Kabbalah su Proverbi 3:42

When a man studies the Torah and cleaves to it, he is strengthened in the Tree of Life, as it is written, "a Tree of Life..." (Mishlei 3:18). Come and behold, When a man is strengthened in the Tree of Life in this world, he is strengthened in it for the World to Come. And when the souls leave this world, grades are prepared for them in the World to Come.

7. Chochmah, too, is free of Judgement, influencing the world with great kindness including the unworthy, but, not to the extent of Keter. The quality of Binah is kindness as well, yet to a lesser degree. This is because judgments begin to arise in Binah, as mentioned in the blessing: "Who gives the rooster the understanding (Binah) to discern (Judgment) between day and night," - For sometimes, in order to prevent anarchy, G-d excercises judgment upon the world, so that evil, though a necessary component in creation for the purpose of choice, not be left unchecked. This judgment, in truth, is a kindness to the world. Moreover, kindness may be the motivating factor of severity, as scripture states, "For whom the L-rd loves, He corrects," and, "As a man chastens his son so does the L-rd your G-d chasten you."

Y-the base H-of wisdom V-and the essence H-of Kabbalah A-is the faith in H-Hashem Y-of Blessing H-the faithful, A-if D-the way N-properly Y-they walk, your thoughts, "then you will go your way safely and not injure your feet" (Proverbs 3:23). The first name of the holy names is the name called Ad-nay. King Solomon, peace be upon him, said: "guard your feet when you go to the House of E-lohim" (Proverbs 4:17). We are informed by this verse that a person needs to check oneself and be very careful when s/he wants to pray in front of Y"Y Blessed Be, and see and understand if s/he has accusers and obstructors for one's prayer to be received, and s/he needs to clear the stones of the pathway and to remove the stumbling block from one's way. This is similar to a person who goes to the receiving hall of the king to put forth a question, and the person needs to be alert and know if there is a chance of attack or danger. And specifically, that person needs to meditate regarding how many gates the palace of the king has, one inside the other, and acknowledge those who are the appointed guards that protect each gate, and be loved by all, and know if one has an enemy among them, and make peace with him. And besides that, it is proper that one knows and meditates on the clothes one is wearing, and if one is fitting to enter with them in the receiving hall of the king, as it is written "for one can not enter the palace gate wearing sackcloth" (Esther 4:2), and besides that it is fitting for one to check oneself if one is worthy to speak in front of the king and the princes and the officers that exist before the king, and if there is one among them who would support the person's request, and so too whether s/he is invited to remain in the receiving hall of the king an hour or two, [and] if s/he's able to withstand it. And our rabbis of blessed memory were required to awaken us and said a general rule: *the kingdom of the earth is like the kingdom of firmament* (Otzar Midrashim, Midrash on Ruth 1:29 and Zohar 1:197a) and if with the kingdom of flesh and blood one needs to be careful with all the things we mentioned, all the more so when a person enters to be received by the face of the King of Kings of Kings, the Holy One of Blessing, Blessed Be and Blessed Be. A person needs to understand and to comprehend that from the earth to the firmament there is no empty place, rather, all is filled with battalions and multitudes of them are pure, purveyors of Love (Hesed) and Compassion (Rahamim) and below them there are impure creations, destroyers and accusers and all stand and blossom in the air. And there is no empty place from the earth until the firmament, rather, all is filled with multitudes; some of them for peace, some of them for war, some of them for good, some of them for evil, some of them for life, some of them for death. And on that is based the song of the injured: "One who sits in the hidden place of the High" (Psalms 91); "because He will save you", "with His pinions", "do not be afraid of", "the plague that stalks in the darkness", "because of His angels". And all those are the camps between earth and heaven. It is similar to [lit. this is exemplified by] a person who is walking through a dangerous place, so too a person's prayer passes through those groupings and rises to the firmament; if the person has merit the robbers won't harm her prayer, and if not, there are many injuries and the destroyers injure on the way! And because of this way, David the King, peace be upon him, established/fixed the songs, so as to clear the way of the prayers to pass through, because all the groupings are like a cloud preventing the rise of the prayer, and on this it is written "You have screened Yourself off with a cloud, that no prayer may pass through" (Lamentations 3:44 see also Berakhot 32b). And when David, may peace be upon him, came and fixed the songs [zemirot], when a person comes and recites in order those songs, then all those destroyers, damagers and hinderers separate and go. They are called zemirot from the expression mezamer, sings, "He will cut the despisers with songs" (Isaiah 18:5, very different translation) and regarding this Scripture says "Your laws are a source of songs [zemirot] to me wherever I was terrified" (Psalms 119:54), that is to say, in those places that I was afraid because of them, on the way, and I felt fear and terror, I scattered and cut them with those songs. And regarding that way it is written: "with gladness the morning stars were together (and all the b'nei elohim shouted)"(Job 38:7). And the matter of gladness is the zemirot that are said in the morning, and all the carriers of harsh judgments, who are called b'nei elohim, were dispersed and broken. And the expression shouted [יריעו] comes from the expression "the earth is [רועה ] breaking, breaking" (Isaiah 24:19). And therefore a person needs to direct one's essence in the hour of prayer, and direct one's thoughts as appropriate, in the matter that one's prayer should not be prevented and one's request should not come back empty. And regarding this they said "One must always evaluate oneself before one prays, if one is able ... one should pray, but if one is not ... one should not pray." (Berakhot 30b:5)

92. But if he repents, the potion of life THAT IS THE SHECHINAH descends upon him, MEANING MALCHUT, about which it is said, “and return, and be healed” (Yeshayah 6:10) of these kinds of illnesses, and revives from the death of poverty, as is said, “therefore turn, and live” (Yechezkel 18:32), because when Yisrael are poor they are called dead, and it is said of them, “turn yourselves” (Ibid. 30), and live. 93. And there is no poverty like the poverty of Torah, AS OUR SAGES OF BLESSED MEMORY SAID, ‘one is only poor in knowledge,’ because one who has no Torah is called dead. HE ASKS, what is his remedy that he may merit that world, MEANING THE WORLD TO COME, AND ANSWERS, Torah, BECAUSE MENDING THE COVENANT DEPENDS MOSTLY UPON THE STUDY OF TORAH. For it is said of the Torah, “She is a tree of life…” (Mishlei 3:18). And TORAH is a remedy for all illnesses, as you say, “It shall be health to your navel” (Ibid. 8).

It also explained in the end of the article that the Torah is a remedy for all afflictions and all diseases of the soul, as it says “It shall be health to your navel” (Proverbs 3:8), and this is if he does Teshuva and does not go back to sinning.

Nevertheless, it seems in my humble opinion that if we look closely at his words “And TORAH is a remedy for all illnesses, as it says, ‘It shall be health to your navel’”, it means that the Torah is a cure whether for what is outside, which is the flesh, or for what is inside, which are the bones. “It shall be health to your navel” means the flesh, and “marrow to your bones” are the bones, and since it was specific in the ending of the verse it surely is the meaning. The reason is because the Torah is like a bandage to an injury that after the evil flesh deteriorated you can put a bandage to help grow good flesh, and so too the pain purifies the Klippah from the inside and outside. It turns out that this poor person is left with afflictions, bruises, and his bones are shriveled, and therefore he will need the potion of Torah, which is the “marrow to your bones” to moisten them, and as a bandage to the flesh from the outside, thus “It shall be health to your navel and marrow to your bones” (Proverbs 3:8). This is similar to what it says in the Zohar in Vayakhel (verse 331) regarding “But to you who fear My name the sun of righteousness shall arise with healing in its wings” (Malachi 3:20), which I explained in the Gate of Awe, the end of chapter 13.

And nevertheless, the more accepted thing for the correction of the relations of Talmidei Chachamim is from Shabbat to Shabbat. Similarly it says in the Tikkunei Zohar (Sixth Correction): 10. “In any tree” (Devarim 22.6) refers to the Tree of Life, MEANING ZEIR ANPIN, FROM THE CHEST AND UP. About it is said, “She is a tree of life to those who lay hold on her” (Mishlei 3:18). And about it, ZEIR ANPIN, CALLED MAN, IS SAID, “For is the tree of the field a man” (Devarim 20:19). “in any tree” could also BE EXPLAINED AS referring to the Righteous, MEANING YESOD, FROM THE CHEST AND BELOW, of which is said, “And fruit tree yielding fruit after its kind” (Beresheet 1:11). This is the Shabbat day, when the mating of the Shechinah with the Holy One, blessed be He, takes place, then she has rest. 11. And about it YESOD, THE RIGHTEOUS, is said, “And he shall be like a tree planted by streams of water, that brings forth its fruit in its season” (Tehilim 1:3). This is the righteous people’s time to perform marital duty, the night of Shabbat. Since from the Righteous, THAT IS YESOD, CALLED THE SIXTH DAY, new souls bloom in Yisrael on the eve of the Shabbat, referred to as ‘new faces.’

This Chochmah of the thirty-two paths was further engraved, flowed and entered the head of Zeir Anpin, that is, through the descent of Malchut from Binah by means of the dot of Shuruk, and another brain was formed. That is the brain of Binah, the left column of the head of Zeir Anpin. Later, two streams flowed from that light, which is the central column of the head of Zeir Anpin; namely, it unites the right column with the left column, Chochmah and Binah, with each other, pulls them and incorporates them within itself. They were engraved and joined within one head of the depth of the pit, which is the brain lobe of Da’at, as written, “By his knowledge the depths were broken up” (Mishlei 3:20). It penetrates the head of Zeir Anpin and becomes another brain, that is, the brain of Da’at. From there it flows and enters the body of Zeir Anpin, filling parlors and chambers in the body. This is the meaning behind, “and by knowledge are the chambers filled” (Ibid. 24:4).

The first commandment is read: "I" - [it comes] from the side of Keter, that is Ey"n from "Eloheynu". In "I" [Anochi] there is Kaf, Keter; and there is Eyn. And Keter comes from the side of the Upper Mother, that is mentioned corresponding to the 50 times the Exodus is [mentioned] in Torah. And the Bet from Bereshit includes the Ten Sayings from the side of Chochmah/Wisdom the daughter of 10 since "the earth is established through Wisdom" (Proverbs 3:19). In the Father is established choice, and this is "the way is not known by the falcon" (Job 28:7), that includes the 32 ways, which are the 32 Elohim from the side of the Upper Mother which are called Kavod. And therefore it is included in Choice, which is called 32/Lev/Heart. And accordingly, there is Kavod to the Higher, and 32/Lev/Heart to the Lower.

159 The fourth level, when the body will control in all its details, and you find man in himself all the physical matters. But like the souls is presently in this world like a stranger in the land, it it needs to travel in the ways of the body, similarly the body will be like a stranger in the land, and the soul will be the ruler, and the body will need to travel in its ways, like the matter (Shemot Rabbah 47:5) "You came to the city go according to the custom of the place". What is this like? Like Moshe our teacher, peace upon him, when he went to receive the Torah for Israel, he did not lose his body and did not change, but since his body was like a guest in the place of the souls he changed his style to act like the actions of the souls, like the Rabbis explained, may their memory be for a blessing (Bava Metzia 86b), "A person should never deviate from the local" etc., (see there). And you find, that his change at that time does not follow as a consequence of himself but rather a consequence of his place, and it is not a complete change. And here consequences still do not emerge from these matters of the body, for it is still like a stranger, and like we explained, that it needs to go in the ways of the soul; but rather in this fourth level - all the matters of the body are differentiated and known, but they are not in their place, and need to nullify their matters because of the soul. And from this level and up we shall not differentiate all the details of the body, and all the more so that they don't have consequence, since they need to go in the ways of the soul.

160 The fifth level, is when the body controls in all aspects, and is like a person reigning in his home, that all of its matter are in their strength and will all their consequences. And this level is also divided into two, and even so is all one level. And this is, because the matters of the body, even in the aspect of the body, can be of two paths, either the secular path and animalistic action, like that actions of most people, or a path of holiness and service, like the matter of (Mishlei 3:6), "in all your ways know him", when everything is in the straight intention as appropriate and like it will be in the future time as it says (Ezezkiel 36:26), " and I will give you a heart of flesh", as was appropriate for man to have had he not sinned. But both of them are like one in any event physical matters, for he needs to eat, needs to drink and it is impossible without this whether the eating or drinking is secular or holy. Both are physical matters:

The passing of Rabbi Shimon bar Yochai
Rabbi Aba said, the holy luminary, has barely finished uttering the word life, when his words trailed off. I was writing and was prepared to write further but heard nothing. I have not raised my head because the light was strong, and I could not see. As I shuddered, I heard a resounding voice saying, “length of days and long life” (Mishlei 3:3) and then I heard another voice, “He asked life of you…” (Tehillim 21:5).

The passing of Rabbi Shimon bar Yochai
Rabbi Aba said, the holy luminary, has barely finished uttering the word life, when his words trailed off. I was writing and was prepared to write further but heard nothing. I have not raised my head because the light was strong, and I could not see. As I shuddered, I heard a resounding voice saying, “length of days and long life” (Mishlei 3:3) and then I heard another voice, “He asked life of you…” (Tehillim 21:5).

And the hands of the matronita, are all of Her holy. All of them are tracings in (of) the name YHVH, like this: in the palm Y י, in the five fingers H ה, in Her arm V ו and in Her shoulder H ה. In Her palm are formed so many lines, like branches of the Tree of Life . . . That is what’s written: “A tree of life she is for the ones holding her (i.e. the arms) and her supporters are happy” [Pr 3:18].