Chasidut su Proverbi 12:35

It is written in the Zohar, Parshat Shlach (166a): "Rabbi Shimon opened the discussion and said, “Better is the man who is lightly esteemed and has a servant than one who primps himself and lacks bread.” (Mishlei, 12:9) One who lacks bread, lacks faith, as it is written (Vayikra, 21:22), ‘the bread of God.’”"²²¹Interestingly enough, this verse is mentioned in the Torah’s discussion of the blemished Cohen, who, though he may not offer sacrifices in the Temple, may nevertheless eat of the sacrifices, the “bread of God.” Deficiency does not prevent man from the connection of faith, to the contrary, it can strengthen it. If a person is whole in his emunah, then his fear and love of God are also whole.²²²We explained above that one who fears God becomes whole in his character traits. Here, we see the reverse: wholeness of faith leads to wholeness of fear. On the other hand, a deficiency in faith would lead to fallen fear, or idolatry. On the other hand, deficiency in emunah is called “heartless.” Of this, the Zohar writes (Kedoshim, 80a): "What is “heartless?” It is one who lacks faith. One who does not learn the Torah has no faith and is thoroughly blemished." Shlomo HaMelech had this in mind when he asked (Mishlei, 17:16), “What is the value of wisdom in the hands of a fool, seeing as he lacks a heart?” Emunah contains the fear of God. When a man has emunah that God is the source and root of all, he then possesses the knowledge that was expressed by the members of the Great Assembly in the prayer, “You, God, existed before the world was created, and You exist after the world was created.”²²³This prayer is found in the introduction to the morning service, in the Adon Olam prayer. That is, from God’s point of view there is no difference between before the world was created and afterward.²²⁴That is, faith is that which transcends the limited vessels with which God created the world, as discussed above.

For all these matters, all of them are supernal and from a holy place they traverse, from a very extremely awesome lofty source, and they do not contain a single matter which does not command an awesome and wondrous exposition on what its foundations were cast, the reason for the matter, its characteristics, and a very hidden, deep, and wondrous support from within the Written Torah or Oral Torah. It is not for us to elongate on the paramount praise of these matters, because all who add, detract. For it is not hidden from our eyes the lowliness of our worth -- and the greatness of our master the holy Rav, supernal candelabra, OB”M, and his utter hiddenness and concealment from the eyes of the world (people), this being the case, we must put restraint to our mouth, to be silent and not to mention, not to relate the magnitude of his holy praise, not a matter nor half a matter, and the enlightened will be silent now, Almighty G-d Hashem -- He knows and Israel will know (based on Joshua 22:22). Fortunate is he who waits and reaches the days that have aspiration, at the time when the glory of Israel will rise, truth from the earth will rise (Psalms 85:12), a language of truth will be established forever (Proverbs 12:19), it does not say 'was established' but 'will be established' (Tikunay Zohar 63, pg. 95a). The medication for the matter -- silence, everyone, according to the fathoms of his heart, will understand and comprehend the extent, to where these matters reach.