748. To Renew the Reason

Any woman who does not have matrimony, not on it and not on others, the offspring is like her. And which one is it? The offspring of a handmaid and a foreigner. How do we know about a Canaanite handmaid? Rav Huna said, “Kara said, ‘Sit here with the donkey,’ with he who is like a donkey,” meaning that matrimony does not apply. “Her offspring is like her,” as Kara said, “The woman and her children will be to her master.”

How do we know about a foreigner? Kara said, “You will not marry with them,” meaning that matrimony does not apply. How do we know that her offspring is like her? Rabbi Yochanan said in the name of Rashbi, as Kara said, “For they will turn your sons away from following Me.” Your son who comes from an Israelite is considered your son, and your son who comes from an idol-worshipper is not considered your son, but her son (Kidushin 68).

We should understand this in ethics:

Matrimony means a man who is rewarded with Kedusha [holiness].

An offspring is understandings that help the work.

An Israelite is the Shechina [Divinity].

A handmaid and a foreigner are the Sitra Achra [other side].

A Canaanite handmaid means a Klipa [shell/peel] of the quality of “donkey,” which is the heart.

A foreigner means the Klipa of an ox, which is the mind.

“The offspring is like her” means that the Torah and work, which are the understandings and feelings that one obtains through Torah and work are like her. In other words, they have no other value, but what applies to them is what applies to the intention, meaning the obligator. That is, if the reason that obligates one to engage in Torah and work, the reason is called “mother,” who delivers the obligation to his engagement in Torah and work.

By this we should understand “Your son who comes from an Israelite.” That is, if the reason that obligates her to work is the Shechina, it is pertinent to say “your son,” for the above reason that the consequence always follows the cause.

Also, we should say that this applies during the preparation, too. That is, even though he has still not been rewarded with entering the Kedusha, but he wants to enter the Kedusha, at that time the reason, namely the desire to be rewarded with Kedusha, the quality of Israelite, and the result, namely the Torah and work that he does in order to be rewarded with Kedusha, is named after her.

It is likewise to the contrary: If the reason that obligates is the quality of idol-worship and a Canaanite handmaid, although he is still not attached to these Klipot [shells/peels], the Torah and work are already named after the Klipot.

Hence, one must always renew the reason, so the result will be named after the reason.