Kabbalah su Giobbe 29:78

Tomorrow God will perform righteous acts for His nobles (Judg. 5:11). Those who serve Him, who do His will (Ps. 103:21), over all the glory is a canopy (Isa. 4:5). He will spread a cloth for the feast of the Leviathan in the courtyard of the garden of the palace (Esther 1:5). All will bend from reciting and bowing a psalm of thanksgiving (Ps. 100:1), for the merit of his fellow when he shined his lamp (Job 29:3) his inside is like his outside as he is there. Eternal joy is upon their heads (Isa. 35:10), each sharpening the countenance of his fellow (Prov. 27:17). All this has God wrought for His own sake. He will rescue him and honor him (Ps. 91:15). He will spread the cloud of His lightning (Job 37:11) upon the head of the Eternal Righteous One, and upon him he will place His crown (Ps. 132:18).

My way of explaining this passage is different. Some of it I have dealt with in the commentary on Ra’ya Mehemna, where it is taught that “psalm” (tehillah) refers to Malkhut.¹³Zohar III, 227b. Cf. also III, 101a. In the Tikkunim it states that “prayer” refers to Malkhut with reference to the ten types of praise of which the Book of Psalms is composed.¹⁴Tikkunei Zohar, 2b. Cf. Zohar I, 23b. Cf. also n. 4 above. There is no contradiction [here] since “psalm” and “prayer” refer to Malkhut in its two aspects. When one prays out of distress and need, then [Malkhut] is called “prayer,” since [in this instance] she bears the prayers of Israel on high. That is the essence of “prayer,” as is explained in that place and elsewhere. When a miracle is wrought for a man and he feels a need to say words of praise, then [Malkhut] is a “psalm” in the mystery of the miracle, which stems from Yesod [and] which brings her to union with Tiferet, which is called “praise” (hallel). Hence she is called “psalm” (tehillah), from the word “light,” as it is written, When his lamp shone (be-hillo) upon my head (Job 29:3). For she brings life to man through the miracle which is Yesod [stemming from] the “Tree of Life,” which is Tiferet, which [in turn] derives life from Binah, which is [also] called “psalm.” [Binah] is also [called] the land of the living (Ps. 142:6). Life [comes] from [Binah] through the force of Ḥokhmah, as it is written, Wisdom (ḥokhmah) will give life to him who possesses it (Eccles. 7:12).

So when the soul leaves this world, it (first) enters the cave of Machpelah, where the opening leading to the Garden of Eden is located. Then it meets Adam and the Patriarchs who are there. If the soul is meritorious, they rejoice with it and open all the openings so the soul can enter them. If not, it is pushed outside. If it has merit it enters the Garden and sits there, it clothes itself with a garment in the image of this world and enjoys itself. 4. Not translated.