Kabbalah su Proverbi 27:78

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).

This is the advice necessary for the man whom the king wishes to honor (Esther 6:6). Peace of mind to the poor and lowly of spirit, who trembles at His word (Isa. 66:2). Let him not boast of the morrow (Prov. 27:1), “for the reward of [the performance of] a commandment is a commandment” (Avot 4:2). He desired it for his habitation (Ps. 132:13); until the day breathe (Song 2:17) man will go out to his labor (Ps. 104:23), [which] will be accepted for him (Lev. 1:4), his fruit in its time (Ps. 1:3). This tarrying in the house for a little (Ruth 2:7), for the command of the king was urgent (I Sam. 21:9). Prepare outside your sword and your bow (Gen. 27:3), and do all your labor (Exod. 20:9) in Scripture, Mishnah, and Gemara, and there will be stored for you in the field of apples⁴The “apple trees” symbolize the sefirot from Gedulah to Yesod. Malkhut is called the “Field of Apples” because she is filled with “apple trees.” a heap of good deeds. Afterwards you will build your house “as a meeting house for the sages” (Avot 1:4), numerous and perfect (Nah. 1:12), seated upon judgment seats (Judg. 5.10) in holiness, and receiving one from another in whispers, crowned with their tefillin and fringes which they make for themselves (Deut. 22:12) to wrap themselves with awe and fear. They seclude themselves like standing Seraphim (Isa. 6:2), like brethren sitting together (Ps. 133:1). And if, as God lives (I Sam. 20:3), they speak of the face of the eagle (Ezek. 1:10), they were swifter and stronger than lions (I Samuel 1:23), and the noise of the wings of the living creatures (Ezek. 3:13) says, Blessed be the glory of God (Ezek. 3:12), who loves righteousness (Ps. 11:7), and the words rejoice as when they were given at Sinai from before God, the Lord of all the earth (Josh. 3:13).

112. Another aspect of the Sefirot is that of "Enclothing" (התלבשות) whereby one conduct is concealed in and acts through a second conduct, which is the external expression of the inner, motivating one. The revealed conduct is considered to be the garment of the conduct concealed within it. Scripture thus states, "Good is a revealed rebuke coming from a hidden love", for example, a father who punishes or disciplines his child does so out of great love of the child and for his ultimate betterment, by correcting the negative characteristics he sees in him. If he did not care for the child, he would not be moved to discipline him, but to the casual observer it might seem a cruelty. The love and kindness of the father is enclothed, so to speak, within the external expression of punishment and discipline.
112B. Sometimes in G-d's relationship to Israel, the conduct of kindness is enclothed in that of judgment, for their ultimate good, as Scripture states, "As a man chastens his son, so does the L-rd your G-d chasten you". So too, concerning the suffering of the righteous, the sages stated, "Happy are the righteous who G-d did not countenance in this world". Scripture describes punishment as concealment of G-d's countenance, as it is written, "I shall surely conceal my countenance on that day".