Kabbalah sobre Proverbios 2:23

Does not wisdom cry out (Prov. 8:1) to the remnants of Israel to observe discretion (Prov. 2:11) [regarding] the secrets of wisdom (Job 11:6)? They praise the Lord with their throats (Ps. 149:6). In their right hand is fullness of joy (Ps. 16:11) and pleasantness. They direct their tongue with the pen of a ready writer (Ps. 45:2) who has studied and understood. He is frightened by the fools among the people. They walk in darkness, refined in the smelter of poverty and much servitude (Lam. 1:3) bordered with cords (Esther 1:6) of mockery, folly, and ignorance in the captivity of this host (Obad. 1:20) when vileness is exalted among the sons of men (Ps. 12:9). They are ignorant of the time to plant the tree of life in the midst of the garden (Gen. 2:9)

Know that all the holy names that are mentioned in the Torah are all dependent on the name that is four letters (Tetragrammaton) which is Y"HVH. And should you say: 'but isn't the name E"hyeh the main one and the source? know that the Tetragrammaton is the imagined image of the body of the tree, and that the name E"hyeh is the main part of this tree, and from it the roots root out and expand branches to all sides, and the rest of the holy names are all in imagined images of the branches and bases that continue from the body of the tree, and each of the branches produces fruit according to its kind, and with the exception of the holy names which are known to be unerasable [by halacha], there are some other nicknames that are dependent of each and every name. Such are said to be the nicknames of Y"HVH - Norah, Noseh Avon, Over Al Pesha. Nicknames of E"l - Gadol, Rachum, and Chanun. Nicknames of E"lohim - such as Adir, Shofet, Dayan. And to all those nicknames there are other nicknames dependent on each and every one of those nicknames, and they are the rest of the words of the Torah. Until it is found that all the Torah, entirely, is interwoven with nicknames, and the nicknames with the names, and the holy names all are dependent on the name Y"HVH and all unite with it. And all the Torah, entirely, is found interwoven with the name YHV"H and therefore it is called Perfect Torah of Y"Y (Psalms 19:8). And you will find that you learned when you understand the direction of the holy names in their families, and when you grasp the specific nicknames to each and every one of them, then you will see that all is dependent on His great Name, may He be Blessed, and you desire and silence yourself so as to cling to Him, and you will fear and be in awe of Him, and then you will understand the awe of Y"Y and you will find the awareness of Elohi"m (Proverbs 2:5). And then you will enter (or. תכנס) in the category of those about whom it is written "I will protect him because he knows My name" (Psalms 91:15) and then you will understand how is the punishment for those who mention the Name of Heaven in vain, all the more so for the one who verbally expresses the Name in its letters, even more the one who makes personal use of it. And before I begin in the direction of this work, I need to make this one introduction to you, and here it is:

Correspondingly the human mind is fashioned in the same manner. It too has the ability to comprehend relative to the effort it uses to comprehend. As it is stated (Proverbs 2:6): " For the Lord gives wisdom: out of his mouth come knowledge and understanding." This is so, because all creations are an outcome of the speech of of G-d, as it is written (Psalms 33:6): " Through the word of Hashem the heavens were made." Subsequently, this mouth is the source and life force of all creations. The breath that flows from the mouth, which is the sustenance that permeates all creations, is all from that source that brought them into existence. Therefore it is stated (Devarim 8:3): "... that man does not live by bread only, but by every word that proceeds out of the mouth of the Lord does man live." This life force is the "breath" that enclothes itself in food as a necessity for man to live.

"And make it fit for yourself in the field." This is "a field which Hashem has blessed" (Beresheet 27: 27). After learning the mystery of wisdom and perfecting himself therein, it is then written, "and afterwards build your house" (Mishlei 24: 27). (A house is) a man's soul, that he will then fix within his body, to become a whole man. Therefore, when Isaac dug and formed the well peacefully, he called that "peace", Rechovot. And all was properly done. Happy are the Righteous, whose deeds before the Holy One, blessed be He, are to preserve the world, as it is written, "For the upright shall dwell in the land" (Mishlei 2:21), which should be read as, 'cause to dwell', as was already explained.

The wise Rav Yehuda Chagluah also wrote in his book ‘Tzafenat Pa’aneach’ that when it says that there is no Teshuva for him it means that his Teshuva is very difficult, and it is not enough for him to do Teshuva since he needs much infliction. And he does not have Teshuva means if he does not do all that is required for him to do. It is like what the sages teach about the verse “None that go unto her return, neither do they attain unto the paths of life” (Proverbs 2:19), which refers to a Non-believer that it is difficult for him to leave his ways.

This beginning, that is, Chochmah of the thirty-two paths, which are Aba and Ima as said, is a father to all, a father to all fathers. The fathers are Chesed, Gvurah and Tiferet of Zeir Anpin. And Chochmah and Binah, who are Aba and Ima, joined each other and shone into each other. When they united, they begat Zeir Anpin and Malchut, and Faith spread, which is Malchut that is called faith. In the Aggadah of Rav Yeva Saba we have so learned: what is Binah – when they joined each other, Yud with Hei, that is, Chochmah and Binah; Binah was impregnated and gave birth to a son, Zeir Anpin. It is called Binah for giving birth to the son (ben) of Yud Hei that spell the word Binah. This is overall perfection, because both Chochmah and Binah unite, and the son Zeir Anpin is between them, including everything in its completed state. Thus, everything is in a state of perfection, that is, everything: father and mother, Chochmah and Binah, and son and daughter, who are Zeir Anpin and Malchut. They are the four letters of Yud Hei Vav Hei, whence the entire existence originates.

It is written, “if you cry after knowledge (Binah), and lift up your voice for understanding (Tevunah)” (Mishlei 2:3). He asks, once he says, “you cry after Binah,” why follow with, “lift up your voice for Tevunah”? He answers, everything is as I said. When Binah nourishes the son and the daughter, it is called Tevunah (as in section 83). He asks, which one is higher, and answers, Binah is higher than Tevunah. Binah is father and mother and son, as Yud-Hei are a father and a mother with a son between them, who is Vav. Meaning, Binah is spelled with the letters of ben (son of) Yud-Hei. Tevunah in all comprises the children; Tevunah is spelled with the letters comprising ben (son) bat (daughter) Vav-Hei, but Yud-Hei do not appear in it. We understand from this that Binah is higher than Tevunah, as father and mother, who are Yud-Hei, appear in Binah alone. But Yud-Hei are not part of the spelling in Tevunah; for Tevunah is the six directions of Binah. Surely, Ima is sitting over the young, who are Vav-Hei; but Ima herself is not seen there. Therefore, the letters for ben and bat Vav-Hei are present in the spelling of Tevunah, but Yud-Hei are not. Thus, the children, Zeir Anpin and Malchut, as a whole are called Tevunah; and the father and mother and son, who are Chochmah, Binah and Zeir Anpin, as a whole are called Binah. And when seeking to include everything, that is, Yud-Hei as well, they are incorporated in Binah. Thus, when Zeir Anpin envelopes Israel Saba and Tevunah he has but the six directions; when he envelopes Aba and Ima he has Yud-Hei, the first three Sfirot.

Hearing applies to the ear, that is, it is Binah that is called hearing. Hearing comprises all brain lobes of Chochmah, Binah and Da’at; because Chochmah is revealed only starting with Binah (as said in section 130). Chochmah is incorporated in it, as written, “Give therefore your servant an understanding (lit. hearing) heart” (I Melachim 3:9). The heart (spelled Lamed Bet) stands for the Lamed Bet (=32) paths of wisdom. Binah is included in it, as said, “Speak, Hashem; for your servant is listening” (I Shmuel 3:9), and “for we understand (lit. hear) it” (II Melachim 18:26). Da’at is included in it, as said, “Hear, O my son, and receive my sayings” (Mishlei 4:10), “and treasure up my commandments with you” (Ibid. 2:1), hear in the sense of know. Thus, everything depends on the ear. It has already been explained that the reason is that the ears are the beginning point of the revelation in the outer part of the head, hence everything is included in it (as said in section 134). The acceptance of prayers and entreaties and the opening of eyes depend on the ear. This is what is meant by, “Hashem bend your ears and hear; open, Hashem, your eyes and see” (II Melachim 19:16). The ear is prepared by bending, which means the ascent of Malchut to Binah, which brings about the opening of the eyes, which are the brain lobes of Chochmah. Thus, everything derives from the ear.