Kabbalah zu Jeschijahu 3:28

A different meaning is that "a good man" signifies the righteous. As it is written: "Say to the righteous, that it shall be well with him (or: that he is good), for they shall eat the fruit of their doings" (Yeshayah 3:10). Rabbi Yosi said that it alludes to Noah, as it is written: "Noah was a righteous man." Rabbi Yitzchak said that "a good man" alludes to the glory of the Shabbat, because the text begins with the words: "It is a good thing to give thanks to Hashem" (Tehilim 92:2).

Have I not said to you, I shall be clear (Ps. 19:14), for he will be a healer (Isa. 3:7)? He who utilizes the Daughter of a Voice will become rich. There is none who aggrandizes himself to say (I Kings 1:5), learn Gemara. And if he is a poor man, he sleeps on his pledge (Deut. 24:12) and rides on a donkey (Zech. 9:9); he glorifies himself in the hidden wisdom and its tumult, and delights in it (Isa. 5:14). There is no spirit within him (Hab. 2:19), and the living will take it to heart (Eccles. 7:2), for with stratagems will we wage war (Prov. 24:6), with a fortiori [reasoning] and equivalent statements in the bundles of Mishnah, and from the desert a gift (Num. 21:18) [by] which man will live (Ps. 89:49), if he will be as a horse or a donkey not to understand (Ps. 32:9) the laws of God, positive and negative. He tells his words; in keeping them there is great reward (Ps. 19:12) to complete their commandments in the most acceptable way.

Thus it is written, Let this ruin be under your care (Isa. 3:6).

[The passage] made this explanation necessary when it stated, Let this ruin be under your care. This [passage] was written after the verse: For behold, the Lord, the Lord of Hosts, will remove from Jerusalem and from Judah prop and stay (Isa. 3:6). This is a metaphor for the wisdoms and the wise. It is [further] written: For a man shall take hold of his brother of the house of his father: “You have a mantle; [be our ruler]” (Isa. 3:6). That is [to say], you have mastered subjects which are covered with a mantle, such as the Account of the Chariot and the Account of Creation. Therefore it is proper that you be our leader and guide us in them. Let this ruin means that which will ensue from this failure and sin. Be under your care means that he will undergo suffering because of this.

He will respond: In that day he will swear: “I will not be a healer” (Isa. 3:7), since I do not have the knowledge either in revealed or in esoteric [wisdom]. Thus it is [further] written: In my hand there is neither bread nor a mantle; you shall not make me [a ruler].

Rabbi Yehuda said, But we have already learned that the world stands upon seven pillars; (Chesed, Gevurah, Tiferet, Netzach, Hod Yesod, Malchut). As it is written, "She has hewn out her seven pillars" (Proverbs 9:1). Rabbi Yosi told him, It is certainly so! But all the other pillars stand erect because of the seventh pillar, which supports the whole world, and he is 'the righteous,' (the Yesod of Zeir Anpin). And he refreshes and replenishes the world and nourishes all (the worlds). And he is described by the verse, "Say you to the righteous, that it shall be well (also: 'that he is good') with him, for they shall eat the fruit of their doings" (Isaiah 3:10). Moreover, it is also written, "Hashem is good to all; and His tender mercies are over all his works" (Ps. 145:9).

The Zohar in Vayechi was also very strict about this sin when talking about the verse “Woe to the wicked, it shall be ill with him, for according to the deserving of his hands shall be done to him” (Yeshayah 3:11): 191. What is “the deserving of his hands”? Rabbi Yitzchak said: It includes him who defiles with his hands by spilling his semen in vain. 192. For we have learned that he who spills his semen in vain is called evil (Heb. ra), and cannot behold the face of the Shechinah, as it is written: “For You are not an El that has pleasure in wickedness: nor shall evil dwell with You” (Tehilim 5:5) and also “And Er, Yehuda’s firstborn, was evil (Heb. ra)” (Beresheet 38:7). Here too, “Woe to the wicked...ill (Heb. ra)” ALLUDES TO HIM WHO SPILLS HIS SEMEN IN VAIN. Woe to the wicked who is evil and made himself evil (Heb. ra), “for according to the deserving of his hands shall be done to him.” This means that whoever whores himself by letting his semen spill in vain is punished in the world of truth more than any OTHER TRANSGRESSION. 193. Come and see it is written: “Woe to the wicked.” Since it says, “Woe to the wicked (Heb. rasha),” why add ‘evil (ra)’ SEEING THAT THE WICKED IS EVIL? This is as I said: that he has made himself evil, ESPECIALLY HE WHO SPILLED HIS SEMEN IN VAIN. ALSO: “...nor shall evil dwell with You.” Everyone ascends FROM GEHENOM save this one, who does not. HE ASKS: Would you say that other evil - doers who killed people ARE BETTER THAN HE, AND WILL ASCEND WHILE HE SHALL NOT? HE ANSWERS, Come and behold: everyone rises but he does not, because they killed other people, yet he killed his own children, and spilled much blood. Come and behold: it is not written of any other wicked man in the world that he “displeased Hashem” (Beresheet 38:10), only in this case where it says, “And the thing which he did displeased Hashem.” Why? Because, the verse says, “He spilled it on the ground” (Ibid. 9).

48. Rabbi Chiya opened with the words, “He who robs his father or his mother…” (Mishlei 28:24). His father is the Holy One, blessed be He, and his mother is the Congregation of Yisrael. “robs” is as in the words, “the robbery of the poor is in your houses” (Yeshayah 3:14). What is THE ROBBERY? It is man coveting another woman, who is not his wife. 49. We learned there that whoever derives any enjoyment from this world without blessing, it is as if he robs the Holy One, blessed be He, and the Congregation of Yisrael, as written, “He who robs his father or his mother, and says, It is no transgression; he is companion of a destroyer.” Whoever enjoys anything of this world, THE WORDS ‘WHOEVER ENJOYS’ include a woman. Whoever joins a woman to enjoy her without a blessing, NAMELY WITHOUT THE SEVEN BLESSINGS BESTOWED ON THE BRIDE, it is as if HE robs the Holy One, blessed be He, and the Congregation of Yisrael. What is the reason thereof? Because they are united by means of the seven blessings AND HE WHO DERIVES ENJOYMENT WITHOUT THEM BLEMISHES THE SUPERNAL SEVEN BLESSINGS. And if this is true to a single woman, it is all the more true for one who unites with another man’s wife, who has the likeness of above by means of the seven blessings THROUGH HER HUSBAND, all the more so. 50. “he is companion of a destroyer” (Mishlei 28:24) refers to Jeroboam, as was explained, who “says, It is no transgression” (Ibid.), saying, she is single, why should it be forbidden? Therefore, he “robs his father or his mother.” Moreover, “he is companion of a destroyer.” The destroyer is a man who blemishes the form and establishment of above, and all the more so whoever covets his neighbor’s wife to cling to her, who blemishes even more. He is thus blemished forever. He is a destroyer because he blemishes above, blemishes below, and blemishes his soul, as written, “a destroyer,” and, “he who does that destroys his soul” (Mishlei 6:32).

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).

43 The fourth belief is the belief of the peoples of the world who say, Israel sinned, there is no salvation for them in haShem, G-d forbid, " despised silver" were they called. Because the Holy One blessed is he chose them and gave them the choice in their hands to be righteous or evil, and they chose to do evil, and the Blessed One was prevented, as if that could occur, for him to do good for them anymore, as in (Deuteronomy 32:18) "You neglected the Rock that gave birth to you"; and he was forced to abandon them and to exchange them for another people G-d forbid, because it was impossible to save them. And the length of the exile teaches this, and frightens the hearts that are not strong in the true faith:...

44 The fifth belief, is a belief of sinners of Israel, those who recognized their master and intend to rebel against him, like Amon who said (Sanhedrin 103b) "I only act to anger [my creator]", and anything like this. And the text says (Isaiah 3:8), "to provoke the eyes of His glory", that they think they can act agains his will G-d forbid, and that they will anger him with their evil deeds, like one who angers their fellow against their will. And other thought to strengthen themselves with witchcraft and sorcery, and others through knowledge of the angels and their guardians, and as it says in the Midrash (Eichah Rabbah 2:5) that they said to Jeremiah, "I will surround it with water, I will surround it with fire...":