Kabbalah sobre Pirkei Avot 1:27

From the above, we find that there are four sources of all the bad character traits. These are arrogance (including anger, which adheres to it), idle chatter, lust for pleasure and depression. Their sources are the four Kelipot of the Yetzer HaRa (The Evil Inclination) in the fundamental soul. The opposites of these are four good character traits whose sources are the four good elements of the fundamental soul. These are;
1) Humility. This is a total sense of unimportance. Such a person distances himself from any kind of anger, because anger is a result of haughtiness.
2) Silence. Except when he is occupied in the study of Torah and mitzvoth or in the physical needs of the body or for the needs of others, he acts as if mute, as one who cannot open his mouth.
3) He despises all physical pleasure or unnecessary excesses.
4) He is always happy with his lot. This is because he realizes that it is all from above and everything that G-d brings about is for the good. This attitude also results in alacrity with perfect joy in serving his Creator, as scripture states²⁴Psalms 119, “I rejoice in your words (O G-d) as one who has discovered vast treasure.” Similarly our sages stated, “Make Torah study your permanent priority and your occupation a temporary one”.

This is the advice necessary for the man whom the king wishes to honor (Esther 6:6). Peace of mind to the poor and lowly of spirit, who trembles at His word (Isa. 66:2). Let him not boast of the morrow (Prov. 27:1), “for the reward of [the performance of] a commandment is a commandment” (Avot 4:2). He desired it for his habitation (Ps. 132:13); until the day breathe (Song 2:17) man will go out to his labor (Ps. 104:23), [which] will be accepted for him (Lev. 1:4), his fruit in its time (Ps. 1:3). This tarrying in the house for a little (Ruth 2:7), for the command of the king was urgent (I Sam. 21:9). Prepare outside your sword and your bow (Gen. 27:3), and do all your labor (Exod. 20:9) in Scripture, Mishnah, and Gemara, and there will be stored for you in the field of apples⁴The “apple trees” symbolize the sefirot from Gedulah to Yesod. Malkhut is called the “Field of Apples” because she is filled with “apple trees.” a heap of good deeds. Afterwards you will build your house “as a meeting house for the sages” (Avot 1:4), numerous and perfect (Nah. 1:12), seated upon judgment seats (Judg. 5.10) in holiness, and receiving one from another in whispers, crowned with their tefillin and fringes which they make for themselves (Deut. 22:12) to wrap themselves with awe and fear. They seclude themselves like standing Seraphim (Isa. 6:2), like brethren sitting together (Ps. 133:1). And if, as God lives (I Sam. 20:3), they speak of the face of the eagle (Ezek. 1:10), they were swifter and stronger than lions (I Samuel 1:23), and the noise of the wings of the living creatures (Ezek. 3:13) says, Blessed be the glory of God (Ezek. 3:12), who loves righteousness (Ps. 11:7), and the words rejoice as when they were given at Sinai from before God, the Lord of all the earth (Josh. 3:13).

The significance of this [passage] is that there are two ways to approach prayer. The first [way] is that of “slaves who serve their master in order to receive a reward” (Avot 1:3). Thus their prayer [is meant] according to the literal meaning with regard to their enjoyment [of the pleasures] of this world. To such [worshippers], prayer [consists] of asking God for their sustenance in the lower [world]. However, there are children [of God] whose entire purpose in prayer is to unify Malkhut with Tiferet. This is the mystery of “psalm” which he interpreted as partaking of the mystery of “praise” (hallel). Thus, through their prayer they abandon the matters of this world and occupy themselves with the Account of the Chariot, which is the mystery [of the divine name] Y’HDOVNHY.¹⁶This is a combination of the two divine names, YHVH and ADoNaY. On the Kabbalistic use of divine names, see Moshe Idel, Kabbalah: New Perspectives (New Haven, 1988), pp. 96-123. Concerning this particular divine name, see Mark Verman, “The Development of Yihudim in Spanish Kabbalah,” Jerusalem Studies in Jewish Thought 8 (1989): 25-42. For the union of the Holy One, blessed be He, and His Shekhinah is termed the Account of the Chariot, which is [equivalent to] “psalm.”

Regarding conversation with a Niddah woman, it is explained in Midrash Rabbah (Bamidbar Rabbah 10:8): Why did the Torah prohibit grape extract and all that comes from grapes if one cannot get drunk from them? From here we learn that one must distance himself from anything repulsive and anything similar, and we also learn that the Torah made a safeguard/fence for its words. We also learned (Pirkei Avot chapter 1) “Be cautious in judgement, establish many pupils, and make a safety fence around the Torah.” How? Make a safety fence for your words just like the Torah did for its words, as it says “you may not come close to a woman during her Niddah period to reveal her nakedness” (Leviticus 18:19); I would think it would be permitted to hug and kiss her and speak to her about mundane things; we thus learn “you may not come close”. I would think it would be permitted to sleep next to her with her clothes on; we thus learn “you may not come close”. I would think it would be permitted if she washes her face and color her eyes blue and I would take a cup to drink from her hands; we thus learn, “and of her that is sick with her impurity” (Leviticus 15:33), all the days that she is impure she is “banned” (Nidui) from her husband. From here they say that one who makes herself look unattractive during her period pleases the spirit of the Sages, and one who puts ornaments and make-up during her period displeases the spirit of the Sages.