Kabbalah su Salmi 37:49

Rabbi Shimon said, Come and behold. It is written, "Better is a poor and wise child." Who is a poor child? It has been explained, and we learned he is the Good Inclination. But "better is a child," as it is written, "I have been young, and now am old" (Tehilim 37:25). This is the lad who is a poor child and owns nothing. Why is he called a lad? Because he is constantly renewed, like the moon. He is also "a wise child," because wisdom dwells within him.

For from the quarrelsome words of the immature grain, a thorn has spread among the brethren and rebellion like the sin of witchcraft (I Sam. 15:23). When the time comes she raises her wings on high (Job 39:18). God know the days of the perfect (Ps. 37:18) and the way of the righteous (Ps. 1:6), and raises up from the dust (Ps. 113:7) and the far distant sea (Ps. 65:6) all the souls of the house of Jacob (Gen. 46:27). They all eagerly desire to hear the word of God and the ancient records (I Chron. 4:22). However, [until] now they have not seen the clear light of [Him who dwells] in the skies. For from the top of the Rocks I see Him (Num. 23:9), and among those who turn the many to righteousness (Dan. 12:3) I behold Him. Grace is poured upon their lips (Ps. 45:3) like roses (Song 5:13). Their waters are more sure than the garden spring, a well of living waters (Song 4:15). Like doves [going] to their cotes (Isa. 60:8) they have drunk spices. They call to God, and He answers them (Ps. 99:6). This one says, I am the Lord’s (Isa. 44:5), answer me with broad spaces (Ps. 118:5), for my heart does not rest at night (Eccles. 2;23), nor does my spirit within me (Isa. 26:9). This one writes with his hand to the Lord (Isa. 44:5) from that which had preceded him [at] Sinai, and on the skins of kid goats (Gen. 27:16) they set up their signs (Ps. 74:4) which they wrote to instruct them for their generations, an eternal covenant (Exod. 31:16).

How has become dim (Lam. 4:1) for them the candle of commandment and the light of Torah (Prov. 6:23) which gives light to these hypocrites. For like the grass they will soon wither (Ps. 37:2), since a mistake in learning causes intentional sin, Sheol and Abaddon (Prov. 15:11), the venom of serpents and the poison of vipers (Deut. 32:33). But they are altogether brutish and foolish (Jer. 10:8), [following] after vanity, and they will become naught (Jer. 2:5), attempting to bring forth a perverted justice (Hab. 1:4) which will eventuate in a defective deed. Turn away from the tents (Num. 16:26) of the man who slumbers, the ass of a wild man (Job 11:12); a fool and ignorant man is his companion, brutish, unlike a man (Prov. 30:2), who errs and is like a fool.

"The eldest of his house" (Beresheet 24:2), (means Metatron), as in "I have been young, and now am old" (Tehilim 37:25). The Minister of the world 'who is Metatron?' said this phrase. "That ruled over all that he had" (Beresheet 24:2), as all the colors, green, white, and red, are reflected in him.

Furthermore, regarding Tzedakah that one can merit by it the level of Tzadik, it says in the Zohar in Behar: 52. “And if you shall say, ‘What shall we eat’” (Vayikra 25:20). Rabbi Yehuda opened the discussion with, “Trust in Hashem, and do good; dwell in the land, and enjoy security (lit. ‘Faith’)” (Tehilim 37:3). Man should always be careful with his Master, and cleave with his heart to the supernal Faith, so as to be perfect with his Master. For when he is perfect with his Master, the inhabitants of the world can do him no harm. 53. Come and behold: “Trust in Hashem, and do good.” What is “and do good”? We have learned that by stirring below, a supernal deed is stirred above. It has already been established that, “and do them,” means you shall so to speak do them, since by your deed of stirring below, there is stirring above. Therefore, it is written, “and do good,” since good is nothing but the Righteous, YESOD OF ZEIR ANPIN, as is written, “Say of the righteous that it shall be well (lit. ‘good’)” (Yeshayah 3:10). When you do this, assuredly this goodness will stir ABOVE. Then, “dwell in the land, and enjoy Faith.” And everything is one, AS LAND AND FAITH ARE BOTH MALCHUT. 54. HE EXPLAINS HIS WORDS: “dwell in the land,” refers to the supernal land, MALCHUT, since there is none in the world that can dwell with her until that good, YESOD OF ZEIR ANPIN, is stirred towards her, AS MALCHUT WITHOUT YESOD IS FILLED WITH SEVERE JUDGMENTS. Once MAN stirs it BY HIS GOOD DEEDS, it is as if he formed it. Then, “dwell in the land”; dwell inside MALCHUT, eat of her fruit and have pleasure with her. “…and enjoy Faith…” This is the land, NAMELY MALCHUT, AS FAITH AND LAND are all one, MALCHUT, as it is written, “and your faithfulness every night” (Tehilim 92:3), NIGHT BEING MALCHUT. “And enjoy (also: ‘guide’) Faith,” MEANS lead her wherever you wish. 55. If one does not stir YESOD towards her, this goodness, YESOD, stays away from her. Do not approach her THEN, do not come near the furnace of burning fire, SINCE WITHOUT YESOD, SHE IS FILLED WITH JUDGMENTS, LIKE A GLOWING FURNACE. If you do come near her, be fearful, as one fearful of death, since then she is a burning fire that consumes the world with its flames. When one stirs this goodness towards her, he then dwells inside her and is not afraid of her. Then, “You shall also decree a thing, and it shall be established unto you; and the light shall shine upon your ways” (Iyov 22:28).

One who merits the attribute of Tzadik merits that the Shechinah rests on him, since when the Brit is damaged the second Hei [of YKVK] is also damaged, as we have explained, because the Brit includes circumcision and Priyah, which are Tzadik and Tzedek, as is explained in Emor. After the correction of the Brit, is the preparation to merit the land of life, as it says “The righteous shall inherit the land” (Psalms 37:29).

"Therefore the Elohim gives you of the dew of heaven, and the fatness of the earth" (Beresheet 27:28), from above and below, joined together. "...and plenty of corn and wine" (Ibid.) has already been explained. It is similar to the verse, "yet I have not seen a just man forsaken, and his seed begging bread" (Tehilim 37:25). Come and behold, "I have been young, and now am old" (Ibid.). This verse was said by the minister of the world (Metatron). And therefore he said "and plenty of corn and wine."