ציטירנדיקער פּירוש אויף משלי 10:6

The mouth of the righteous is a fountain of life, but the mouth of the wicked, etc. Their mouth conceals the violence that is in their heart, for they talk smoothly with their lips, but hatred is hidden in their heart. Now the interpretation of this verse is not the same as the above verse (8); the context is indicative of their meaning.

The crown with which his mother crowned him on his wedding day: The entire sefirotic edifice coheres and is unified and ascends towards infinity, nor does it suffer a departure of the holy spirit. The crown stands for the emanation of blessing and superabundance from the spirit of the living God designated as the mother in the Midrash to Proverbs,⁹³Midrash Mishle, ed. B. Wissocsky, p. 57. in the Rabbis’ exegesis of “May your father and mother rejoice” [Prov. 23:25]. Rabbi Akiba states: “Even the Holy One, blessed be He, rejoiced in him, as Wisdom rejoiced in him. As it says: ‘Let your father rejoice’: this is the Holy One, blessed be He. ‘And your mother’: this is that wise woman of whom it is written: ‘You shall call understanding a mother’ [Prov. 2:3].” Consequently, blessing, sanctification and unification which draw energy from the negation of thought are designated as the diadem and crown. Our sages say in the Midrash to Psalms [19:2]: “The angel assigned to Israel’s prayers waits until her final congregation has prayed and weaves them into a crown for the Holy One. As it says: ‘Blessings alight upon the head of the righteous, the life of all worlds’ [Prov. 10:6].” For this reason, the sages ordained the Sanctus and blessing within the blessings attached to the recitation of the shema, and placed the unification of shema in close proximity to them. And they ordained that all three⁹⁴Sanctification [kadosh], blessing [barukh], and shema‘. should be recited in the great Sanctus of the Additional Prayer. For these three enter under the rubric of the unity of divine Wisdom, Understanding and Knowledge, the emanational edifice containing the seven (lower) sefirot. Because all of the ten sefirot are included within the (upper) three: Wisdom, Knowledge, and Understanding, the three recitations of the Sanctus⁹⁵This could refer either to the threefold repetition of “Holy” or to the three kedushot of the daily morning service. exist to unify them. Within their totality, all things are included. So we have found in the Chapters of Rabbi Eliezer:⁹⁶Chapter 3, end. “The world was created with ten statements but these were included in three. As it says: ‘God established the earth in wisdom, founded the heavens in understanding, through His knowledge the depths were split and the heavens shower dew’ [Prov. 3:19].”

A kabbalistic approach: the word אילה שלוחה is an allusion to the concept of צדיק, the truly righteous. The word is reminiscent of a messenger, שליח, the word אילת, is an allusion to the כנסת ישראל also known as אילת השחר. Naftali brings the prayers of the Jewish people to the throne of G’d with his exceptional speed. We have support for this from Shemot Rabbah 21,4 where we are told that a certain angel awaits the prayers of the Jewish people and weaves all of them into a crown to be placed on the head of G’d. This is based on Proverbs 10,6: “blessings rest on the head of the righteous.” The “righteous” par excellence is G’d, of course.