Chayil - Valor/Virtue, encompasses many characteristics such as: self control, diplomacy, foresight, responsibility, patience, loyalty, industrious, kindliness, selflessness, and creative talent,as we see in these twenty-two verses.

In addition, the root of the word eishes, eish, which means fire. Thus, eishes chayil, is a woman who is charged with a fiery love of     יְהוֹוָה YHWH, the ,תּורה tôrâh, law, her אישׁ 'ı̂ysh (husband), and her משׁפּחה mishpâchâh family.
In Shemos (Exodus)18:21 (Moreover thou shalt provide out of all the people able [chayil] men, such as fear יְהוֹוָה, men of truth, hating covetousness) the quality of valor is listed as the first desirable attribute, even before fear of יְהוֹוָה and truthfulness. Valor refers to energy of character, which is manifested by action. It thus includes all other desirable qualities.

The numerical equivalent (gematriah) of the word chayil is forty-eight, which corresponds to the forty-eight qualities that are essential in the law or Torah.

Mi Yimtza - Who Can Find? alludes to Bereishis (Genesis) 2:20, where the Torah teaches that there was a search to find a helpmate for Adam. First יְהוֹוָה said (2:18): "It is not good for man to be alone; I shall make for him a congruent helpmate." We then find an unsuccessful search amongst all of the creatures that  יְהוֹוָה had created, until the Scripture concludes: "there was not found an help meet for him"/ "there was not found a helper for him, as his counterpart. "/"And for the man he did not find a congruent helpmate. "
Why did the Creator have אדם aw-dawm' Adam search to find a wife? Why does Mishlei (Proverbs) here communicate that it is difficult to "find" a virtuous wife?

It would appear that אדם aw-dawm' Adam was being prepared for a אשּׁה ish-shaw' wife. The Creator employed a process of having Adam go in a quest through the creatures that had been created to indicate the need for an appropriate mate. If חוּה chavvâh Eve had been offered as a אשּׁה ish-shaw' wife without sufficient introduction, Adam may have considered her an encumbrance or a rival. Every benefit is always appreciated more fully if it arrives after its need is felt.

This may be a reason why  יְהוֹוָה seems to withhold from some people their finding of the “right one” for a long time. They should contemplate the need for a אשּׁה ish-shaw' wife and sincerely request  יְהוֹוָה’s assistance in their quest.

As Mishlei (Proverbs) 18:22 sums up this matter: “He who finds a wife finds good, and he obtains favor from יְהוֹוָה!”

Her Value Is Far Greater than Rubies [Pearls, jewels] now makes the connection to the first part of the verse obvious. After a search, one realizes that a wife is far more valuable than all of the possible wealth in the world.

Generally there is a tendency to misjudge the value of the marriage relationship. One may feel if he had made enough money, he could buy most of the services that would be needed and manage without marriage. But יְהוֹוָה knows better. “It is not good for man to be alone!” A wife is the “good” helpmate, that is the greatest earthly find he will ever discover. Let him make the best of it and utilize the opportunity fully by appreciating הוֹוָה’s gift to him in fulfillment of the verse: ‘Rejoice with the wife of your youth” Mishlei (Proverbs)5:18. If you have the right attitude and you work on understanding and appreciating יְהוֹוָה’s ways, you will have cause to rejoice endlessly. However, one who rejects a pious and wise woman fails the test and loses the greatest wealth.

This verse obligates us to continuously pray to יְהוֹוָה for assistance in “finding.” Tehillim (Psalms) 32:6 teaches: "For this shall every one that is godly pray unto thee in a time when thou mayest be found/ Let every pious person pray to You at a time of finding.” The Gemara (from Aramaic גמרא gamar; literally, "[to] study" or "learning by tradition")(Berachos/brachot [blessings] 8a) explains: “At the time of finding a wife.” Thus, we must pray first to find the right partner and then continue to pray all of our lives that we should appreciate the incredible find that יְהוֹוָה has provided for us.
Second, the Sages would ask one, soon after they were married, whether they had “found” a wife or whether they were “finding” a wife. This is explained as referring to either of these verses:

“One who found a wife has found goodness” - Mishlei (Proverbs)18:22
“I find more bitter than death a woman” - Koheles (Ecclesiastes)7:26

This is puzzling. What is the purpose of the question? The difference lies in the tense of the word “found” or “finding.” The verse in Mishlei (Proverbs) is worded in the past tense, whereas the verse in Koheles (Ecclesiastes) is worded in the present tense. This teaches us that our happiness is in our hands! If we decide to appreciate the great find that יְהוֹוָה has bestowed on us, we are fortunate. However, one who is still seeking for another will find trouble. We must open our eyes and rejoice in what we have been given!

Her husband trusts her wholeheartedly, and (as a result) he does not lack any treasure. 31:11

The word for trust (bitachon) is usually used in connection with trusting in יְהוֹוָה. Thus, we may wonder why this verse considers it appropriate for a husband to put his trust in his wife?
This issue becomes even more surprising when we study the initial instruction יְהוֹוָה gives man in regard to his relationship with his wife: “Therefore a man should forsake his father and his mother, and should cling (davak) to his wife, and they should become [as] one flesh” Bereshis (Genesis)2:24. The word “cling” is the same as that used in reference to “cling” to יְהוֹוָה Devarim (Deuteronomy) 10:20. A man is instructed to form a bond with his wife to the degree that they become as inseparable as if they were one person.

Thus, man’s reliance on his wife is a directive (mitzvah) of the Torah, which teaches them to form a union. Together, as one unit, they trust solely in יְהוֹוָה who created them both and made them for each other.

The emphasis that he trusts her with his heart (the heart of her husband doth safely trust in her) indicates that it is not mere logical trust, but one that is deeply rooted in his emotions as well.

The Torah’s emphasis “They shall be as one flesh” and the Gemara’s expression “His wife is as his body” (Berachos 24a) indicate that a husband should consider his wife as actually apart of himself. Thus, his feelings towards her supersede, in a certain sense, even his relationship with his parents.
Why does the Torah describe marriage as “forsaking one’s parents” Bereishis (Genesis) 2:24, when the Torah itself teaches as one of the Ten Commandments the obligation to always honor one’s parents? The answer is that your spouse is like you, and your care for yourself in a fulfillment of honoring your parents, who desire your completion and achievements in perfecting yourself.

 יְהוֹוָה’s gift of a mate is designed to provide countless benefits.

We are expected to consider the many benefits and to be as appreciative and excited as one who finds infinite treasure!
The word shalal (treasure) usually refers to spoils that are gained by a victor in battle or an unexpected gain. She fulfills his expectations and then much more than he was able to imagine.

She provides him with good and not bad, all the days of her life. 31:12 She is an asset to her husband. She will never intentionally bring harm his way. How do we imagine a person so virtuous as to never cause someone harm? Is she an "saint"? This refers us to the unique capacity inherent in a wife. The Torah reveals יְהוֹוָה’s miracle of a woman in her role as a “helper opposite him” (נגד neged) Bereishis (Genesis) 2:18. Only the Great Designer could fashion a help that serves also as an opposite. A man and his wife perfect each other through their differences. They were not made alike: “Women are a people to themselves”. Each has his/her own ways and attributes, and each is intended by יְהוֹוָה to serve as a test to the other. Each complements the other, so that each one can harmonize and develop his/her potential to the fullest in the service of יְהוֹוָה. Thus, even a contentious wife is a precious gift from Heaven, meant as a test in the service of יְהוֹוָה. When we understand the benefits intended by יְהוֹוָה even from the seeming bad that occurs in this world, we realize that it is not bad at all. A challenge is good, for it helps elevate and perfect a person when he approaches life with the attitudes taught by the Torah.