Musar к Ийова 3:3

The premature death of minors is connected with the spiritual preparations a husband undergoes before sexual union with his wife. From every such [successful] union a soul is created, i.e. released from G–d's store of souls. If both father and mother at the time of their union were keenly aware of the sacred nature of the commandment they were performing, then the soul released from such emanation by the parents on earth will retain its original state of holiness and purity, if the parents failed to permeate their act of union with an awareness of the holy task they were performing, then that soul may be assigned to Lilith. This is what is meant by Job 3, 3: והלילה אמר הורה גבר, "And 'night' announced a male has been conceived." Our sages in Nidah 16 say that the angel that has been given domain over conceptions is called Laylah; when the parents have not sanctified themselves, however, Lilith oppresses, for the conception originated in the domain of זנונים, gratuitous self-gratification of the flesh. This brings us back to the weak spot in man, i.e. the גיד הנשה.

There are numerous references to this in our Midrashic literature. Shemot Rabbah 30,11, quoting Job 23,3-4, "would that I could find Him, reach His dwelling place, I would set out my case, משפט, before Him, fill my mouth with arguments," explains this in the following parable. A drunken prison guard rebelled, opened the gates to let the prisoners escape, cursed the picture of the ruler, and demanded to see the king, threatening that he would tell the king to his face what he thought true justice should be. He even went as far as stoning the king's image. He was shown the ruler sitting on a platform, dispensing punishment to a lady of aristocratic bearing, he observed the king handing down a verdict against his provincial governor, etc. At that point the palace guard became frightened and apologised, explaining that his drunken stupor had been the reason for his outrageous conduct, which included not recognising his king when he saw him. Similarly Job 23,4. When Job cursed the day he was born (Job 3,3/4) he in fact cursed the angel in charge of who will be born when and under what mazzal. This angel is called לילה. Later on Job reflected how G–d had punished Miriam for speaking out against Moses (Numbers 12,10); he further observed how G–d had punished Moses not allowing him to enter the Holy Land because he had struck the rock instead of merely speaking to it (Numbers 20,12). He also noted that G–d had blinded Isaac (for having loved the wicked Esau), see Genesis 27,1. He realised moreover that G–d had punished Abraham for having asked: "how do I know that I will inherit?" (Genesis 15,8) G–d had responded by telling Abraham that his descendants would be slaves in a foreign land for four hundred years before being liberated (Genesis 15,13). G–d had also קרב קיסין, struck at Jacob with a piece of wood, causing the latter to limp as a result of the nocturnal encounter with the שרו של עשו, the guardian angel of Esau, to use the words of the Midrash. When Job had reflected on all this, he begged G–d's forgiveness for having spoken out rebelliously, and he excused himself by having been drunk. This is why it says in Job 19,4: “ואף אמנם שגיתי, אתי תלין משוגתי,” If indeed I have erred, my error stays with me overnight." All of this, because he did not realise the power of דין. So far the Midrash.