Kabbalah su Proverbi 19:78

And after that we made known to you this, because the essence of faith and basis of unification is to understand the uses of [the Hebrew is unclear, there is a manuscript brought in the Ramat HaSefer edition that reads: we need to go back and make known to you that the essence of faith and the base of the base is to understand and know all holy names] mentioned in the Torah are all contained in the four lettered Name, which is YHVH, blessed be, and that is called the body of the tree, and the rest of the names - some are root, some are branches, some are treasures and hidden, and each one of them has a specific activity that belongs to it alone. It is similar to a treasury that has several rooms, and each room is specific to what is inside; in this room precious stones and pearls, in this room silver, in this room gold, in this room all sorts of edible things, in this room all sorts of drinks, and in this room all sorts of clothing. And when a person needs something edible, and does not know which room has food, the person could die of starvation, and the rooms are all filled with good things, and the person died not because the request was denied, rather, is was because one did not know in which room was the needed thing. And the exact same way is the comprehension of the holy names of the Blessed one: there are names that are specialized for tefilah and compassion and forgiveness, and there are those for tears, and there are those for injury and difficulties, and there are those for food and sustenance, and there are those for grace. And if one does not know to concentrate during one's tefilah on the name that is the key to what one needs, who caused one not to be able to express one's desire? One's own foolishness and diminished comprehension. And regarding this it is said: "A man’s folly subverts his way, and his heart rages against Y"Y" (Proverbs 19:3). This is because Y"Y's hands are open to all, but a person's foolishness of not knowing in which treasure what he needs is, that person returns empty and thinks in his mind a bad thought, namely, that Hashem withheld from him his desire and his will - and this is not so, rather, his own foolishness of not knowing in which treasury is the thing he needs withheld it from him. And regarding this it is said: "your sins withheld the good from you" (Jeremiah 5:25). And therefore a person needs wander in the ways of Torah and to know the intention of the holy names, so that one will be an expert on them and on their names, and when one desires to request something in front of Y"Y of Blessing, a question and a request, one will concentrate on the name that is specific to one's question, and it is not enough to express all one's needs, rather, one should be beloved on high and pleasant below, and one will find oneself inheriting both this world and the world to come.

395. Rabbi Yosi then asked, "Is not evil (ra) the same as wicked (Heb. rasha)?" THAT YOU DETERMINE THAT RA IS USED SOLELY TO INDICATE THOSE WHO WASTE THEIR SEED? RABBI YEHUDA answered: No. Even he who lifts his hand against his friend is called wicked, even if he causes his friend no harm. It is written: "And he said to the wicked, why do you smite your fellow?" (Shemot 2:13), and not 'Why did you smite your fellow?' THE LATTER WOULD HAVE INDICATED THAT HE HAD ALREADY DONE SO. THUS, EVEN THOUGH HE HAD NOT YET HIT HIM, THE SCRIPTURE CALLS HIM WICKED. 396. Yet, only he who corrupts his ways, thereby defiling himself and the earth, gives strength and power to the spirit of defilement called Ra. As it is written: "Only evil all day." Such a person will not enter the palace OF HASHEM, nor gaze upon the face of the Shechinah, because this sin causes the Shechinah to depart from the world. 397. From where DO WE KNOW THAT THE SHECHINAH LEAVES BECAUSE OF THIS SIN? From Jacob. For when the Shechinah left him, he concluded that there was a defect in his sons AS A RESULT OF THEIR INDULGENCE IN THE ABOVE-MENTIONED SIN. Because of this sin, he concluded, the spirit of defilement was strengthened in the world and the light of the moon, WHICH IS THE NUKVA OF ZEIR ANPIN, was impaired and rendered defective. FOR THIS REASON, THE SHECHINAH WAS GONE FROM HIM. One might wonder why HE THOUGHT SO. It is because this SIN defiled the Temple, and hence the Shechinah left Jacob, EVEN THOUGH HE HIMSELF DID NOT SIN. One who actually defiles his ways and himself gives all the more strength to the unclean spirit. Consequently, when he is defiled, he is called ra (evil). 398. Come and behold: when a man is defiled BY THE ABOVE MENTIONED SIN, he is not remembered by the Holy One, for merit, and he is constantly remembered by THE SPIRIT OF DEFILEMENT, called 'evil', for evil. HENCE, THE SHECHINAH LEAVES HIM AS SOON AS HE IS VISITED BY THE SPIRIT OF DEFILEMENT. Thus, it is said, "he that has it shall abide satisfied; he shall not be visited with evil" (Mishlei 19:23), MEANING THAT he who follows the right path AND DOES NOT FALL PREY TO THE ABOVE MENTIONED SIN "shall not be visited with evil. Thus, it is written: "Only evil all day" and also, "nor shall evil dwell with You" (Tehilim 5:5), and they are called 'evil' and not 'wicked.' Also, it is written: "even though I walk through the valley of the shadow of death, I shall not fear evil, for You are with me" (Tehilim 23:4). THIS IS BECAUSE IT ALSO WORKS THE OTHER WAY: IF THE SHECHINAH IS ACCOMPANYING A MAN, HE NEED NOT FEAR THE SPIRIT OF DEFILEMENT, AS IT IS WRITTEN: "I SHALL NOT FEAR EVIL, FOR YOU ARE WITH ME." JUST AS THE SHECHINAH FLEES DEFILEMENT, SO DEFILEMENT FLEES FROM THE SHECHINAH.

It says in the end of that article (Zohar Beresheet B verse 398): “Come and behold: when a man is defiled BY THE ABOVE MENTIONED SIN, he is not remembered by the Holy One, for merit.” This is explained by what it says in the Talmud, Tractate Brachot Chapter 2, “Rabbi Chiya Bar Abba said in the name of Rabbi Yochanan, whoever satisfies himself with words of Torah, and then sleeps, bad news does not come to him, as it says ‘He that has it shall abide satisfied; he shall not be visited with evil’ (Proverbs 19).” According to the words of Rabbi Shimon, this ‘evil’ that is mentioned in the verse is one who emits semen in vain, meaning that he will not come to wasting his seed at night if he is satisfied with words of Torah, because words of Torah is the remedy to this illness, as we will explain further. When it says “when man is defiled…” it means that as long as he does not do Teshuva about this sin he won’t be remembered for merit by the Creator in his dreams, and on the contrary, since the Chitzonim (external forces) controlled him they remember him for bad and defile him with Keri (semen). This is what it means when it says “and he is constantly remembered by THE SPIRIT OF DEFILEMENT, called ‘evil’, for evil. HENCE, THE SHECHINAH LEAVES HIM AS SOON AS HE IS VISITED BY THE SPIRIT OF DEFILEMENT”.

Especially one who is not married should never sleep on his bed until he is satiated with Torah, as it says in Tractate Berachot page 14: “Rav Yochanan said, whoever satiated himself with words of Torah and sleeps, does not get informed with bad news, as it says, “and whoever has it rests satisfied; he will not be visited by evil” (Proverbs 19:23).” It is already known that “evil” means one who emits semen in vain, as it says “guard yourself from anything evil” (Deuteronomy 23:10), which the sages explained to mean negative thoughts during the day. Therefore it is proper for one not to rest until he reads a lot of Torah in a way that he will be full, just like when one satiates himself with food one should satiate himself with the Torah until he can no longer study, like one who is so full from food that he can’t eat any more.

The hairs of the beard of Arich Anpin
Everything precious depends on the beard of Atika Kadisha, which is Arich Anpin. It is called the fortune of all. Both those above and below are made bountiful from this most precious beard called Mazala. They all look up to receive abundance from that Mazala. The life of everything, sustenance of everything, depends on that Mazala. Heaven and earth – Zeir Anpin and Malchut – depend on that Mazala, as does beneficial rain. All look up to that Mazala. Celestial and terrestrial armies depend on that Mazala.