Chapter Three from Tomer Devorah (The Palm Tree of Devorah), by Rabbi Moshe Cordovero (1522-1570, a/k/a RaMaK)^[1] Translation courtesy of Rabbi Moshe Weinberger, with minor changes by Aharon Varady, mainly for gender-inclusivity.  

How a person should habituate themself with the [sefirah of] Ḥokhmah (Wisdom).

Although it is hidden and exceedingly exalted, Ḥokhmah haElyonah (Supernal Wisdom) is spread out over all that exists. As it says regarding it, “How great are your works, Hashem; you have made them all with Wisdom.” (Psalms 104:24) Similarly, a person’s wisdom should be found in everything, and they should teach in order to benefit other people with their wisdom – each and everyone according to their capacity. They should influence others with their wisdom to the best of their ability – letting no factor at all distract them.

Now in regards to [the sefirah of] Wisdom (Ḥokhmah), there are two aspects. The higher aspect – which faces Keter (Crown) and does not face downwards; rather, it receives from above. The second and lower aspect – faces downwards, overseeing the other sefirot, to which it extends its Wisdom. Likewise a person should have two aspects: the first aspect should be their contemplation in solitude with their Creator in order to increase and perfect their wisdom; the second should be to teach others the wisdom that the blessed Holy One has bestowed upon them. And just as [the sefirah of] Wisdom bestows to each sefirah according to its measure and needs, so, too, one should bestow their wisdom to each person according to the measure their intellect can bear, and to what is proper for them and their needs. One should be careful not to give more than the mind of the recipient can contain, so that no harm will result, just as the Supernal Sefirah [of Wisdom] does not add on more than the limited capacity of the recipient.

Moreover, it is the way of Wisdom to oversee all of existence, for it is the Supernal Thought which forever thinks about everything that exists. Of Wisdom it is said: “For My thoughts are not like your thoughts,” (Isaiah 55:8) and it is written “He gives thought so that he who is exiled is not banished forever,” (II Samuel 14:14) and it is written “For I know the thoughts which I think of you the House of Israel, says Hashem, are thoughts of peace and not evil, to give you a future and a hope” (Jeremiah 29:11). Likewise, a person should keep an open eye on the conduct of the Hashem’s people in order to help them. Their thoughts should be concerned with bringing near those who have strayed, and with thinking of any good they can do for them. Just as the Divine Mind contemplates how to help all existence, they too should contemplate how to help their fellows. They should give good counsel for the sake of Hashem and Hashem’s people, regarding both individual and communal matters. And concerning one who has strayed from the path of good conduct, they should guide them to the path of proper conduct, serving as their intellect and thought, to direct and lead them to good and upright behavior, just as the Supernal Thought corrects “Adam ha-Elyon”^[2] lit. the supernal (form of) Adam. 

Furthermore, Wisdom instills life into everything. As it is written: “And Wisdom instills life into those who possess it” (Ecclesiastes 7:12). Likewise, one should instruct the entire world in the ways of life, causing them to attain life in this world (Olam ha-Zeh) and in the World that is Coming (Olam ha-Ba), thus providing them with true life. In general, one should be a constant source of life to all.

In addition, Wisdom is the ‘parent’^[3] lit. ‘Father.'  of all existence. As it is written: “How great are Your works, Hashem: You have made them all with Wisdom” (Psalms 104:24). Thus, everything lives and exists from there (from that source). Likewise, one should act as a parent to all of the blessed Holy One’s creatures, particularly to the descendants of Yisrael, for they are holy souls which emanate from there. One should constantly pray for mercy and blessing for the world, the same way that the Supernal ‘parent’ has mercy on all their progeny. And one should constantly pray for the salvation of those who are in distress, as if they were actually one’s own children and as if one had actually formed them, for this is what the blessed Holy One desires.

As in the way the faithful shepherd Mosheh said: “Did I conceive this people…that you say to me, ‘Carry it in your breast’?” (Numbers 11:12). In this way, a person should carry all of Hashem’s people “as a nurse carries a nursing infant.” (ibid.) “They should gather the lambs in their arm, lifting them to their bosom, and lead the young nursing ones” (Isaiah 40:11). They should remember to recover the forgotten, look after the desolate, heal the broken, nourish the incapacitated, and return the lost. One should have mercy on B’nei Yisrael, bearing its burdens cheerfully, just as the Compassionate Supernal Parent bears all. One should not tire or look away or get disgusted; rather, they should lead each and every one according to their needs. These are the qualities of Wisdom – to be like a compassionate parent toward their children.

Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for Supernal Wisdom spreads over all of creation: inanimate objects, plants, animals and humans. For this reason, we are warned by our Sages against treating food disrespectfully. This is a proper concept, for just as the Supernal Wisdom does not despise anything that exists, since everything is created from it – as it is written, “You have made them all with Wisdom,” (Psalms 104:24) so, too, a person’s compassion should be upon all the creations of the Blessed One. For this reason, the holy Rabbi Yehudah [ha-Nasi] was punished, because he did not have pity on a calf that hid by him under his cloak, in order to evade slaughter, and he said to it, “Go! You were created for this purpose.” (Bava Metzia 85a.3-7) Suffering – which derives from the aspect of strict judgment – came upon him. For only compassion shields against strict judgment. Thus, when (Rabbi Yehudah) had mercy on a weasel, and said “Hashem’s compassion is upon all their creations,” (Psalms 145:9) he was delivered from strict judgment, for the Or ha-Ḥakhmah (the Light of Wisdom) spread over him, and his suffering was removed. (ibid.)

Similarly, one should not disparage any creature that exists, for all of them were created with Wisdom. Nor should one uproot plants or kill animals unless they are needed. And one should choose a noble death for them, using a carefully inspected sharp knife, in order to be compassionate – as much as possible.

This is the general principle: Having pity on all beings not to hurt them, is contingent on Wisdom.^[4] The following is added: זוּלָתִי לְהַעֲלוֹתָם מִמַּעֲלָה אֶל מַעֲלָה, מִצּוֹמֵחַ לְחַי, מֵחַי לִמְדַבֵּר, שֶׁאָז מֻתָּר לַעֲקֹר הַצּוֹמֵחַ וּלְהָמִית הַחַי, לָחוּב עַל מְנָת לְזַכּוֹת. (Except, when elevating them to a higher level – from plant to animal, or from animal to human – then it is permissible to uproot a plant or slaughter a live animal, causing damage in order to bring merit.) Did the RAMAK write this very last final line? It would seem to contradict Ramak’s earlier statement: עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. (Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for the Supernal Ḥokhmah spreads over all of creation: inanimate objects, plants, animals and humans.) Is it possible that it was added by a later author to conform Ramak’s strong statements with that of a Lurianic approach? As the last line in the chapter it would seem to subvert so much before it and be easily tacked on afterward by a later scribe or editor –Aharon Varady