ציטירנדיקער פּירוש אויף איוב 28:14

ולא מעבר לים היא, “neither is it beyond the sea.” This is a reference to the great ocean which surrounds all the land mass, an area where this superior wisdom is located. The reason the Torah (Moses) had to refer to it as ים, is that otherwise it would have to be described as תהום, and the Torah would have had to write לא בתהום היא. This is the way Job referred to it when he quoted the deep as saying: “it is not with me” (referring to wisdom compare Job 28,14). It is stylistically more elevating to refer to the ocean as something elevated than as something conjuring up visions of a deep abyss, as does the word תהום. The reason Moses added the word היא to each of these descriptions of different locations is that each time the word היא appears it represents a diminution of the area meant. In order to include the supreme wisdom we spoke of, the planetary system should also have been included seeing it surrounds the ocean. Seeing that the supreme wisdom surrounds the entire visible universe, Moses when referring to parts of it, made this point plain by limiting each part with the word היא, i.e. “it only.”
The word הים used here is a reference to the part of the universe inhabited by man. This is why he added: “it is not too far from you,” implying that there are indeed levels of wisdom which are beyond man to attain [even by means of studying the Torah and observing it. Ed.].
We may surmise that Moses used the word היא four times in order to allude to the four basic celestial fundamentals which are emanated from this supreme wisdom. They are alluded to in the names of the patriarchs Avraham, Yitzchak, Yaakov, and David. The vision of the prophet Ezekiel (chapter 1) in which four חיות, beast-like figures equipped with angels, are featured also correspond to these four fundamentals of celestial wisdom emanated to creatures on earth. They are described elsewhere as ארבע אופנים, “four wheels,” an allegorical description of what supports the מרכבה, the chariot the Shechinah is perceived as riding in. Translated into our terrestrial language, these are the four elements which are the constituent parts of all tangible matter on earth. They ensure the continued existence of the terrestrial universe when they are combined in the correct proportions.

“Whence [me-ayin] can Wisdom be found?” [Job 28:12]. This Wisdom itself derives from Nought [ayin], the primordial Nought, no mortal knowing its value [‘erkah] which here means its order and array. That is to say, no one knows how to order the primal existences that are situated within her or how to know its characteristics. As it is written: “Who like Me can announce, can foretell it—and match Me thereby? Even as I told the future to an ancient people …” [Isa. 44:7]. “[For Wisdom] can not be found in the land of the living” [Job 28:13]. Even the angels do not know it. Thus the text states figuratively: “The deep says: ‘It is not in me.’ The sea says: ‘I do not have it’” [Job 28:14]. Similarly we find “But whence does wisdom come?” [Job 28:20] and “it is hidden from the eyes of all of the living” [Job 28:21], from them whose lives are eternal. “Concealed from all the fowl of heaven”—the ministering angels.