sacred service is theirs; on the shoulder shall they carry." The purpose is to combine the "shoulder," the hinder-part, with the sacred service, the Higher Wisdom, in a manner of inwardness. This state is the source of the tablets in the Ark, as we find, "Written on both their sides ..." Yerushalmi Shekalim explains that they did not have any front and back; study that reference.