Kabbalah su Isaia 58:78

The one who was [driving the donkeys and] following behind said: And what is the meaning of "and reverence My sanctuary?" (Lev. 19:30). Rabbi Aba replied: This applies to the sanctity of the Shabbat. Then he asked: And what is the sanctity of the Shabbat? He said to him: This is the sanctity that is drawn down from above. [from Abba v'Ima/AV"I, "Father and Mother", a.k.a Chokhmah and Binah] He said to him, If that is so, then you have made the Shabbat without any sanctity! Sanctity prevails only when it comes from above! [from AV"I] Rabbi Aba answered: It is indeed so, as it is written, "And call the Shabbat a delight, the holy day of the LORD honorable" (Is. 58:13). So the Shabbat is mentioned separately, as is the holiness of haShem. He then asked him: What then is the "holiness of haShem?" Rabbi Aba replied: This is the holiness that descends from above, and rests upon [Shabbat]. He said, If holiness, which descends from above, is called "honorable," it may seem as though the Shabbat itself is not "honorable." Yet it is written, "and shall honor it" But Rabbi Elazar said to Rabbi Aba, "Let this man speak, because he has something wise to say, something of which we know nothing." They said to him, "Say what you want to say!"

"And he removed from there, and dug another well..." (Beresheet 26:22). Rabbi Chiya opened the discussion with the verse, "and Hashem shall guide you continually, and satisfy your soul in drought, and make strong your bones" (Yeshayah 58:11). This verse had already been explained, but by this verse the faithful were strengthened, for it promises them the World to Come. "And Hashem shall guide you continually" in this world and the World to Come. "And Hashem shall guide you." Because he said, "And Hashem shall guide you," why add the word "continually (Heb. תָּמִיד)?" For this hints at the daily offering (lit. 'continue') made at dusk that receives its strength from underneath Yitzchak's arm. How do we know that? From David, as it is written, "He leads me in the paths of righteousness for His name's sake" (Tehilim 23:3). Just as the word "leads," spoken by David, means the illumination of the left, as it is written, "in the paths of Righteousness," which is a name of the Nukva when she shines from the left, here too when it says "guide," it alludes to the illumination of the left.

"And satisfy your soul in drought (also: brightness)" (Yeshayah 58:11) refers to the shining lamp that all the souls delight in and take pleasure in beholding. The verses ends, "and make strong your bones" (Ibid.). The end does not suit the beginning, for if the soul of the righteous (is satisfied), why does it now say "and make strong your bones,"? This has already been explained. It refers to the resurrection of the dead, the fact that the Holy One blessed be He, will revive the dead and fix man's bones as they were at first, in a whole body. And Light will be added from the shining lamp so the soul will be illuminated together with the body in a complete whole. This way, it refers to the soul of the Righteous, to which the Holy One, blessed be He, will give a whole body in which to be clothed for eternity.

The path of the parting of the hair
A path shines in the center at the parting of the hairs that come out of the concealed brain, which is incomprehensible Chochmah. It is the path wherein the righteous shine in the world to come, as written, “But the path of just men is like the gleam of sunlight…” (Mishlei 4:18), wherefore it is written, “then shall you delight yourself in Hashem” (Yeshayahu 58:14). All other paths that derive from Zeir Anpin – the six hundred thirteen paths –are illuminated by this path.

"And the servant ran to meet her" (Gen. 24:17) refers to Metatron. And said, "Let me, I pray you, drink a little water of your pitcher" give me a hint of the wisdom of the knowledge of your Maker that you dealt with in the world you left. Rabbi Abba said, We have explained that after that it is written, "And I put the ring upon her nose, and the bracelets upon her hands" (Ibid. 47). Rabbi Abba said that these are the bones that were scattered here and there. He puts them together and weighs them one upon the other, as is written, "And strengthen your bones" (Isaiah 58:11). Rabbi Abba said, At that time, the body stands in the land of Yisrael, where the soul enters it.

24 (24) Said the Intellect - This completeness is clear from written sources and logical conclusions; and this is, that man should cleave to His holiness may he be blessed, and he will comprehend his glory without any detraction, separation or obstruction. If you wish, [learn it from the] text (Isaiah 58:14), "Then shall you enjoy with HaShem..."; (Psalms 140:14), "...the upright shall dwell in your presence" (Psalms 16:11), "...experiencing joy is your presence..." etc, and very many others like these, are these not in all the corners of the words of the prophets and writings revealed to all the nations, seek from the texts of HaShem and read them. And in the words of our Rabbis may their memory be for a blessing (Brachos 17a), "The world to come has neither eating nor drinking...rather the righteous sit and their crowns are upon their heads, and they benefit in the splendor of HaShem's presence". Or if you prefer to say it from a logical conclusion, the soul is a part of the Lord above, behold isn't its desire certainly to return and cleave to its source and to grasp it, as is the nature of everything of heavenly source to desire it return to the heights [of heaven], and it does not achieve its rest until it achieves this. But what is this cleaving, and what is this achievement - we don't have the capacity to understand it as we exist within the state of deficiencies. But from this we discern our deficiencies, because like we knew that completeness is this cleaving, similarly we know that the deficiencies are all distancing from this, and that which obstructs and lays between us and Him may his name be blessed, for because of this it is impossible to cleave to him as it is possible to cleave to him after the obstruction is removed, and this is the deficiency which we need to try to remove, and to acquire the completeness that we mentioned. And indeed here we need a very fundamental introduction:

That river that flowed and went out, that is, Binah that comes out of Chochmah, as said, is called the world to come as it flows constantly and never ceases. It is the Eden of the righteous that will merit life in this world to come, which is Binah that returns to Chochmah called the lower Eden (as in section 70). It constantly waters the garden, that is, the male and the female, and does not cease. It says of it, “and like a spring of water, whose waters fail not” (Yeshayahu 58:11). This world to come was created by Yud, that is, by means of Chochmah called Yud. This is the meaning of, “And a river went out of Eden,” (Bereshit 2:10) that is, Binah that comes out of Chochmah called highest Eden; “to water the garden” (Ibid.), that is, to water the male and the female called Vav-Dalet. For fully spelled Yud comprises two letters, Vav-Dalet, that is, Yud-Vav-Dalet, as shall be explained.

As for this Ima, the wish of both Aba and Ima never stops; they emerge as one and dwell as one, never quitting each other or leaving each other. Hence it is written, “And a river went out of Eden” (Bereshit 2:10). “Went out” means constantly, never stopping. This is the meaning of the words, “like a spring of water, whose waters fail not” (Yeshayahu 58:11), and the words, “my beloved” referring to Ima; for they dwell in the goodwill of brotherhood and love, in complete unity. But here, in Malchut, she is called a bride. When the male, Zeir Anpin, approaches her to unite with her, she is a bride; that is, her ten Sfirot are rebuilt anew with brains and Netzach, Hod and Yesod for each coupling, because she comes a very bride.

Rabbi Aba said, when the holy luminary concluded this matter, the highest luminary raised his hands, wept and laughed. He said, my whole life I was anxious for this matter to reveal it; but now they do not give me permission. He grew stronger and sat up, his lips murmuring; and he bowed three time. No one could look in his direction, even more so at him. He said, Mouth, mouth, who is worthy of all this; may your fount flow and never stop. We read regarding you, “And a river went out of Eden,” and, “like a spring of water, whose waters fail not” (Yeshayahu 58:11).