Kabbalah do Pirke Awot 2:21

Moreover, our rabbis, of blessed memory, said³⁷Talmud Baba Kama 30, “Whosoever desires to become a Chassid should fulfill the words of Pirkei Avot – which speak regarding the acquisition of good character traits. For example, our sages, of blessed memory, said³⁸Avot 2:1, “Rabbi [Yehudah the Prince] said, “What is the straight path that a person should follow? Everything that is both beautiful to the doer and beautiful to him from others etc.” Akaviah ben Mehalalel said³⁹Avot 3:1, “Contemplate three matters and you will never come to the possibility of transgressing. Know from whence you came and where you are going and before whom you are destined to give an accounting. From whence did you come? - From a putrid drop. Where are you going? – To a place of dust, maggots and worms. Before whom are you destined to give an accounting? – Before the King, King of kings, The Holy One, Blessed is He. Likewise, Rabbi Levitas of Yavneh said⁴⁰Avot 4:4, “Be very, very humble, for the hope of man is maggots.” What Akaviah meant when he said, “and you will never come to the possibility of transgressing” is that you will never be subject to the Yetzer HaRa which causes a person to transgress, because your Yetzer HaRa will cease to be. However, if the Yetzer HaRa still exists and one merely restrains himself by force of willpower, he should have stated, “you will not transgress”.

"and the earth was uninformed and void" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. "And the pit was empty, there is no water in it" (Gen. 37:24). The bad maidservant is the pit, and "the pit" is the male, and we tech regarding this "a boor [bor] cannot fear sin" (Avot 2:5), this is because this boor has no [true] fear of God.

Because if a person does not recognize who is the One who gave Torah to that person, and what the person is supposed to observe, how would the person fear and observe the mitzvot? And regarding this the rabbis said: an ignorant cannot be pious, and a boor cannot fear sin (Avot 2:5).

141 And you will see that there is no existence of the body other than darkness, for even when it reaches the greatest merit that can be found in int, never the less it still needs to be differentiated from the soul, and it can only be differentiated through this separation - that the soul is essentially glorious illumination and comes from the illumination of His countenance may He be blessed, and the body is not like this, rather it is something that in and of itself is darkness, which comes from the hiding of His countenance, rather refining befalls it until the place where it can reach, and it is to the farthest reach where there will be a small separation between it and the soul. Never the less the soul will be soul - something that has no deficiency applicable to it at all; and the body, just the opposite - something that is deficient according to its nature, but that achieved refinement in the refinement that it achieved:

142 And you will see further, that the body has divisions of organs and parts, each one with its utility, for the eye sees and does not hear, and the ear hears and does not see; which is not the case with the soul, that all of the powers which are within it without any of the division into organs like the organs of the body, rather all of it is in every part, and this is certain. Now you will see how this emerges thoughtfully from the introduction which we heard, that the body is created through hiding of haShem's countenance and the soul through the illumination of His countenance. And you will see a great and fundamental introduction, have you not already heard that perfection is one, for there is no relevance to deficiency or excess in actual perfection. But when the Holy One blessed is He does not want to work through his perfection, then there are many ways for The Place to reward or to punish, each person according to their actions, as was explained earlier. And when the decree of the heavenly wisdom is to demonstrate in the creation itself that He created the path and order in which He created it, as we explained, therefore with regard to hiding of His countenance - like its ways are many so did he want to make this creation with many parts and different organs, that they should be actual parallels to all the parts of his properties may He be blessed. This is the mater that I mentioned to you, that for this was it said, "Let us make man in our form, like our image", for with all the elevated characteristics which can be discerned in His glory may He be blessed, when he acts according to the value of his creations, so shall be found divisions in the image of this man; as an example, the eye- under the eye of his interaction who supervises all of the inhabitants of the earth to judge all their actions, like the matter that is said (Genesis 18:21), "I shall descend and will see" - to teach you that a judge cannot judge other than that which his eyes see (Sanhedrin 6b). The ears of man - correspond to the way that the Holy One blessed is he sits and listens to the prayers of all of mankind and all of their praises, and so is it said (Exodus 2:24), "And the Lord heard their cry..."; and our Sages may their memory be blessed said (Avot 2:1), "Know who is above you - a watchful eye and a listening ear". The mouth of man - because the mouth of haShem speaks in visions to his prophets and the splendor of his voice is heard by his angels who possess fortitude of strength and do his will. And similarly like this, all of the other parts of the body can be explained in detail, parallel in their appearance and their matters to His characteristics may He be blessed, that he prepared to activate his creations. And the making of man is right and left, with duplication of his parts to here and there, two eyes, two ears, two hands, to lets, as His characteristics hay he be blessed are also double - whether for benevolence or for His rod, to the right for merit or to the left for obligation. Is this not the path that the heavenly will grasped after concealing his perfection which equilibrates everything towards the good. And indeed, like the parts of the body are discerned and differentiated according to their purpose, so to all of the occurrences of man in the hiding of haShem's countenance revolve and change in His strategy to activate them, like all that which we see in the passage of time, in everyday events.