Kabbalah su Proverbi 4:28

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)

And teshuvah is called life: "because from it there are results of life" (Prov. 4:23) - those [results] are Israel's souls.

Then the three in charge, who have trowels in their hands, use them to fan the smoke and blow it back to its place. Then, they are at ease for an hour and a half, after which they return to the fire. They are also at ease three times a day, as well as each and every time Yisrael answer 'Amen, may the great name of Hashem be praised.' Happy are the righteous whose paths and ways illuminate and shine to all directions in the World to Come. As it is written: "But the path of just men is like the gleam of sunlight that shines ever more brightly until the height of noonday" (Mishlei 4:18). End of Tosefta

Thus, it is written, "And Abraham was old, advanced in age" (Beresheet 24:1), that is, in the shining lights (of benevolences). And he is old, as it is written, "that shines ever more brightly until the height of noonday" (Mishlei 4:18). Therefore, "And Elohim called the light Day." "And the darkness he called Night." This is Isaac, who is dark, and gets to receive the night within him. Therefore, when he grew older, it is written, "And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see" (Beresheet 27:1). (he had become completely dark). Assuredly he had to be (totally) dark to cleave well to his grade.

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.

The parting of the hair of Zeir Anpin
A path in the parting of the hair of Zeir Anpin is attached to the path of the parting of hair of the Ancient of Days, that is, it receives abundance from it. All the paths of the commandments of the Torah depart from it. All lamenters and wailers derive from every lock of hair. They spread a net for the wicked who do not know these ways, as said, “The way of the wicked is like darkness” (Mishlei 4:19). They all derive from the coarse locks and so are all hard. We have explained that the weight masters are attached to those smooth locks as written, “All the paths of Hashem are mercy and truth” (Tehillim 25:10). All this transpires since they derive from the concealed brains of the left of the brain channels.

Measurers come and derive from the third brain, through the hair locks in the middle, since the brains incorporates right, left and center – hairs, fine hairs, and locks of hairs. He therefore refers to the locks in the center. The measurers are seated on the throne of measurements, that is, they receive from the Chochmah aspect within Malchut that is sweetened with Chassadim and is called a throne of measurement. Their existence depends on the locks of the brain of Da’at, which is the said curtain of Chirik. They are called a face that shines and does not shine. They are the face that does not shine since they are in Malchut; but since they are improved by the central column of Da’at they do shine. It is written of them, “Make even the path of your foot” (Mishlei 4:26) meaning that they will be attached to the central column that is a spirit level and the scales. Then will the face shine. All is present in the locks of hair on the head.

Hearing applies to the ear, that is, it is Binah that is called hearing. Hearing comprises all brain lobes of Chochmah, Binah and Da’at; because Chochmah is revealed only starting with Binah (as said in section 130). Chochmah is incorporated in it, as written, “Give therefore your servant an understanding (lit. hearing) heart” (I Melachim 3:9). The heart (spelled Lamed Bet) stands for the Lamed Bet (=32) paths of wisdom. Binah is included in it, as said, “Speak, Hashem; for your servant is listening” (I Shmuel 3:9), and “for we understand (lit. hear) it” (II Melachim 18:26). Da’at is included in it, as said, “Hear, O my son, and receive my sayings” (Mishlei 4:10), “and treasure up my commandments with you” (Ibid. 2:1), hear in the sense of know. Thus, everything depends on the ear. It has already been explained that the reason is that the ears are the beginning point of the revelation in the outer part of the head, hence everything is included in it (as said in section 134). The acceptance of prayers and entreaties and the opening of eyes depend on the ear. This is what is meant by, “Hashem bend your ears and hear; open, Hashem, your eyes and see” (II Melachim 19:16). The ear is prepared by bending, which means the ascent of Malchut to Binah, which brings about the opening of the eyes, which are the brain lobes of Chochmah. Thus, everything derives from the ear.