Kabbalah su Proverbi 8:78

"And these are the generations of Isaac..." (Gen. 25:19). Rabbi Chiya opened the discussion with the verse, "Who can utter the mighty acts of Hashem? Who can declare all His praise?" (Tehilim 106:2). Come and behold, when the Holy One, blessed be He, wished to create the world, He did so according to the Torah. And every act that the Holy One, blessed be He, used to create the world was done according to the Torah. This is the meaning of, "then I was by him, as a nursling, and I was daily his delight" (Mishlei 8:30) Do not pronounce it as "a nursling," (Heb. אָמוֹן) but rather 'a craftsman' (Heb. אוּמָן),

Concerning people of these three types, we may say that, although their intention is to exalt this science, they are, truthfully, not qualified to speak of it. Who should come and testify—one who has not observed the moon or one who has?⁵Witnesses to the sighting of a new moon were rigorously interrogated. See Mishnah, Rosh ha-Shanah 2:6. True it is that this science is sublime and exalted, as we will yet indicate with God’s help. However, concerning these people and their ilk, we must say [that they are] those who speak of you with deliberate evil (Ps. 139:20). Of them it is said, Wisdom is too high for a fool; he dare not open his mouth in the gates (Prov. 24:7). It is also written, The conceited man seeks wisdom yet finds none; to one of understanding, knowledge comes easily (Prov. 14:6). It is also written, I love those who love me; those who search for me find me (Prov. 8:17). There are many similar [verses] in the admonitions of King Solomon, peace upon him.

When Rabbi Pinchas ben Yair said⁵¹Mishnah , end of Sotah., “Caution brings to zeal, zeal brings to cleanliness, cleanliness brings to separateness, separateness brings to purity, purity brings to holiness, holiness brings to fear of sin, fear of sin brings to humility, humility brings to Chassidut, Chassidut brings to the Holy Spirit and the Holy Spirit brings to resurrecting the dead” – he was referring to this. This is specifically the perfect Chassidut which follows holiness and leads to the Holy Spirit. Because he cleaves to G-d totally he will merit to attain the revelation of the secrets of Torah and to prophesy about the future. This is as Rabbi Meir said⁵²Pirkei Avot 6:1, “Whosoever is occupied in Torah for its name (i.e. for its sake, rather than his own sake) merits many things. Moreover, the whole world is worthwhile because of him. He is called friend, beloved, lover of G-d, lover of the creatures, the delight of G-d and the delight of the creatures. The Torah garbs him in humility and awe. It prepares him to be a Tzaddik, a Chassid, upright and trustworthy. It distances him from sin and brings him close to merit. He benefits others with counsel and wisdom, understanding and strength, as it says⁵³Proverbs 8:14, “Mine is counsel and wisdom; I am ‘understanding’, strength is mine”. The Torah gives him kingship, governance and penetrating judgment. The secrets of the Torah are revealed to him. He becomes like an overflowing spring and like an ever-flowing river. He becomes modest, long-suffering and forgiving of insults. The Torah magnifies him and elevates him above all things.” Furthermore, when Rabbi Meir said, “For its name”, he meant for the “name” of the Torah, in that the Torah is the name of the Holy One, Blessed is He. This is because the entire Torah is comprised of the names of the Holy One, Blessed is He.

Does not wisdom cry out (Prov. 8:1) to the remnants of Israel to observe discretion (Prov. 2:11) [regarding] the secrets of wisdom (Job 11:6)? They praise the Lord with their throats (Ps. 149:6). In their right hand is fullness of joy (Ps. 16:11) and pleasantness. They direct their tongue with the pen of a ready writer (Ps. 45:2) who has studied and understood. He is frightened by the fools among the people. They walk in darkness, refined in the smelter of poverty and much servitude (Lam. 1:3) bordered with cords (Esther 1:6) of mockery, folly, and ignorance in the captivity of this host (Obad. 1:20) when vileness is exalted among the sons of men (Ps. 12:9). They are ignorant of the time to plant the tree of life in the midst of the garden (Gen. 2:9)

Hear me, my brothers, and give ear to me, my people (I Chron. 28:2). Understand, you fools (Prov. 8:5); listen, you rulers. Be careful what you say, and may God be with you (Gen. 48:21). If [you see] scholars in a vision like rams butting and vanquishing each other,⁵Cf. Dan. 8. it is not for you or us to say, “Remember and observe.⁶Cf. Rashi on Exod. 20:8, regarding the difference in the text of the Ten Commandments in Exodus and Deuteronomy. this tradition is proper, and that tradition is improper.” Solutions are for God (Gen. 40:8). Those who are basing [their belief] upon the explanation of a thing (Eccles. 8:1), not to fan and not to cleanse (Jer. 4:11). Is there not a time of service for man upon the earth? (Job 7:1), while the testimony of God is faithful (Ps. 19:8), as is known to an ear which hears. You who dwell in the gardens, friends listen (Song 8:13), you will lie down in the midst of the wise (Prov. 15:31).

He [Moshiach] left there trembling all over, his eyes brimming with tears. Rabbi Chiya was deeply shaken and wept. Then he said, how happy are the righteous with their portion in the World to Come, and how happy is the son of Yochai, who has this distinction. He is described by the verse, "I may cause those who love me to inherit substance; and I will fill their treasures" (Proverbs 8:21).

Come and see, the Holy One, blessed be He, created the world using the Torah. And this has been explained in the verse, "Then I was by Him as a nurseling, and I was daily all His delight" (Prov. 8:30). He looked at the Torah once, twice, and thrice. The fourth time He addressed them. Eventually, He used the Torah to teach people how not to be misled and to misunderstand it. As it is written, "Then He saw and declared it; He established it and searched it out. And He said to man..." [Job 28:27-28]

(R' Shimon) started by saying: This is like a king who had many buildings to build and he had a craftsman. That craftsman (Heb. uman) did not do anything without the permission of the king, as it is written: "Then I was by Him, as a nursling (Heb. amon)" (Mishlei 8:30). The king is most certainly the supernal wisdom above, and the central pillar is the king down below. Elohim, the craftsman above, is the supernal Ima and Elohim, the craftsman below, is the Shechinah (Tikkunim 72 Page 97a) below.

Another habit that is included in the attribute of being a Tzadik is one who wakes up early to be the first one in the Bet Kneset, as it says in the Zohar in Terumah: 87. Then the holy people needs to join and come to the synagogue, and whoever comes first joins with the Shechinah in one union. Come and see that first one to be present in the synagogue. Blessed is his portion, for he stands in the level of the righteous in relation to the Shechinah, and this is the secret of: “And those who seek me early shall find me” (Mishlei 8:17). Such a person rises to the highest level.

The secret is that the Holy One, blessed be He, created the world by the Torah, as it is written: "In the beginning" (Beresheet 1:1), (which is Torah) about which is written: "Hashem created me as the beginning of His way..." (Proverbs 8:22). (Therefore the Torah refers to itself as the beginning). And by this beginning, He created the heavens and the earth. He supported them by (the Torah), for the Covenant is included in "Beresheet (In the beginning)." As it is written: "If My covenant were not day and night, it is as if I have not established the ordinances of heaven and earth" (Jer. 33:25). (The Heavens and the Earth are supported by the Torah and their existence depends on the Torah). These (Heavens) are described: "The heavens are the heavens of Hashem" (Tehilim 115:16). And (the Earth is called) the land of the living. It comprises seven lands, about which King David said, "I will walk before Hashem in the lands of the living" (Tehilim 116:9).

Rabbi Chiya then quoted the verse, "I, wisdom, dwell with prudence, and find knowledge in crafty schemes" (Mishlei 8:12). "I, wisdom" refers to the Congregation of Yisrael; "dwell with prudence" is Jacob, who is prudent; "find knowledge in crafty schemes" alludes to Isaac, who used knowledge and stratagems to bless Esau. Wisdom was joined with Jacob, who dealt with prudence. Therefore Jacob (was to) "find knowledge in crafty devices," by which he was blessed by his father, , and all the blessings rested upon him and prevailed upon him and his descendants forever.