Chasidut · Izhbitz
Mei HaShiloach, Volume I, Genesis, Bereshit/מי השלוח·
אבְּרֵאשִׁית בָּרָא אֱלֹקִים. בָּרָא הוּא מִלְּשׁוֹן חִיזּוּק, הַיְינוּ שֶׁבָּרִאשׁוֹנָה אִמֵּץ וְחִיזֵּק הַיְסוֹדוֹת שֶׁיּוּכְלוּ לְקַבֵּל הַבְּרִיאָה, כְּמוֹ מֶלֶךְ שֶׁבּוֹנֶה אוֹצָר מְחַזֵּק אֶת הַיְסוֹדוֹת וְהַדְּפָנוֹת שֶׁיּוּכְלוּ לְקַבֵּל מַה שֶּׁיַּנִּיחַ לְתוֹכוֹ, וְהַשָּׁמַיִם וְהָאָרֶץ הֵם יְסוֹדוֹת הָעוֹלָם, וְהֵם מְרַמְּזִין בְּנֶפֶשׁ הָאָדָם עַל הַלֵּב וְהַמּוֹחַ, בְּעֵת שֶׁיִּרְצֶה הָאָדָם לֵילֵךְ עַל פִּי רְצוֹן הַש"י בִּכְדֵי שֶׁיִּהְיֶה בְּרִיָּה שְׁלֵימָה, אָז צָרִיךְ לְאַמֵּץ וּלְחַזֵּק אֵלּוּ שְׁנֵי הַיְסוֹדוֹת, הַיְינוּ לִמְסוֹר הַשֵּׂכֶל וְהַמַּחְשָׁבָה שֶׁבָּרֹאשׁ וְכָל תַּאֲווֹת לִבּוֹ לְהַש"י וּלְהַמְלִיךְ אוֹתוֹ יִתְבָּרַךְ עֲלֵיהֶם שֶׁלֹּא יִפְעוֹל בָּהֶם דָּבָר זוּלַת רְצוֹן הַש"י. וּכְמוֹ שֶׁאָמַר הַבֶּעשׁ״ט בְּדָבָר שֶׁמַּחְשָׁבָה שֶׁל אָדָם מְחַשֶּׁבֶת שָׁם הוּא הָאָדָם כֻּלּוֹ. וְזֶהוּ פֵּירוּשׁ הַפָּסוּק (משלי כ"ג,כ"ו) "תְּנָה בְנִי לִבְּךָ לִי", וּמִמֵּילָא "דְּרָכַי תִּצֹּרְנָה", הַיְינוּ כְּשֶׁתִּמְסוֹר לִבְּךָ לְהַש"י אָז תִּהְיֶה אֶצְלְךָ עֲבוֹדַת הַש"י עִיקָּר וְכָל דִּבְרֵי עוֹלָם הַזֶּה טְפֵלִים לָזֶה, עַל דֶּרֶךְ מָשָׁל עָשִׁיר שֶׁיֵּשׁ לוֹ בֵּן הָגוּן וְחָכָם וּמַשִּׂיא אוֹתוֹ אִשָּׁה לְפִי כְּבוֹדוֹ וּבְשָׁעָה שֶׁהֵכִין צָרְכֵי הַנִּשּׂוּאִין וְיִטְעַם מֵהַמַּאֲכָלִים שֶׁהֵכִין, בְּעֵת טָעֳמוֹ מֵהַמַּאֲכָל יִזְכּוֹר שִׂמְחַת בְּנוֹ וְהַטְּעִימָה אֶצְלוֹ טְפֵילָה וְהָבֵן.
1“In the beginning God created ….” (Bereshit, 1:1)“Created” means strengthening. In the beginning, God strengthened and reinforced the foundations so that they could receive the creation. This is like a king who builds a treasure house. First, he strengthens the foundations and the walls so they can receive his treasures. The heavens and the earth are the foundations of the universe, which correspond in a human being to the mind and the heart. When a person wants to live according to God’s will and become a complete creation, he needs to fortify and strengthen these two foundations. In other words, he must hand over his intellect and thoughts, and his most heartfelt desires to God, crowning God over them, so that he uses them only according to His will. This is as Rabbi Israel, the holy Baal Shem Tov, taught: “A person is entirely where his thoughts are.” This is also the meaning of the verse, “My son, give me your heart, and let your eyes follow My ways” (Mishlei, 23:26). That is, if you give Me your thoughts, then you will naturally follow My ways. For when you commit your heart to God, serving Him will become primary in your life, and all worldly concerns secondary. This is like a rich man who has a wise and wonderful son whom he betroths to a woman befitting his honor. When he prepares the wedding banquet and tastes the food, all he thinks of is the joy of his son, while the taste of the food is secondary.
בוַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי אוֹר. (בראשית רבה פרשה א',א') רַבִּי הוֹשַׁעְיָא רַבָּה פָּתַח, (משלי ח',ל') "וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם", אָמוֹן פֶּדָגוֹג אָמוֹן מְכֻסֶּה אָמוֹן מֻצְנָע וְאִית דְּאָמְרִי אָמוֹן רַבָּתָא וְכוּ' דָּבָר אַחֵר אָמוֹן אוּמָּן. הָעִנְיָן בָּזֶה כִּי כְּמוֹ שֶׁיִּמָּצֵא בְּהָאָדָם מֵהַתְחָלַת הֲוָיָתוֹ עַד בִּיאָתוֹ לְתַכְלִית שְׁלֵמוּתוֹ חֲמִשָּׁה מִינֵי הֲוָיוֹת וּמַדְרֵגוֹת. בָּרִאשׁוֹנָה בִּשְׁעַת זְרִיעַת הָאָב וְהָאֵם אָז הוּא בְּהֶעְלֵם גָּמוּר שֶׁאֵינוֹ נִכָּר לְשׁוּם בְּרִיָּה. וַהֲוָיָה הַשְּׁנִיָּה הַיְנוּ אַחַר שֶׁנּוֹצַר בִּמְעֵי אִמּוֹ בִּשְׁעַת הָעִבּוּר אָז יָחֵל לִהְיוֹת בּוֹ קְצָת הַכָּרָה וּתְפִיסָה. וַהֲוָיָה הַשְּׁלִישִׁית הוּא כְּשֶׁנּוֹלָד אָז נִשְׁלַם הֲוָיָתוֹ וְיוּכַּר לְעֵין כֹּל שֶׁהוּא בְּרִיָּה. וַהֲוָיָה הָרְבִיעִית הוּא כְּשֶׁנֶּעְתָּק מִשְּׁדֵי אִמּוֹ וְיַתְחִיל לַעֲשׂוֹת פְּעֻלּוֹת. וַהֲוָיָה הַחֲמִישִׁית כְּשֶׁנּוֹשֵׂא אִשָּׁה וּמַתְחִיל לַעֲשׂוֹת הֲוָיָה חֲדָשָׁה לְהִבָּנוֹת בִּנְיָן וְקִיּוּם עֲדֵי עַד אֲשֶׁר לְתַכְלִית זֶה נִבְרָא. וְכֵן הוּא הַחֲמִשָּׁה הֲוָיוֹת הָאֵלּוּ בִּבְרִיאוּת הָעוֹלָם, שֶׁיָּצָא מִן הָאַיִן וְהֶעְלֵם הַגָּמוּר אֶל הַגִּלּוּי וְהַיֵּשׁ, בַּתְּחִלָּה הָיְתָה נִקְרֵאת אָמוֹן מֻצְנָע כִּי הָיְתָה נִכְלֶלֶת בְּעַצְמוּתוֹ יִתְבָּרַךְ וְלֹא הָיָה שׁוּם הַכָּרַת אֲצִילוּת מִמֶּנּוּ יִתְבָּרַךְ וְזֹאת הָיְתָה הֲוָיָה הָרִאשׁוֹנָה. וּכְשֶׁנֶּאֶצְלָה מִמֶּנּוּ יִתְבָּרַךְ וְהִתְחִילָה לָצֵאת יוֹתֵר אֶל הַהִתְגַּלּוּת אָז הָיְתָה הֲוָיָה הַשְּׁנִיָּה הַנִּקְרֵאת אָמוֹן מְכֻסֶּה וְהוּא סוֹד הָעוּבָּר שֶׁהוּא מְכֻסֶּה. וְאַחַר כָּךְ יָצְאָה יוֹתֵר לְהַהִתְגַּלּוּת וְנִקְרֵאת אָמוֹן פֶּדָגוֹג. וְאֵלּוּ הַג' הֲוָיוֹת הֵם הַשְּׁלֹשָׁה סְפִירוֹת הָרִאשׁוֹנִים הַנֶּעֱלָמִים וְהֵם כֶּתֶר חָכְמָה בִּינָה, וְהַמִּדְרָשׁ מְפָרֵשׁ מִתַּתָּא לְעֵילָא בַּתְּחִלָּה אָמוֹן פֶּדָגוֹג נֶגֶד בִּינָה וְאַחַר כָּךְ אָמוֹן מְכֻסֶּה שֶׁהוּא נֶגֶד חָכְמָה וְאַחַר כָּךְ אָמוֹן מֻצְנָע שֶׁהוּא נֶגֶד כֶּתֶר, וּלְרֹב הַעְלָמָתָהּ נִקְרֵאת מֻצְנָע, וְאַחַר כָּךְ הִתְגַּלָּה יוֹתֵר אֶל הַגִּלּוּי הַנִּקְרָא אָמוֹן רַבָּתָא הַיְנוּ שֶׁהִתְחִילָה לְהִתְגַּדֵּל וְהוּא סוֹד נֶעְתָּק מִשְּׁדֵי אִמּוֹ. וְאַחַר כָּךְ אָמוֹן אוּמָּן, הַיְנוּ כִּי יָצָא אֶל הַהִתְגַּלּוּת הַגָּמוּר וְהִתְחִילָה בְּעַצְמָהּ לִפְעֹל הֲוָיוֹת חֲדָשׁוֹת עַל פִּי רְצוֹן הַש"י. וְלָכֵן בַּחֲתֻנָּה מְבָרְכִין בִּרְכַּת אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ וְאֵין מְבָרְכִין זֹאת הַבְּרָכָה בִּשְׁעַת הוֹלָדָה כִּי אַף שֶׁהָאָדָם נוֹלָד לֹא נִשְׁלַם בִּשְׁלֵמוּת רַק כְּשֶׁיַּתְחִיל לְהִשְׁתַּדֵּל לַעֲשׂוֹת הֲוָיָה חֲדָשָׁה וְהוּא כְּשֶׁנּוֹשֵׂא אִשָּׁה. וְזֶהוּ פֵּרוּשׁ "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ", הַיְנוּ מִזְּמַן זְרִיעָה עַד זְמַן שֶׁיֻּכַּר הָעוּבָּר יִקָּרֵא תֹּהוּ, וּמִזְּמַן שֶׁיֻּכַּר יִקָּרֵא בֹּהוּ הַיְנוּ שֶׁהֻכַּר שֶׁיֵּשׁ אֵיזֶה דָּבָר אַךְ אֵינוֹ יוֹדֵעַ מַה הוּא. וְהַתִּשְׁעָה חֳדָשִׁים נִקְרָאִים "וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם", לְפִי שֶׁאָז יֵשׁ צִפּוּי וְקִוּוּי לֵידַע הַסּוֹף מִזֶּה, עַל כֵּן יִקָּרֵא תְּהוֹם. "וְרוּחַ אֱלֹקִים מְרַחֶפֶת", הַיְנוּ בִּשְׁעַת יְשִׁיבָה עַל הַמַּשְׁבֵּר שֶׁאָז קָרוֹב לְמִיתָה יוֹתֵר מִלְּחַיִּים, כִּדְאִיתָא (בגמ') (ויקרא רבה פרשה כ"ז,ז') "וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר", הַיְנוּ כְּשֶׁנִּגְמוֹר הַיְשׁוּעָה בִּשְׁלֵמוּת. וְנֶאֱמַר חֲמִשָּׁה פְּעָמִים יְהִי אוֹר נֶגֶד חֲמִשָּׁה הֲוָיוֹת הַנִּזְכָּרִים, וְהָאַחֲרוֹן "וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם", הַיְנוּ שֶׁנִּשְׁלַם כָּל הַמְכֻוָּן לַאֲשֶׁר בָּרָא הַש"י אֶת הָעוֹלָם.
2“And God said, ‘Let there be light,’ and there was light.” (Bereshit, 1:3)It is said in the Midrash (Bereshit Rabbah, 1:1), “Rabbi Ushaya Rabba opened, (Mishlei, 8:30) ‘And I was as one brought up with him, and I delighted in him each day.’ Ammon, or ‘brought up,’ means like a tutor.1] up Hadassa, that is, Esther.” Also, ‘Ammon,’ he was well covered. ‘Ammon,’ he was hidden [or well cared for]. There are those who say, ‘Ammon,’ is the name of the capital (in Egypt, Alexandria was once called ‘Ammon.’)2 means famous. Another interpretation: ‘Ammon’ is an artisan.” We find these five interpretations of Ammon in man, who goes through five states of being from the beginning of his existence until his final completion. At first, when his father and mother conceive him, he is completely hidden, unrecognizable to any part of creation. The second state of being occurs when he is formed in his mother’s womb and becomes recognizable as a separate entity. The third, when he is born and his existence is complete. Then, all see how he a separate entity. The fourth, when he is weaned from his mother’s breast and begins to act on his own. And the fifth, when he marries a wife and begins to create new beings, built as an everlasting structure. It is towards this end that was he created. And thus, we find these five states of being in the creation of the world, which emerged from nothing and from being completely hidden to become revealed and substantive. At first the creation was called “brought up in secret,” for it was included in God’s essence, may He be blessed, and there was no sign of it emanating from Him. This was the first state of being. When the creation emanated from God and began to become revealed, it entered the second state of being, called “brought up, well covered.” This is the secret of the embryonic state, which is well covered. Afterwards, it became further revealed, called “brought up as by a tutor.” These three states of being are the first three hidden sefirot: Keter (crown), Chochmah (wisdom), and Binah (understanding).3 The Midrash explains these three sefirot from below to above. First, “raised as by a tutor” is Binah, “raised well covered” is Chochma, and “raised in secret” is Keter, the sefira so concealed that it is called “in secret.”Afterwards it revealed itself even more, called “Ammon the capital” (literally: “Greater Ammon”) as the creation began to enlarge. This is the meaning of being weaned from the mother’s breast. Afterwards, “Ammon is an artisan,” where the creation emerges into complete revelation, and started to create new creatures, according to His will. This is why we make the blessing, “who formed man in His image,” under the wedding canopy, and not at birth. Because when a person is born, he is not yet complete; only when he marries and begins to make new beings.This is what the Torah means when it says, “and the world was tohu u’vohu, chaos and void.” From the moment of conception until the embryo becomes apparent, it is called tohu, chaos or unformed. Once it is recognized it is called bohu, void; that is, seeing something and not knowing what it is. The nine months of pregnancy are called “and darkness on the face of the abyss.” At that time, though the outcome is not yet clear, we hope for and anticipate the birth. Thus we call it, “the abyss.”4 “And the spirit of God hovered” is the moment when the woman gives birth, when both mother and child hover closer to death than life, as we find in the Midrash and Gemara (Vayikra Rabba, 27:7). “And God said, let there be light,” means complete salvation. The five times the verses mention, “light” correspond to the five states, mentioned above. The last one is “and God called the light day,” in which God realizes all of His intentions in creating the world.
גוַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם. הַיְינוּ כִּי מִתְחִילָה בָּרָא הַש״י אֶת כָּל הַבְּרִיּוֹת וְאַחַר כָּךְ עַ״י שֶׁהֵבִינוּ הַבְּרִיּוֹת וְהִכִּירוּ חֶסְרוֹנָם שֶׁאֵין לָהֶם מִי שֶׁיְּחַבֵּר חִיּוּתָם אֶל הַש״י, כִּי ע״י הָאָדָם יְחֻבְּרוּ כָּל דִּבְרֵי עוֹלָם הַזֶּה לַהַש״י כִּי הוּא מַעֲלֶה אֶת הַכֹּל כַּיָּדוּעַ, שֶׁהַדּוֹמֵם מַכְנִיס כֹּחוֹ בַּצּוֹמֵחַ וְצוֹמֵחַ בַּחַי וְחַי בַּמְּדַבֵּר וְהָאָדָם ע״י שֶׁיַּעֲבֹד בְּכֹחוֹ אֶת הַש״י אָז יַעֲלֶה כָּל הַכֹּחוֹת שֶׁקִּבֵּל מֵעוֹלָם הַזֶּה אַף כֹּחַ הַדּוֹמֵם, וְכַאֲשֶׁר רָאוּ הַבְּרִיּוֹת מַה שֶּׁחָסַר לָהֶם אָז בְּכֹחָם פָּעֲלוּ אִתְעָרוּתָא לְעֵילָא לִבְרִיאַת הָאָדָם. "וַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם", הַיְינוּ שֶׁהַש״י אָמַר לְכָל הַבְּרִיּוֹת שֶׁכֻּלָּם יִתְּנוּ מִכֹּחָם וְיִצְטָרְפוּ לִבְרִיאַת הָאָדָם לְמַעַן יִהְיֶה לָאָדָם חֵלֶק בְּכֻלָּם, בִּכְדֵי שֶׁאִם יִצְטָרֵךְ הָאָדָם לִדְבַר מָה יַעַמְדוּ כֻּלָּם לַעֲזֹר לוֹ כִּי בְּרָעָתוֹ יֵרַע לָהֶם גַּם כֵּן כְּמוֹ בְּדוֹר הַמַּבּוּל, וּבְטוֹבָתוֹ יוּטַב גַּם לָהֶם.
3“And God said, let us make a man ….” (Bereshit, 1:26)In the beginning God created His creation. Afterwards, the creation understood that it was lacking, with nothing to connect its vitality to God. For it is man who connects all aspects of creation to God, and who raises everything back up. Inanimate matter gives power to vegetation, vegetation to animals, and animals to Man. Then, when a person serves God with all his strength, he uplifts all the energies he received from this world, even from the inanimate realm. When the creation saw its deficiency, it effected an awakening from below and desired the creation of man. When God said, “let us make a man,” He was addressing the entirety of creation, summoning every part of creation to give of its power and join in the creation of man, so that man would have a portion in all of them. Then, if man should need anything, they would all be able to help him, for his evil behavior would harm them, as in the generation of the flood, while his good behavior would benefit them.
דוַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם. אָמַר הָרַב הַקָּדוֹשׁ מִפַּרְשִׁיסְחָא זצללה״ה, לֹא מָצִינוּ בְּכָל תַּנַ״ךְ לְהִקָּרֵא לִבְרִיאַת הָאָרֶץ צָבָא אַךְ מִשֶּׁבָּא עַם יִשְׂרָאֵל לָעוֹלָם נַעֲשָׂה לָאָרֶץ גַּם כֵּן שֵׁם צָבָא. בֵּאֵר דְּבָרָיו דְּעִנְיַן צָבָא הוּא רֹב הַמִּתְאַחֵד תַּחַת אֶחָד הַמְאַחֵד אוֹתָם וְהַיְינוּ תַּחַת הַמֶּלֶךְ הַמּוֹשֵׁל עַל כֻּלָּם בְּיַחַד, וְהִנֵּה בַּשָּׁמַיִם יִתָּכֵן לוֹמַר לְשׁוֹן צָבָא כִּי שָׁם נִכַּר מַלְכוּתוֹ וְאַחְדּוּתוֹ עַל צְבָא הַשָּׁמַיִם שֶׁהוּא מוֹלֵךְ עֲלֵיהֶם, וְהוּא מְאַחֵד אוֹתָם, ע״כ נֶאֱמַר בְּכָל פַּעַם "צְבָא הַשָּׁמַיִם", אֲבָל בָּעוֹלָם הַזֶּה אֲשֶׁר הָעכומ״ז מַכְחִישִׁים אֶת הַהַשְׁגָּחָה שֶׁל הַקב״ה לֹא יִתָּכֵן לוֹמַר עֲלֵיהֶם לְשׁוֹן צָבָא רַק לְשׁוֹן צֶאֱצָאִי' כְּמוֹ שֶׁנֶּאֱמַר (ישעיה י״ב,ה׳) "רוֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ", כִּי צֶאֱצָאִי' הַיְינוּ לְשׁוֹן הִתְפַּשְּׁטוּת, אַךְ כַּאֲשֶׁר בָּאוּ יִשְׂרָאֵל לָאָרֶץ וְהִכִּירוּ אֲשֶׁר הַש״י מוֹשֵׁל עֲלֵיהֶם וּפִרְסְמוּ אֶת שֵׁם ה׳ אַף בָּעוֹלָם הַזֶּה אָז יִקָּרֵא גַּם לָאָרֶץ בְּשֵׁם צָבָא.
4“And thus the heavens and the earth were completed and all their host.” (Bereshit, 2:1)The holy Rav of Pshiske, Reb Simcha Bunem, may the mention of the Tsaddik be for a blessing in this world and the world to come (the author’s Rebbe), said that nowhere in all of Torah and Scripture is the creation of the earth is called a host.5 in Hebrew. Yet from the time that the people Israel came into the world, the earth was also called a host. A host is a multitude united under the one who unifies them, such as an army unified under a king. So in the heavens it is conceivable to use the term host, for there His sovereignty and oneness is recognized over the host of Heaven. It is clear that He rules over them and unifies them. Therefore it says each time, “the host of heavens.” Yet in this world, where idolaters deny the providence of the Holy One, blessed be He, it is inconceivable to use the term “host,” regarding them rather as, tse’etsaim (descendnats). Take for instance, “He has spread forth the earth and all that which came out of it [tse’etsaeha],” where “that which came out of it” (Yesahya 42:5) signifies spreading forth. Thus when Israel came into the world and recognized that God rules over all, publicly proclaiming God’s name, then even in this world the land was also called “host.”
הוַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם. אִיתַּא בַּגְּמָ׳ (שבת קי״ט:) כָּל הָאוֹמֵר וַיְכֻלּוּ נַעֲשֶׂה שׁוּתָּף לְהקב״ה בְּמַעֲשֵׂה בְּרֵאשִׁית. וְהָעִנְיָן בָּזֶה כִּי עִיקַּר בְּרִיאַת הָעוֹלָם הָיָה בִּכְדֵי שֶׁיַּכִּירוּ יִשְׂרָאֵל אֶת מַלְכוּתוֹ וְאַחְדּוּתוֹ יִתְ' שְׁמוֹ כְּמוֹ שֶׁהִתְחִיל אַבְרָהָם אָבִינוּ ע״ה לְהַמְצִיא זֹאת וְלִקְרֹא בְּשֵׁם ה׳ אֱלֹקֵי הָאָרֶץ וּלְזֶה יְקַוֶּה כָּל נֶפֶשׁ מִיִּשְׂרָאֵל, וּלוּלֵא זֹאת לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ כִּדְאִיתַּא בַּגְּמָ׳ (שבת פ״ח.) אִם מְקַבְּלִין יִשְׂרָאֵל אֶת הַתּוֹרָה מוּטָב וְאִם לָאו וְכוּ׳ וּמִי שֶׁמַּכִּיר מַלְכוּת הַש״י בָּעוֹלָם אָז הוּא גּוֹמֵר אֶת הַבְּרִיאָה כִּי דִּיבּוּר כְּמַעֲשֶׂה, וּמִי שֶׁמַּכִּיר בְּיוֹם הַשַּׁבָּת וּמַמְלִיךְ אֶת הַש״י עַל כָּל מַה שֶׁפָּעַל בְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, אַף כִּי מַה הוּא עֶרֶךְ אֱנוֹשׁ נֶגֶד הַש״י, מ״מ מִשְׁפַּט הָאִישׁ הַהוּא שֶׁהַשְּׁנֵי מַלְאָכִים הַמְלַוִּין אוֹתוֹ הַיְינוּ הַיֵּצֶר טוֹב וְהַיֵּצֶר הָרַע הֵן מַנִּיחִין אֶת יְדֵיהֶם עַל רֹאשׁוֹ וְאוֹמְרִים לוֹ סָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר.
5“And thus the heavens and the earth were completed and all their host.” (Bereshit, 2:1)It is written in the Gemara, “whosoever says the verse, ‘thus the heavens and the earth were completed,’ is made a partner with the Holy One, blessed be He, in the act of creation.” (Shabbat, 119b) We find that the main point of the creation of the world was so that Israel could recognize God’s sovereignty and oneness. In this way Avraham Avinu began to use this new kind of consciousness to call in the name of God as the Lord of the land (not just of the heavens), and each soul in Israel yearns for this. Were it not for this the heavens and the earth would not be able to endure, as we find in the Gemara, “It would be well for Israel to receive the Torah, for if not this place will be your graves.” (Shabbat, 88b)6, the sixth day, the Torah adds the letter Hei, whose numerical equivalent is five, to the word shishi, sixth, at the completion of the work of creation. This was to say that He stipulated with all that He had created thus far that they would remain in existence only on the condition that Israel would receive the five books of the Torah. Whoever recognizes and declares God’s sovereignty in the world completes the creation, for here we equate speech to action. And whoever recognizes the Shabbat, crowning God over all He has made in the six days of creation, though he is finite and frail mortal compared to God, he proclaims judgment on the two angels who accompany him, the good inclination and the evil inclination. Then together they place their hands on his head and say, “your transgression is removed and your sin is atoned for.”
ווַיַּצְמַח ה' אֱלֹקִים מִן הָאֲדָמָה כָּל עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע. בָּזֶה הַפָּסוּק נִרְמַז ד' אִילָנוֹת, נֶחְמָד לְמַרְאֶה הוּא נֶגֶד צַדִּיק שֶׁעוֹסֵק בְּמִצְוֹת וּמע"ט שֶׁהֵם לוֹ לְבוּשׁ הָדָר נֶגֶד בְּנֵי אָדָם ג"כ, כְּגוֹן נְתִינַת צְדָקָה וּשְׁמִירַת הַבְּרִית וְזֶה יִקָּרֵא תִּפְאֶרֶת לְעוֹשֶׂיהָ כְּמוֹ שֶׁמְּבוֹאָר בִּמְקוֹמוֹ. וְטוֹב לְמַאֲכָל הַיְינוּ מִי שֶׁאֵינוֹ הָדָר כ"כ עַל לְבוּשׁוֹ מִפְּנֵי שֶׁאֵינוֹ צָרִיךְ לְחַזֵּק אֶת עַצְמוֹ כ"כ בְּמִצְוֹת וּמעש"ט מֵחֲמַת שֶׁהוּא טוֹב מְאֹד בְּעַצְמוּתוֹ, וְזֶה יִקָּרֵא תִּפְאֶרֶת לוֹ מִן הָאָדָם, הַיְינוּ שֶׁבְּתוֹכוֹ וּבְצוּרַת אָדָם שֶׁלּוֹ הוּא טוֹב וְיָפֶה. וְעֵץ הַדַּעַת הַיְינוּ מִי שֶׁהוּא בְּסָפֵק תָּמִיד אֵיךְ הוּא רְצוֹן הַש"י וְהוּא נֶגֶד כָּל הָאִיבַּעְיוֹת שֶׁבַּגְּמָ'. וְעֵץ הַחַיִּים הוּא תְּשׁוּבָה אֲמִיתִּיּוֹת שֶׁמְּרַפְּאוֹת אֶת הַקּוֹדֵם. וּכְנֶגֶד כָּל אַרְבַּע אִילָנוֹת הָאֵלּוּ יֵשׁ אַרְבַּע נְהָרוֹת הַמַּשְׁקִים אוֹתָם, נְהַר פִּישׁוֹן הוּא מַשְׁקֶה אֶת הָעֵץ הַטּוֹב לְמַאֲכָל, כִּי פִּישׁוֹן הוּא לְשׁוֹן רַב וְהִתְפַּשְּׁטוּת, וּמִי שֶׁהוּא טוֹב בְּשׁוֹרְשׁוֹ מוּתָּר לְהִתְפַּשֵּׁט אֶת עַצְמוֹ כִּי כָּל מַה שֶׁעוֹשֶׂה הוּא רְצוֹן הַש"י, "הוּא הַסּוֹבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה אֲשֶׁר שָׁם הַזָּהָב". וּנְהַר גִּיחוֹן מַשְׁקֶה הָעֵץ נֶחְמָד לְמַרְאֶה, כִּי גִּיחוֹן הוּא מִלְּשׁוֹן צְנִיעוּת הוֹלֵךְ עַל גָּחוֹן שֶׁאֵינוֹ נִיכָּר הִלּוּכוֹ, הַיְינוּ צַדִּיק עַל לְבוּשׁוֹ. וְ"הוּא הַסּוֹבֵב אֵת כָּל אֶרֶץ כּוּשׁ", הוּא מִי שֶׁאֵינוֹ בִּשְׁלֵימוּת בְּעוֹמֶק לִבּוֹ עוֹד וְצָרִיךְ לְחַזֵּק אֶת עַצְמוֹ בְּמִצְוֹת וּמע"ט בִּכְדֵי שֶׁיֵּצֵא מִמֶּנּוּ הַפְּסוֹלֶת. וְהַנָּהָר הַשְּׁלִישִׁי הוּא חִדֶּקֶל הוּא מַשְׁקֶה אֶת עֵץ הַדַּעַת טוֹב וָרָע, כִּי חִדֶּקֶל הוּא לְשׁוֹן (בראשית רבה פרשה ט"ז,ז') חַד וְקַל כְּאָדָם הַהוֹלֵךְ בְּגֶשֶׁר וְנוֹטֶה לְכָאן וּלְכָאן לִפּוֹל, כְּעֵין הַבְּעָיוֹת שֶׁבַּגְּמָ'. "הוּא הַהוֹלֵךְ קִדְמַת אַשּׁוּר" הַיְינוּ נֶגֶד הַתַּקּוּפוּת כִּי אַשּׁוּר הוּא לְשׁוֹן תַּקּוּפוּת בַּעֲבוּר כִּי עוֹמֵד בְּסָפֵק אִם לַעֲשׂוֹת אוֹ לֹא וְקיי"ל כָּל סְפֵיקָא לְחוּמְרָא. וּנְהַר פְּרָת הוּא מַשְׁקֶה אֶת עֵץ הַחַיִּים כִּדְאָמְרִינַן בַּגְּמָ' (בכורות נ"ה:) הוּא פְרָת דְּמֵעִיקָּרָא כִּי הוּא נֶגֶד בַּעֲלֵי תְּשׁוּבָה, וּתְשׁוּבָה מְרַפֵּאת אֶת הַקּוֹדֵם הַיְינוּ הַחֶסְרוֹן שֶׁיֵּשׁ לָאָדָם מִיּוֹם הִוָּולְדוֹ, וּפְרָת הוּא הַנָּהָר הָרִאשׁוֹן הַיּוֹצֵא מֵעֵדֶן כִּדְאִיתָא בִּבְכוֹרוֹת וְהַיְינוּ תְּשׁוּבָה שֶׁמַּגִּיעַ לִמְקוֹרוֹ הָרִאשׁוֹן.
6“And God caused every tree pleasant to the sight and good to eat to sprout from the land, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.” (Bereshit, 2:9)This verse hints at four trees. “Pleasant to the sight” corresponds to the tsaddik who occupies himself with mitzvot and good deeds, which are like garments both he and his fellow man find beautiful, such as giving charity and guarding the brit, or guarding himself from unbridled lust. In the Pirkei Avot7, 2:1. What is the proper way in which man should choose for himself? A way that brings honor to the one who goes in it, and honor from his fellow man. this is called tiferet l’osei’ha, or “bringing splendor and honor for the one who acts in this way,” as is explained in its place. The tree that is “good to eat” means one whose outside appearance is not so beautiful, since he has no great need of strengthening himself in mitzvot and good deeds as he is very good in his essence. This is called (ibid.) tiferet lo min ha’adam, or “appreciated8 as beautiful by his fellow man.” He is good and beautiful both internally and externally. “The tree of knowledge” is one who is in a state of constant uncertainty as to the nature of God’s will, corresponding to all the eebayot in the Gemara. (This term, which translates, “if you want say,” is a term which either proposes alternate solutions or raises legal problems. Yet in our context it refers to uncertainty.) “The tree of life” is true teshuvah, repentance and return to the way of the Torah, which heals all that came before.Corresponding to these four trees are the four rivers that water them. The river Pishon waters the tree that is good to eat, for pishon denotes greatness and spreading forth, for when we use notarikon the name PISHon refers to hitPASHtut, or spreading forth. He whose goodness is from his very roots may allow himself to spread forth much as he wants, as all that he does is God’s will. This is the river that “circles the whole land of Havilla where there is gold.” The river Gihon waters the tree that is pleasant to the sight, for “Gihon” signifies modesty, as in holech al gichon, or “moving on the belly” where its movements are not recognized. In other words, a tsaddik on the surface. This river circles the land of Cush, and he is one who is not yet complete in the depths of his heart* and needs to strengthen himself in mitzvot and good deeds in order to clean out the refuse of his soul.The third river is Hidekkel, and it waters the tree of knowledge of good and evil. The Midrash says, “Hidekkel is had (sharp) and kal (light),” (Bereshit Rabba 16:7) like a man on a narrow bridge who wavers from side to side about to fall, as mentioned above concerning uncertainties in the Gemara. It flows “from the east of Ashur,” which is restraint, as “Ashur” connotes restraint9 since he is unsure and thus restrains himself, and we have established that “all who are in doubt are to follow the stricture.” The river Prat (Euphrates) waters the tree of life, as it says in the Gemara (Bechorot, 55b), “Prat came first.” It was the first river and the source of the other three. In this way the river Prat corresponds to ba’alei teshuva who have returned to the way of God’s, back to the source, and teshuva heals all that came before and all that was lacking from the day of our birth. Thus the Talmud in Bechorot tells us the Prat was the first river to come out of Eden, signifying how teshuva reaches back to the source.
זוּזֲהַב הָאָרֶץ הַהִוא טוֹב. זָהָב הַיְינוּ תּוֹכָחָה, [כְּמוֹ שֶׁכְּתִיב (משלי כ"ה, י"ב) "נֶזֶם זָהָב וַחֲלִי כָתֶם מוֹכִיחַ חָכָם" וְגוֹ', עַל זֶה אוֹמֵר "וּזֲהַב הָאָרֶץ הַהִוא טוֹב" כְּמוֹ שֶׁכְּתִיב (מלאכי ג',י"ב) "כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ" וְגוֹ', וְזֶה רוֹמֵז לִבְחִינַת צַדִּיק. תַּשְׁלוּם.] "שָׁם הַבְּדוֹלַח וְאֶבֶן הַשּׁוֹהַם", הַיְינוּ בְּא"י יֵשׁ מְקוֹם הַמִּקְדָּשׁ אֲשֶׁר שָׁם יֵשׁ הַיִּרְאָה הָאֲמִיתִּית, ע"ז מְרַמֵּז בְּדוֹלַח, וְאֶבֶן הַשּׁוֹהַם מְרַמֵּז עַל אַהֲבָה אֲמִיתִּית וְזש"ה (תהלים ה',ח') "וַאֲנִי בְּרוֹב חַסְדְּךָ אָבוֹא בֵיתֶךָ אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ". הָאוֹת ך' שֶׁבְּיִרְאָתְךָ מוֹרָה עַל יִרְאָה אֲמִיתִּית, וְהִנֵּה אִיתָא בְּמַסֶּ' מִידּוֹת [פ"ג, מ"ז] פִּתְחוֹ שֶׁל אוּלָם מ"ם אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה וַחֲמִשָּׁה אַמַּלְתְּרָאוֹת הָיוּ שָׁם, הָרִאשׁוֹנָה יָצָא אַמָּה מִזֶּה וְאַמָּה מִזֶּה, נִמְצָא הָאַחֲרוֹנָה שְׁלֹשִׁים אַמָּה, נִמְצֵאת גָּבְהוֹ וְרָחְבּוֹ שֶׁל אוּלָם וְהִתְפַּשְּׁטוּת הָאַמַּלְתְּרָאוֹת הֵם אוֹתִיּוֹת מֶלֶךְ, כִּי פִּתְחוֹ מ"ם וְרָחְבּוֹ עֶשְׂרִים וַאַמַּלְתְּרָא רִאשׁוֹנָה כ' וְאַחֲרוֹנָה למ"ד, לְלַמֵּד שֶׁמִּשָּׁם יָצְאָה הַיִּרְאָה הָאֲמִיתִּית, וּבְהָאַמַּלְתְּרָאוֹת נִרְמַז אוֹתִיּוֹת בְּדוֹלַח כִּי הָרִאשׁוֹנָה יָצְאָה אַמָּה מִזֶּה וְאַמָּה מִזֶּה הֲרֵי ב' וְהַשְּׁנִיָּה ד' וְהַשְּׁלִישִׁית וא"ו וְהָרְבִיעִית ח' וְהַחֲמִישִׁית נֶגֶד הַלמ"ד כִּי הָיְתָה שְׁלֹשִׁים אַמָּה. וְאֶבֶן הַשֹּׁהַם מְרַמֵּז עַל אַהֲבָה כִּי הוּא אַבְנוֹ שֶׁל יוֹסֵף שֶׁהוּא נֶגֶד סְפִירוֹת יְסוֹד שֶׁהוּא מָלֵא הַשְׁפָּעָה, וְהִנֵּה בַּזוה"ק כְּשֶׁיִּרְצֶה לוֹמַר כִּי גַּם בִּסְפִירַת בִּינָה נִמְצָא שִׂמְחָה וְהַשְׁפָּעוֹת בְּרָכָה, אָז מַמְשִׁיל אוֹתָהּ לִסְפִירַת יְסוֹד כְּמוֹ דְּאִיתָא (זוהר שמות קל"ה:) וּבְגִין דְּאִיהוּ מְקוֹרָהּ בְּרָזָא דְּאוֹת קְיָימָא, כִּי זֹאת אֵינוֹ בְּכֹחַ אֱנוֹשִׁי לְהַשִּׂיג כִּי בְּרָכָה אֵינוֹ רַק בְּדָבָר הַסָּמוּי מִן הָעַיִן וּבְמָקוֹם שֶׁיִּמָּצֵא בִּינָה לֹא יִתָּכֵן לֵאמֹר עָלָיו לְשׁוֹן בְּרָכָה מֵאַחַר שֶׁמֵּבִין הַכֹּל אֲבָל אֵצֶל הַש"י הַבִּינָה וְהַבְּרָכָה לְחַי הָעוֹלָמִים.
7“And the gold of that land is good ….” (Bereshit, 2:12)Gold signifies reproof.10. Tashlum Mei Hashiloach. [Note: The footnotes marked “Tashlum” are the explanatory notes from the author’s grandson, Mordechai Yosef of Lublin. All footnotes marked “Giliyon” are the emendations of his brother, Gershon Chenoch of Radzin.] “And there is the bedellium [bedolach, in Hebrew, or crystal] and the onyx stone (shoham),” means that in the land of Israel there is the place of the Holy Temple, the location of the true fear of God, hinted at in bedolach, as we shall see below. The shoham hints at the true love of God, as it is written (Tehilim, 5:8), “and I, in Your great kindness, will come to Your house and prostrate myself towards Your holy chamber in the fear of You [b’yirateiCha].” The last letter, “caf,” (“of You”) in b’yirateicha teaches of the true fear of God. Thus we have in the Mishna Middot (3:7), “the height of the antechamber [ulam] in the Holy Temple was 40 [mem] cubits, and its width was 20 [caf] cubits, and it had five ceiling beams, progressively a cubit longer on each side until the last one was 30 cubits [lamed].”We find in the height and width of the antechamber and in the extension of the ceiling beams the letters of melech or “king.” Its height was 40 (mem), its width 20 (caf), the first beam was 20 (caf), and the last 30 (lamed). This teaches that from there went forth the true fear of God, as the measurement of the beams hint at the letters of bedoloach. Each one extended a cubit more than the previous one on either side, the first totaling two (bet), the second totaling four (dalet), the third totaling six (vav) and the fourth totaling eight (het). The last one was thirty (lamed) cubits long (all together spelling b’daloach). The onyx (shoham) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine flow of abundance (as it receives and collects all the Divine energies from the eight sefirot above it).Thus in the holy Zohar, when it wants to say that also joy and blessing also spread forth from the sefirah of Binah (understanding, above in the hidden intellectual faculties), it does so by comparing it to Yesod. There it is written (Zohar Shemot, 135b), “the word baruch in barchu brings forth blessing from the source of life, the place which brings forth all saturation to water everything [which is Yesod of Binah. Sulam]. Since it is the source from where God’s abundance flows forth in the secret of the sign of the brit milah [Yesod of Zeir Anpin] it is called ‘hamevurach [blessed],’ the spring flowing from the well [which is Binah].” This is not within mortal power to apprehend, for there is only blessing with something that is hidden from the eye. In a place where you find Binah it is inconceivable to use the term bracha, blessing, for it understands everything.11 is the source of understanding, and thus revealed below. Yet with God, “haBina vehaBracha lechai olamim,” “understanding and blessing to God, Life everlasting.”
חוַיְצַו ה' אֱלֹקִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל. לֶעָתִיד כְּשֶׁיְּתוּקַּן חֵטְא אָדָם הָרִאשׁוֹן אָז יִהְיֶה צֵירֻף הַפְּסוּקִים "מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל וּמֵעֵץ הַדַּעַת טוֹב" וְאח"ז "וָרָע לֹא תֹאכַל". הַיְינוּ הַטּוֹב שֶׁבְּהָאִילָן יֹאכַל רַק הָרַע לֹא יֹאכַל. וְהַש"י יְבָרֵר כִּי לֹא אָכַל רַק הַטּוֹב וְהַחֵטְא לֹא הָיָה רַק לְפִי דַּעְתּוֹ כִּקְלִיפּוֹת הַשּׁוּם וְלֹא יוֹתֵר.
8“And God commanded man, saying, from all the trees in the garden you may surely eat. And from the tree of the knowledge of good and evil do not eat ….” (Bereshit, 2:16–17)In the future, when the sin of Adam will be fixed, then the verse will be rearranged, “from all the trees in the garden you may surely eat and from the tree of the knowledge of good,” and after that the next verse will begin, “And evil do not eat.” Then we will eat the good in the tree and not the evil. And God will make it clear that he only ate the good, and the sin was regarded by God as insignificant as a peel of garlic and no more.
טאֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ. בֵּיאֵר הָעִנְיָן, כִּי כֵן הוּא רְצוֹן הַבּוֹרֵא יִתְ' שֶׁיִּצְמַח לָאָדָם עֵזֶר וְסִיַּעְתָּא מִדָּבָר שֶׁהוּא כְּנֶגְדּוֹ, וְהַיְינוּ כְּמוֹ הַתַּלְמִיד לְהָרַב, כְּמוֹ שֶׁמָּצִינוּ (בבא מציעא פ"ד.) עַל ר"ש בֶּן לָקִישׁ נֶגֶד ר' יוֹחָנָן דְּהָוֵי מַקְשֵׁי לֵיהּ כ"ד קוּשְׁיָתָא וּמְפָרֵק לֵיהּ כ"ד פְּרִיקִין וּמִמֵּילָא רַוְוחָא שְׁמַעְתָּא וְלֹא כְּר"א דְּאָמַר לֵיהּ תַּנְיָא דִּמְסַיֵּיעַ לָךְ, כִּי ע"י שֶׁהָאָדָם יִרְאֶה מַה שֶׁמַּקְשִׁין לוֹ אָז יְחַזֵּק דְּבָרָיו בְּיוֹתֵר רְאָיוֹת וְיֵצְאוּ דְּבָרָיו הֵיטֵב לָאוֹר.
9“… I will make him a helper opposite him.” (Bereshit, 2:18)It is the Creator’s will that salvation comes to man from that which opposes him, like the challenges of a student to a teacher.12 We find this in the Gemara (Baba Metsia, 84b) with R. Shimon ben Lakish offered twenty-four challenges to every argument of Reb Yochanan, who would return with twenty-four possible solutions. In this way the law was clarified and settled. After Reish Lakish died, Reb Elazar would respond to Reb Yochanan with “there is a teaching that supports your words,” which did not help at all. Reb Yochanan needed to be challenged, so he would walk along, tearing his clothes, saying, “where are you Reish Lakish? Where are you Reish Lakish?” The challenge inspires the other to strengthen his argument with greater proofs and clarifies his position.
יוַיֹּאמֶר אֶל הָאִשָּׁה אַף כִּי אָמַר אֱלֹקִים. כְּתִיב (תהלים י״ט,ח׳) "תּוֹרַת ה׳ תְּמִימָה מְשִׁיבַת נָפֶשׁ", הַיְינוּ כְּעֵין הֲשָׁבַת אֲבֵדָה, כִּי הַתּוֹרָה נִתְּנָה לְהַשְׁלִים הַחֶסְרוֹן אֲשֶׁר נִטְבַּע בָּאָדָם מִיּוֹם הִוָּלְדוֹ, וְכַאֲשֶׁר נֶאֱמַר לְאָדָם "וּמֵעֵץ הַדַּעַת לֹא תֹאכֵל", מִזֶּה קָפַץ עָלָיו הַנָּחָשׁ כִּי כֵן דֶּרֶךְ הַשּׂוֹנֵא לְכַוֵּן אֶת הַחֶסְרוֹן אֲשֶׁר נִמְצָא בְּמִי שֶׁשּׂוֹנֵא לְלָכְדוֹ בְּחֶסְרוֹנוֹ, וּכְשֶׁנֶּאֱסַר לָאָדָם לֶאֱכוֹל מִן הָעֵץ הַדַּעַת הָיָה מִפְּנֵי שֶׁיֵּשׁ לָאָדָם חֶסְרוֹן בָּזֶה הָאֲכִילָה, וּבֶאֱמֶת גַּם הָאָדָם הָיָה מְפַחֵד מִזֶּה שֶׁהִצְרִיךְ הַש״י לְהַגְדִּיר בַּעֲדוֹ כְּמוֹ שֶׁיִּתְבָּאֵר, וְלָכֵן קָפַץ עָלָיו הַנָּחָשׁ וְהִכְשִׁילוֹ בָּזֶה. וְזֶה גַּם כֵּן הָעִנְיָן שֶׁנֶּאֱמַר (דברים כ״ה,י״א) "כִּי יִנָּצוּ אֲנָשִׁים וְהֶחֱזִיקָה בִּמְבוּשָׁיו", הַיְינוּ מִי שֶׁיְּבַיֵּשׁ אֶת חֲבֵרוֹ בְּחֶסְרוֹן אֲשֶׁר נִמְצָא בוֹ וְיִתְבַּיֵּשׁ בּוֹ, עַל זֶה הַמִּשְׁפָּט "וְקַצּוֹתָה אֶת כַּפָּהּ", הַיְינוּ שֶׁנּוֹטְלִין מִמֶּנּוּ כָּל זְכֻיּוֹתָיו וְיִנָּתְנוּ לַחֲבֵרוֹ, כִּי כָל מָקוֹם שֶׁנֶּאֱמַר כַּף אֵינוֹ אֶלָּא יָמִין (מנחות ט׳:) הַיְינוּ כָּל הַזְּכֻיּוֹת וְכֵן הָיָה הַמִּשְׁפָּט כָּאן עַל הַנָּחָשׁ שֶׁנִּתְקַלֵּל עַל גְּחוֹנוֹ תֵּלֵךְ הַיְינוּ שֶׁקָּצְצוּ אֶת כַּפָּיו לְפִי שֶׁכִּוֵּן חֶסְרוֹנוֹ שֶׁל אָדָם הָרִאשׁוֹן.
10“[said the snake to the woman] Did God say to you do not eat ….” (Bereshit, 3:1)“The Torah of God is perfect, restoring the soul.” This is akin to returning a lost article, for God gave the Torah in order to restore the lack imprinted in man from the day of his birth. So when God said to Adam, “and from the tree of knowledge do not eat,” the snake jumped at the chance to expose man’s deficiency. So it is when an adversary wishes to bring out the deficiency in his opponent and to trap him in his imperfection. When man was forbidden from eating from the tree of knowledge it was because he had a deficiency in this particular kind of eating. Truly, Adam was also frightened in that it was even necessary for God to draw this boundary for him, as will be explained, so therefore the snake jumped in and caused him to fail. Similarly we find (Devarim, 25:11), “when two people are struggling … and she grabs hold of his shame.” Here one shames another with his opponent’s deficiency. Therefore the law is, “and cut off her hand,” which really means to seize all of the merit from the one who put the other to shame, and give it over to the shamed, for everywhere the Torah says, “Caf” or “hand,” it really means right hand, or merit (Menachot, 9b). In this way judgment fell back upon the snake. God cut his hands and legs off, and cursed him to walk on its belly as a punishment for deceitfully directing Adam’s deficiency against him.
יאוַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי הִיא נָתְנָה וְכוּ'. כִּי בֶאֱמֶת טָעוּת אָדָם הָרִאשׁוֹן בְּחֶטְאוֹ נִצְמַח מִזֶּה, כִּי הַש״י אָמַר "אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ" בְּיַעַן כִּי כַאֲשֶׁר נֶאֱסַר לְאָדָם לֶאֱכוֹל מֵעֵץ הַדַּעַת פָּחַד מְאֹד כִּי אָמַר בְוַדַּאי לֹא אָסַר לִי הַש״י רַק מִפְּנֵי שֶׁיּוֹדֵעַ שֶׁיֵּשׁ בִּי חֶסְרוֹן, אַךְ כַּאֲשֶׁר בָּרָא לוֹ הַש״י אֶת חַוָּה וְנִתְּנָה לוֹ לְעֵזֶר הַיְינוּ שֶׁיֵּלֵךְ אַחַר דַּעְתָּהּ, כְּמוֹ שֶׁנֶּאֱמַר לְאאע״ה (בראשית כ״א,י״ב) "כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְקוֹלָהּ" וְאָז נִתְקָרֵר דַּעְתּוֹ, וְזֶה שֶׁטָּעַן הָאָדָם, "הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי", הַיְינוּ שֶׁהָיָה מֻתָּר לוֹ לֶאֱכוֹל עַל פִּי דִּבּוּרָהּ. אַךְ עִנְיַן חֶטְאוֹ הָיָה כְּמוֹ דְאִיתָא בַּגְּמָ' ת״ח שֶׁמּוֹרֶה הֲלָכָה וּבָא, אִם קוֹדֶם מַעֲשֶׂה אָמַר שׁוֹמְעִין לוֹ וְאִם לְאַחַר מַעֲשֶׂה אֵין שׁוֹמְעִין לוֹ (קדושין עשרה יוחסין ע'): וְהַיְינוּ מֵחֲמַת שֶׁהוּא נוֹגֵעַ בַּדָּבָר מֵאַחַר שֶׁכְּבָר עָשָׂה מַעֲשֶׂה, וְכֵן כָּאן אַף שֶׁהָיָה צָרִיךְ לִשְׁמֹעַ בְּקוֹלָהּ מ"מ מִכֵּיוָן שֶׁכְּבָר עָשְׂתָה מַעֲשֶׂיהָ לֹא הָיָה צָרִיךְ לִשְׁמֹעַ אֵלֶיהָ בְּמָה שֶׁנָּתְנָה לוֹ לֶאֱכוֹל. וְטַעֲנָתָהּ הָיְתָה, "הַנָּחָשׁ הִשִּׁיאַנִי וָאוֹכֵל", שֶׁהֵבִיא הֲסָתָה וְחֶמְדָּה בְּלִבּוֹ וּסְבָרָתוֹ שֶׁהַחֵשֶׁק הִיא מֵהַש״י, וּבֶאֱמֶת מֵאַחַר שֶׁאָדָם בְּעַצְמוֹ קָרָא אֶת שְׁמוֹ נָחָשׁ וְנָחָשׁ הַיְינוּ רַמַּאי כְּמוֹ מְנַחֵשׁ שֶׁהוּא מְרַמֶּה וְצָבוּעַ, הַיְינוּ שֶׁיוּכַל לְהַרְאוֹת לַחֲבֵרוֹ דָּבָר שֶׁיִּדְמֶה לוֹ כִּי מֵה' הוּא, עַל כֵּן הָיָה צָרִיךְ לִשְׁמוֹר א"ע שֶׁלֹּא יִטְעֶה מֵאַחַר שֶׁיָּדַע שֶׁנִּמְצָא טָעוּת.
11“And Adam said, the woman who You gave to be with me gave me of the tree ….” (Bereshit, 3:12)This is truly the mistake of Adam and his sin. God said, “I will make him a helper opposite him,” since when Adam was forbidden from eating from the tree, he became terribly frightened. He said to himself, “certainly God made this forbidden to me only because He knows that I am deficient.” Then, when God created Chava (Eve) and gave her to him as a helper and to act according to her understanding, just as we find with Avraham Avinu (Bereshit 21:12), “everything that Sarah tells you, you are to listen to her,” Adam was put at ease. Adam understood that “the woman who You gave to be with me” meant that it would be permitted to eat if she said it was. The sin of Adam is related to what we find in the Gemara (Kiddushin, 70b), “if someone teaches a law, if he teaches it before he does an action pertaining to it, you listen to him. However, if he does it pertaining to an action that he has just done, do not listen to him,” for maybe he is just saying it to justify the action he has just performed. Similarly here, that even though he was supposed to listen to the woman, nonetheless since she had already performed the action he shouldn’t have listened to her when she gave him to eat. Her claim was “the snake tricked me, and I ate,” the snake seduced me and caused me to lust. The snake’s explanation was that all desire comes from God. And truly, Adam himself gave the name “nachash [snake],” to the snake, meaning a cheat, which is m’nachesh, a diviner, beguiling and hypocritical, one who deceives another into thinking that something is from God. As Adam had given the snake his very name and thus knew its true nature, he should he should have increased his vigilance when he sensed something was wrong.
יבוְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ. עִנְיַן הַקְּלָלָה הַהוּא, קוֹץ, הַיְינוּ רְשָׁעִים שֶׁיַּעֲמוֹד מִמֶּנּוּ, וְדַרְדַּר עִנְיַן כָּל הַמַּחְלוֹקֶת שֶׁהוּא בֵּין צַדִּיקִים אַף מַחֲלוֹקֶת אֱמִתִּיּוֹת הַנִּזְכָּרִים בַּגְּמָ' כִּי דַרְדַּר בְּגִימָ' ב' פְּעָמִים צַדִּיק.
12“Thorn and thistle will it sprout for you ….” (Bereshit, 3:18)The matter of this curse is, “thorn,” evil ones who will stand from it. “Thistle [dardar],” concerns all the controversies among tsaddikim, even the true controversies written in the Gemara, for thistle (dardar) is the numerical equivalent of two times “tsaddik” (408).
יגהֲלֹא אִם תֵּיטִיב שְׂאֵת. הִנֵּה הַחֵטְא הָרִאשׁוֹן נִצְמַח בָּעוֹלָם מִכֹּחַ קִנְאָה וְאַף כִּי בֶאֱמֶת לְפִי רְאוּת עַיִן הָיָה לְקַיִן טַעֲנָה צוֹדֶקֶת כִּי הוּא הָיָה הַמַּתְחִיל לְהָעִיר רוּחוֹ לְהָבִיא קָרְבָּן וְהֶבֶל אָחִיו שֶׁהֵבִיא קָרְבָּן אח״כ הָיָה נִרְאֶה לְקַיִן כְּמִצְוַת אֲנָשִׁים מְלֻמָּדָה עַל כֵּן הָיָה לְקַיִן תַּרְעוֹמֶת גָּדוֹל נֶגֶד הַש״י, אַךְ בֶּאֱמֶת הֶבֶל לֹא הֵבִיא קָרְבָּן רַק אַחַר שֶׁבָּא מִקּוֹדֶם עַל הַטַּעַם וְסוֹד עֲבוֹדָה וְעַל כֵּן לֹא נֶחְשַׁב לְמִצְוַת אֲנָשִׁים מְלֻמָּדָה. וְלָכֵן נִגְלָה הַש״י לְקַיִן וְאָמַר אֵלָיו "לָמָּה חָרָה לָךְ וּלָמָּה נָפְלוּ פָנֶיךָ" וּבְאִם לֹא הָיָה לְקַיִן שׁוּם טַעֲנָה לֹא הָיָה נִגְלָה אֵלָיו הַש״י, וְהַיְינוּ "אִם תֵּיטִיב" לִבְּךָ לִהְיוֹת מִשְׁתּוֹקֵק לַעֲבוֹדָה רְצוּיָה בְּלִי שׁוּם קִנְאָה וּבְלִי שׁוּם נְטִיָּה, "שְׂאֵת", הַיְינוּ תִּתְנַשֵּׂא בְּמַדְרֵגוֹתֶיךָ לְמַעְלָה לְמַעְלָה וּשְׂאֵת הוּא לְשׁוֹן כְּהֻנָּה כְּמ״ש (ויקרא ט',כ״ב) "וַיִּשָּׂא אַהֲרֹן", הַיְינוּ שֶׁתִּהְיֶה עוֹבֵד כְּפִי חֶשְׁקְךָ, אֲבָל לֹא כְּפִי מַדְרֵגוֹת אָחִיךָ כִּי כָל אָדָם יֵשׁ לוֹ מַדְרֵגָה בִּפְנֵי עַצְמוֹ.
13“[God to Cain] If you do well, will it not be raised?” (Bereshit, 4:7)The first sin emerged in the world from the power of jealousy. Even though it seems clear that Cain had a reasonable complaint, for he was the one who was first moved to bring a sacrifice. It seemed to Cain that his brother Hevel, who brought a sacrifice afterwards, was doing it only because it was expected of him. Therefore Cain had a powerful grudge against against God. Yet in truth Hevel waited to bring his sacrifice until he understood the reason and even the secret of the avodah (service). Therefore it is not considered as if he was just bringing the sacrifice because his brother did. Therefore God appeared to Cain and asked him why he is so angry and despondent, for if Cain had no legitimate claim, God would not have appeared to him. In other words, if you improve your heart to yearn for an accepted avodah, without any jealousy or selfish motives, then it will be raised, or rather, elevated in your levels to the highest heights. “Raise” or seit in Hebrew signifies the priesthood, as in (Vayikra 9:22), “Vayisa Aharon,” “and Aharon raised,” meaning that you will serve according to your own yearning, but not according to the level of your brother, for each man has a level unto himself.
ידוְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רוֹבֵץ. הַיְינוּ שֶׁאָמַר לוֹ כִּי לֹא נִתַּן זְמַן לְאָדָם לָשׁוּב לְהַש״י רַק בְּעוֹדֶנּוּ בַּחַיִּים וְאָז אֵינוֹ נִקְבַּע הַחֵטְא וְיוּכַל לָשׁוּב. אֲבָל לַפֶּתַח הַיְינוּ כְּשֶׁאָפַס כֹּחַ חִיּוּת הָאָדָם, אָז הַחֵטְא רוֹבֵץ וְלֹא יוּכַל לָקוּם וּכְמוֹ שֶׁמָּצִינוּ (בבא בתרא ע״ד.) בַּעֲדַת קוֹרַח שֶׁתָּמִיד אוֹמְרִים מֹשֶׁה אֱמֶת וְתוֹרָתוֹ אֱמֶת וְאֵינָם נִצּוֹלִין מִגֵּיהִנֹּם כִּי אֲמִירָתָם אֵינוֹ מֵעוֹמֶק לִבָּם כִּי בְּהַדֵּעָה שֶׁהָאָדָם הוֹלֵךְ מֵעוֹלַם הַזֶּה בְּזֹאת הַדֵּעָה נִשְׁאַר לְעוֹלָם, כִּי בְאִם הָיוּ אוֹמְרִים בְּחַיֵּיהֶם מֹשֶׁה אֱמֶת וְתוֹרָתוֹ אֱמֶת הָיוּ נִצּוֹלִין.
14“… and if you do not do well, sin crouches at the entrance.” (Bereshit, 4:7)Man can only return to God is while he is still alive, for as long as he is alive the sin is not considered permanent, and he may still return. Yet, “at the entrance,” meaning when the vitality is drained from man, then “the sin crouches,” and he can no longer get up. This is as we find in the Gemara (Baba Batra, 74a), “Now the congregation of Korach are constantly saying, ‘Moshe is true and the Torah is true,’ but it does not save them from gehinom.” Their words are not coming from the depths of their hearts, and the attitude that one has in this world stays with him forever. If in their lifetimes they had said, “Moshe is true and the Torah is true,” God would have saved them.
טוזֶה סֵפֶר תּוֹלְדוֹת אָדָם בִּדְמוּת אֱלֹקִים עָשָׂה וְכוּ'. סוֹד הָעִנְיָן צֶלֶם וּדְמוּת, צֶלֶם הַיְינוּ גוּף הַחַיִּים בְּלִי שׁוּם הִתְפַּשְּׁטוּת כְּמוֹ תִּינוֹק תֵּכֶף כְּשֶׁנּוֹלַד בָּרֶגַע הָרִאשׁוֹן יִקָּרֵא צֶלֶם, וְאח״כ כַּאֲשֶׁר יַתְחִיל לְהִתְפַּשֵּׁט בִּרְצוֹנוֹתָיו כְּגוֹן תְּשִׁיקוּת הָאֲכִילָה וְעַל יְדֵי אוֹתָהּ הַתְּשׁוּקָה הוּא אוֹכֵל, וְנִתְגַּדֵּל אֶצְלוֹ הַחַיִּים בְּכָל פַּעַם יוֹתֵר וְיוֹתֵר עַד שֶׁנַּעֲשָׂה גָּדוֹל בְּעוֹבִי וְקוֹמָה, זֹאת הַהִתְפַּשְּׁטוּת יִקָּרֵא דְּמוּת. וּכְמוֹ כֵן בְּנֶפֶש הַטִּיפָּה הָרִאשׁוֹנָה שֶׁל ד"ת שֶׁנִּכְנֶסֶת בָּאָדָם יִקָּרֵא צֶלֶם, וְהַתְּשׁוּקָה שֶׁמִּשְׁתּוֹקֵק לְד"ת יִקָּרֵא דְּמוּת וְעַל יְדֵי הַתְּשׁוּקָה נִתּוֹסֵף לוֹ בְּכָל פַּעַם יוֹתֵר ד"ת, וְזֶה "בְּיוֹם בְּרוֹא אֱלֹקִים אָדָם בִּדְמוּת אֱלֹקִים" וְכוּ', הַיְינוּ כִּי זֶה הָיָה עִקָּר בְּרִיאַת הָאָדָם בִּכְדֵי שֶׁיִּשְׁתּוֹקֵק בְּכָל פַּעַם לְהִתְרַבּוּת ד"ת, וְזֶה עִנְיַן (ברכות ז'): גָּדוֹל שִׁמּוּשָׁהּ שֶׁל תּוֹרָה יוֹתֵר מִלִּמּוּדָהּ, שִׁמּוּשָׁהּ שֶׁל תּוֹרָה נִקְרֵאת הַתְּשׁוּקָה. וְזֶה פֵּירוּשׁ "זֶה סֵפֶר תּוֹלְדוֹת אָדָם" הַיְינוּ שְׁאִם יִזְכֶּה הָאָדָם לִהְיוֹת בְּצֶלֶם וּדְמוּת כְּמוֹ שֶׁנִּתְבָּאֵר, יִרְאֶה בְּכָל פַּעַם הִתְחַדְּשׁוּת ד"ת וְיִסְפּוֹר שָׁנָיו וְתוֹלְדוֹתָיו וְיַאֲרִיךְ יָמִים.
15“This is the book of the generations of man, in the day that God created man, in His image [D’mut] …” (Bereshit, 5:1)The secret of the matter of tselem (form) and d’mut (image). Tselem means the body of life without any expansion, like an infant, immediately when he is born, at the first moment he is called tselem. Afterwards his desires begin to expand. For instance, his appetite for food causes him to eat, thus growing and expand until he is large in both thickness and stature. This kind of expansion is called d’mut. And so it is in the soul, that the first drop of Torah that enters into man is called tselem, and the desire with which he yearns for the Torah is called d’mut, for by means of this desire he continually adds more and more to his study of the Torah. This is why it says, “On the day that God created man, in the d’mut of God He created him,” telling us that the main point in creating man was in order that he have an ever greater desire for the Torah. This is the meaning of the statement of our sages (Berachot, 7b), “the service of the Torah is greater than its study,” for the service of the Torah is called the desire. And this is also the meaning of “the book of the generations of man,” where if man merits being both the tselem and the d’mut, he will then constantly see renewal of the Torah, enjoying many years and generations, and the length of days.