Kabbalah su Proverbi 30:78

Another explanation, A king is "a woman who fears Hashem," as it is written, "A woman who fears Hashem, she shall be praised" (Mishlei 31:30). A tilled field is a strange woman, (the Sitra Achra) as it is written, "That they may keep you from the strange woman" (Mishlei 7:5). For there is a field, and there is a field. There is a field in which all blessings and holiness dwell, as it is written, "Like the smell of a field which Hashem has blessed". And there is a field in which destruction and defilement, extinction, killings and war reside. This king sometimes tills the second field, as it is written, "For three things the earth the earth is disquieted...and a handmaid that is heir to her mistress" (Mishlei 30:21) is covered and darkened until it is purified and joins (Zeir Anpin) above.

How has become dim (Lam. 4:1) for them the candle of commandment and the light of Torah (Prov. 6:23) which gives light to these hypocrites. For like the grass they will soon wither (Ps. 37:2), since a mistake in learning causes intentional sin, Sheol and Abaddon (Prov. 15:11), the venom of serpents and the poison of vipers (Deut. 32:33). But they are altogether brutish and foolish (Jer. 10:8), [following] after vanity, and they will become naught (Jer. 2:5), attempting to bring forth a perverted justice (Hab. 1:4) which will eventuate in a defective deed. Turn away from the tents (Num. 16:26) of the man who slumbers, the ass of a wild man (Job 11:12); a fool and ignorant man is his companion, brutish, unlike a man (Prov. 30:2), who errs and is like a fool.

And we need to wake you up to the many places in the Torah where the name Y"ah is said, as for example: "" (Exodus 17:16). What is 'from generation to generation'? And this is the explanation of the verse: the evil Amalek came from the power of the Primordial Snake, and Amalek's clinging and power come from there, and from the moment that the Primordial Snake threw its pollution on Chava, Adam cut the saplings upward and separated himself, distanced, and this is the secret of the separation of the Shechinah whose essence among the lower ones was "and the dove did not find a resting place for her foot" (Gen. 8:9). Even though Israel stood at Sinai and their pollution ceased, the defect of the moon did not cease permanently, and only at certain times, such as when the appropriate sacrifices were brought, goats on which it was known that Se'ir [a play on the words, goat, sa'ir and Se'ir] was clung onto, which is the first force of Amalek, as in "the first of peoples, Amalek" (Numbers 24:20). And when Amalek came it added sin to the defect of the moon, and it hurt the sciatic nerve on Yaakov, and therefore the kingship of David spread out. And behold, when the saplings were cut in the time of the Primordial Adam and Amalek hurt the sciatic nerve on Yaakov the reading of Amalek was established/fixed. And behold, this is, as if it were possible, that the last two letters of the Name were made defective through Amalek, and the reason is that the hand of YHV"H touched them, as in "and the hand of YHV"H was against them" (I Samuel 12:15). And it says "a snake makes its way over a rock" (Prov. 30:19) and its hint: "And Amalek came and waged war against Israel in Refidim" (Ex. 17:8). Refidim = Refyion yadayim (weakness of hands, see Mekhilta d'Rabbi Yishmael 17:8:4). And therefore it is necessary to say that the Primordial Snake and Amalek both hurt the two last letters of the Name, which are vav and hey, and what was left were the letters yud and hey in which they did not extend hand, since there is not place [in those letters] for the higher princes, because they [the letters] are Above, as we explained. And therefore [the text says] "a hand on the throne of Ya'h", the touched the Throne [kise, kaf-samech-alef] and made a defect on it, and it remained kaf"samech, they hurt the two last letters and Y"ah remained, and therefore, 'al kes Y'ah".

"Hearken Laishah:" The word 'Laishah' also appears in the verse, "The lion (Heb. laish) perishes for lack of prey" (Job 4:11). 'Laish' is the masculine term; 'Laishah' is the feminine. "Why is she called 'laish'? Is it because it is written: 'a lion which is strongest among beasts?" (Proverbs 30:30). Or is it written to remind us that "the lion perishes for lack of prey"? All that is said refers to 'laish.' (Here, Malchut is called) the lower Gevurah, as she is drawn down from the upper Gevurah. But she is also "the lion [who] perishes for lack of prey." When these streams depart and do not enter her, then she is called the 'laishah' (lioness), which perishes for lack of prey. As is written: "The lion perishes for lack of prey, and the lion's whelps are scattered abroad" (Job 4:11).

It also says “he defiles the land” meaning that he defiles the supernal land. The reason is that the supernal land only receives abundance from the supernal Tzaddik, and the Tzaddik only bestows to her, and when man heats himself up for no reason he causes that the supernal brit (the Tzaddik) will be forced to bestow the supernal good abundance to the external forces. The secret of its establishment (of the brit) in the secret of (Genesis 17:21)“I (God) shall establish My covenant, Isaac”, is by the awakening of Torah and good deeds to bestow to her (Shechinah, Malchut) the supernal white Light. Whilst he is “Bal Keri” (someone who is impure because of the release of sperm) that he is heated by the Lamed Yud Angel and her forces, it is also for waste, and anything wasteful or empty is the external forces like the nations that bow down to nothingness and emptiness. But it turns out that the abundance that was supposed to be received by the mistress (Shechinah, Malchut) is received by the maidservant (the Klippot). As said in Proverbs 30:23 “A maidservant, when she displaces her mistress.” And the mistress receives the left-overs which is the harsh judgment of the left side. Thus, “he defiles the land” and whoever knows the secret of the Supernal Zivug knows how grave this sin is.

My Teacher, of blessed memory, wrote in the book ‘Eilimah’ about the Teshuva for this sin, and I summarized his words: we find that he is called ‘evil’, and evil is the opposite of good. The issue is that the Tzadik that is called ‘good’ causes to draw the light of Yesod to the female, since the supernal light goes there via the flow of semen. Since this person bestowed it in vain, the Lamed-Yud Angel arrives there since she is called ‘emptiness’ and ‘vain’, and he causes the Supernal Brit to be forced to bestow to the Chitzonim (Negative External Forces), and he causes “A maidservant, when she displaces her mistress” (Proverbs 30:23), that the abundance that was supposed to go to the Shechinah went to the Chitzonim. Therefore, he is called ‘evil’ and does not see the face of the Shechinah, which is the hidden goodness that is bestowed to her, since he damaged her he does not merit that taste after he enters Gehenom (hell), unlike the other sinners that after their measured time is up in Gehenom they enter the Garden of Eden to receive their rewards, unlike one who damaged emitting semen in vain since there is no greater sin that defiles man’s soul than emitting semen in vain; and this is if he does not do Teshuva. However, if he does Teshuva, nothing stand in the way of Teshuva, and what it explained in the Zohar that it does not depend on Teshuva means that he needs to do things that are above the place of Teshuva. The reason is that one who damages the Brit actually damages the mind, since the sperm is bestowed from there, and he damaged Chochmah. Therefore, he needs to do Teshuva above the place of Teshuva, which is Binah. He needs three things for this correction. The first is Teshuva, the second is wisdom, and the third is humility. Teshuva is to distance himself from evil and cleave to the good, which means to make ornaments and unifications for the Shechinah, in a way that that which She was once separated from the Tzadik, now She will face Him and the Yesod will bestow to Her. Also the Teshuva is to afflict himself with great afflictions and lowering himself, corresponding to that which he heated himself, and with this he will merit the attribute of humility, which is higher than the place of Teshuva, and there is nothing that can’t be fixed with its opposite. So too when he will merit wisdom, from the wisdom he will draw the light of Torah to the Yesod to bestow to Malchut, corresponding to the drops of sperm that are drawn from the brain to the Brit. Also when he draws the supernal secrets from the secret of Da’at to Yesod it corrects the damage, since with this the Shechinah shines by the Yesod, as is explained in the Tikkunei Zohar. In summary, there is nothing that can’t be corrected by Teshuva, and what it says in the Zohar that it is not dependent on Teshuva it means that his Teshuva is difficult, and also part of the difficulty of the Teshuva is when they show him that it does not depend on Teshuva. Nothing stands in the way of Teshuva, and even if you hear ‘Return, you mischievous sons, except for so and so’ like by Elisha (who was called ‘the other’), don’t give up, since Elisha the other eventually was accepted (by the prayers of others) even though he did not do Teshuva, and all the more so had he done Teshuva it would have helped him more and more, but they closed the doors of Teshuva on him and he should have insisted and pleaded until it would open. This is the understanding of what the Sages of blessed memory said that whatever they tell you to do in the World to Come do, besides ‘go out’. The World to Come means the Creator that whatever precept he tells you to do you should do, but not ‘go out’, that if he tells you ‘get out of my house and do not enter’, like by Elisha the other, do not listen and enter with Teshuva, since this is the desire of the owner of the house but he is just trying to mislead you.

358. “And will do that which is right in His sight.” This refers to the righteous, WHO IS YESOD, as is written: “The eyes of Hashem are toward the righteous” (Tehilim 34:16). We have discussed being wary of a maid servant in accordance with the verse: “And a handmaid that is heir to her mistress” (Mishlei 30:23), WHICH MEANS that it causes the righteous to cleave unto a handmaid.

The punishment of one who has relations with a Cutite is stated in the Zohar in Chayei Sarah: 214. For that reason, he who cleaves to a woman from the heathen nations is defiled, and the child that she bears him receives the spirit of defilement. You may ask, Is it not of Yisrael from the side of its father? If so, why should it receive the spirit of defilement? Come and behold: First its father was besmirched when he united with that tainted woman. All the more so, the child that she bears will receive the spirit of defilement upon it. Furthermore, he also transgressed the Torah, as it is written: “For you shall worship no other El; for Hashem whose name is jealous, is a jealous El” (Shemot 34:14), which means that He is zealous of the covenant, SO THAT IT WILL NOT BE TAINTED BY HEATHEN WOMEN. 216. Come and behold: Whoever puts the holy covenant in a woman of a heathen nation causes another place to be defiled; NAMELY, HE BLEMISHES THE SUPERNAL COVENANT AND CAUSES IT TO GIVE PLENTY TO THE HANDMAID. Thus, it is written: “For three things the earth is disquieted...” (Mishlei 30:21).

Come and behold, Whoever puts the holy covenant in a woman of a heathen nation causes another place to be defiled. Thus, it is written, "For three things the earth is disquieted..." (Mishlei 30:21). And though he made him swear by the covenant, Abraham did not yet trust him, but prayed before the Holy One, blessed be He, saying "Hashem, Elohim of the heaven... He shall send his angel before you" (Gen. 24:7). His angel assuredly, the angel of the covenant, whom He shall send so that the covenant will be kept and not defiled among the nations.

And what is written in the "Tikunim" on the verse (Proverbs 30:15) "The abyss has two daughters "give me" [and] "give me", and the wicked who are trapped in this abyss, bark like a dog "hav hav" (hav in Hebrew means give, but its pronunciation reminds one of a dog barking: "hav hav"). They say: "give me the wealth (pleasures) of this [physical] world", "give me the wealth (pleasures) of the [spiritual] world to come".

However, one must exert much effort to arrive at "for its sake", for if one does not strive for it, and never reaches, "for its sake" he falls into the trap of the "maid of impurity", which opposes the "maid of holiness" and confuses the person, so that they never transition from "not for its sake" to "for its sake". Concerning this, the verse says (Proverbs 30:23), "and the maid [of impurity] that inherits her mistress" for it prevents the person from contact with the "mistress" which is the Holy Presence.

I testify of me, that I was anxious for the world that it might happen upon the judgments of righteousness and the world might burn by its flames, as said, “she eats and wipes her mouth” (Mishlei 30:20). From now on, that is, after my demise, the world will be guided according to the actions of each person. The depth is commensurate with the pit, that is, actions are rewarded measure for measure. In this generation there are righteous people, but they are too insignificant and cannot rise to defend the generation and the sheep from the four directions of the world.