8a (ח׳:א׳)

Explanation: The man and his wife heard, understood, and grasped that the voice of Hashem Elohim had departed from them-this refers to the Neshamah (פירוש: הָאָדָם וְאִשְׁתּוֹ שָׁמְעוּ וְהֵבִינוּ וְהִשִּׂיגוּ שֶׁרָחַק מֵהֶם קוֹל ה׳ אֱלֹהִים, שֶׁהִיא הַנְּשָׁמָה). And this is what the verse says, “Walking in the garden at the breeze of the day” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב "מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם), Interpretation: the divine Ruach that had been planted in the garden-that is, the man-was walking away and departing from him (פירוש: הָרוּחַ אֱלֹהִי שֶׁהָיָה נָטוּעַ בַּגָּן שֶׁהוּא הָאָדָם, מִתְהַלֵּךְ וְנוֹסֵעַ מִמֶּנּוּ), for that Ruach extended from “the day,” which is the Name of the Holy One Blessed Be He (שֶׁאוֹתוֹ רוּחַ נִמְשָׁךְ מֵהַיּוֹם, שֶׁהוּא שְׁמוֹ שֶׁל הקב״ה), as it is said, “The great luminary to govern the day” (כְּמוֹ שֶׁנֶּאֱמַר ״אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם), “the great” is written without a Vav, which numerically equals the Name 42 (״הַגָּדֹל״ כְּתִיב חָסֵר וָו וְעוֹלֶה שֵׁם מ״ב).

And immediately when they became involved in material matters, the divine Ruach departed from them (וּמִיָּד שֶׁנִּתְעַסְּקוּ בְּעִנְיָנִים גַּשְׁמִיִּים וְנָסַע מֵהֶם הָרוּחַ הָאֱלֹהִי), they hid themselves, and divine intelligences became sealed and concealed from them (נִתְחַבְּאוּ, וְנִסְתַּמוּ וְנִתְעַלְּמוּ מֵהֶם הַמֻּשְׂכָּלוֹת הָאֱלֹהִיּוֹת), and their eyes were blocked from seeing, from understanding in their hearts (וְטַח עֵינֵיהֶם מֵרְאוֹת, מֵהַשְׂכִּיל לְבָבָם).

This is what the verse says: “And the man and his wife hid from before Hashem Elohim” (זֶהוּ שֶׁאָמַר הַכָּתוּב ״וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי ה׳ אֱלֹהִים). And a separating veil came over them, by which they were no longer able to see the Face of the Shekhinah as they had at first (וְהָיָה לָהֶם מָסָךְ מַבְדִּיל שֶׁבְּסִבָּתוֹ לֹא הָיוּ יְכוֹלִים לִרְאוֹת פְּנֵי הַשְּׁכִינָה כַּאֲשֶׁר בַּתְּחִלָּה). And because of this, the power and understanding that they had before was taken from them (וּבַעֲבוּר זֶה נֶעְדַּר מֵהֶם הַכֹּחַ וְהַהֲבָנָה שֶׁהָיָה בָּהֶם מִקֹּדֶם), by virtue of which they had been worthy and fitting to receive the Torah as it was written before Him (שֶׁבִּשְׁבִילָהּ הָיוּ רְאוּיִים וְהָגוּנִים לְקַבֵּל הַתּוֹרָה כַּאֲשֶׁר הָיְתָה כְּתוּבָה לְפָנָיו), a divine and spiritual essence (עֶצֶם אֱלֹהִית וְרוּחָנִית), by whose power man was able to build worlds and resurrect the dead (שֶׁבְּכֹחָהּ הָיָה יָכוֹל הָאָדָם לִבְנוֹת עוֹלָמוֹת וּלְהַחֲיוֹת מֵתִים), all entrusted in his hand (הַכֹּל מָסוּר בְּיָדוֹ).

For the Holy One Blessed Be He said: This man, the work of My hands, understands and grasps My might and essence (כִּי אָמַר הקב״ה, הָאָדָם הַזֶּה מַעֲשֵׂה יָדַי וּמֵבִין וּמַשִּׂיג גְּבוּרָתִי וּמַהוּתִי), even though I entrusted to him the upper and lower keys (אַף עַל פִּי שֶׁמָּסַרְתִּי לוֹ מַפְתְּחוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), he would not do anything contrary to My will (לֹא יַעֲשֶׂה דָבָר שֶׁלֹּא כִרְצוֹנִי). But after he transgressed His commandment, He said: This man is not worthy to receive the Torah as it is written before Me (וְאַחַר שֶׁעָבַר עַל מִצְוָתוֹ אָמַר, אֵין זֶה הָאָדָם רָאוּי לְקַבֵּל תּוֹרָה כַּאֲשֶׁר הִיא כְּתוּבָה לפניי).

And if you say (וְאִם תֹּאמַר), it was revealed and known before the Holy One Blessed Be He (גָּלוּי וְיָדוּעַ לִפְנֵי הקב״ה) that man would sin (שֶׁעָתִיד אָדָם לַחֲטֹא), why did He test him (לָמָּה נִסָּהוּ) and command him not to eat from the Tree of Knowledge? (וְצִוָּה עָלָיו שֶׁלֹּא יֹאכַל מֵעֵץ הַדַּעַת) And if you say (וְאִם תֹּאמַר), that it was not revealed before Him whether man would sin or not (שֶׁלֹּא הָיָה גָּלוּי לְפָנָיו אִם יֶחֱטָא אָדָם אוֹ לֹא), Heaven forbid (חַס וְשָׁלוֹם), you are attributing deficiency to His knowledge, may He be blessed (אַתָּה מְכַנֶּה חִסָּרוֹן לְיְדִיעָתוֹ יִתְבָּרַךְ). And if it was revealed before Him that man would sin (וְאִם גָּלוּי לְפָנָיו שֶׁיֶּחֱטָא אָדָם), behold, he is compelled in his actions (הֲרֵי מֻכְרָח בְּמַעֲשָׂיו), and he is not worthy of punishment (וְאֵינוֹ כְּדַאי לְעוֹנֶשׁ).

Answer: (תְּשׁוּבָה:) The Holy One Blessed Be He (הקב״ה) placed free will in the hand of man (נָתַן הַבְּחִירָה בְּיַד הָאָדָם) to go in whichever path he chooses (לָלֶכֶת בְּאֵי זֶה דֶּרֶךְ שֶׁיֵּרְצֶה), and His knowledge does not compel him (וְאֵין יְדִיעָתוֹ מַכְרַעַת לוֹ) to turn right or left (שֵׁיטָה יָמִין וּשְׂמֹאול). This is what the prophet, peace be upon him, said (זֶהוּ שֶׁאָמַר הַנָּבִיא עָלָיו הַשָּׁלוֹם): “For My thoughts are not your thoughts (כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם), and your ways are not My ways” (וְלֹא דַרְכֵיכֶם דְּרָכָי) (Isaiah 55).

This is what the Tanna said (זֶהוּ שֶׁאָמַר הַתַּנָּא): “All is foreseen, and permission is given” (הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה) (Avot 3:15). And the verse elaborated (וְהֶאֱרִיךְ הַכָּתוּב) in recounting the greatness of the Torah (בְּסִפּוּר מַעֲלַת הַתּוֹרָה), saying (בְּאׇמְרוֹ): “lest he take also from the Tree of Life, and eat, and live forever” (וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם) (Bereshit 3:22). Behold, to the hearing of the ear, a father grieves for his son (הֲלֹא לִמְשְׁמַע אֹזֶן, דָּאַב לְבָנוֹ), that the supernal good was lost from us (שֶׁנֶּאֶבַד מִמֶּנּוּ הַטּוֹב הַמֻּפְלָג), namely, the great attainment and understanding (בְּהַשָּׂגָה וְהַשְׂכָּלָה הַגְּדוֹלָה) for which we were worthy before the sin of Adam (שֶׁהָיִינוּ רְאוּיִים לָהּ קֹדֶם חֵטְאוֹ שֶׁל אָדָם).

Know (דַּע), that the Torah gave us good news (שֶׁבִּשְׂרָה לָנוּ הַתּוֹרָה בְּשׂוֹרָה טוֹבָה), that in the time of redemption (שֶׁבִּזְמַן הַגְּאֻלָּה), we shall return to our original state (נַחֲזוֹר לִקְדֻמוּתֵנוּ), in knowledge and perception (בְּיְדִיעָה וְהַשָּׂגָה), as in days of old and ancient years (כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת), which is before Adam sinned (שֶׁהוּא קֹדֶם שֶׁחָטָא הָאָדָם). And there is room for doubt (וְיֵשׁ לְסָפֵק), how could the Holy One Blessed Be He withhold from man (אֵיךְ הקב״ה מָנַע מֵהָאָדָם) that which he could attain? (מַה שֶּׁיָּכוֹל לְהַשִּׂיג), as it is written (שֶׁכָּתוּב): “And now, lest he send forth his hand and take also from the Tree of Life” etc (וְעַתָּה פֶּן יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וגו׳) (Bereshit 3). That if it were possible through eating from the Tree of Life that he should live forever (שֶׁאִם אֶפְשָׁר בַּאֲכִילָתוֹ מֵעֵץ הַחַיִּים שֶׁיְּחִיֶּה לְעוֹלָם), then the Holy One Blessed Be He should have supported him (הָיָה לוֹ לַהקב״ה לְהַחֲזִיק בְּיָדוֹ), so that man would endure forever (כְּדֵי שֶׁיְּהֵא הָאָדָם קַיָּם לְעוֹלָם), for it is written (שֶׁהֲרֵי כְּתוּב): “For I do not desire the death of the dead” (כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת) (Ezekiel 18), but only that he return and live (כִּי אִם בְּשׁוּבוֹ וָחָיָה).

I have already informed you (כְּבָר הוֹדַעְתִּיךָ), that before man sinned (שֶׁקֹדֶם שֶׁיֶּחֱטָא הָאָדָם), it arose in thought (עָלָה בַּמַּחֲשָׁבָה), to give him the Torah whole and complete (לָתֵת לוֹ הַתּוֹרָה שְׁלֵמָה וּתְמִימָה), without sections and words and vowel points and accents (בְּלִי פָּרָשִׁיּוֹת וּתֵיבוֹת וּנְקֻדוֹת וּטְעָמִים), through which he would be able to comprehend and perceive (שֶׁבָּהּ יוּכַל לְהַשִּׂיג וְלְהַשְׂכִּיל), and rule over the upper and lower realms (וּלִמְשׁוֹל בַּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים), and resurrect the dead (וּלְהַחֲיוֹת מֵתִים), and build worlds and destroy them (וּלִבְנוֹת עוֹלָמוֹת וּלְהַחְרִיבָן).

And since he sinned (וּכְוָן שֶׁחָטָא), the Holy One Blessed Be He said (אָמַר הקב״ה): this one is not worthy (אֵין זֶה רָאוּי) to receive the Torah as it is written before Me (לְקַבֵּל הַתּוֹרָה כַּאֲשֶׁר הִיא כְּתוּבָה לְפָנַי), for through it he would have power (לְפִי שֶׁבָּהּ יִהְיֶה לוֹ כֹּחַ) to perform miracles and wonders (לַעֲשׂוֹת נִסִּים וּנְפָלָאוֹת), and according to his evil inclination (וּכְפִי יִצְרוֹ הָרָע), perhaps he would use it (אוּלַי יִשְׁתַּמֵּשׁ בָּהּ) to do awesome things not proper before Me (לַעֲשׂוֹת דְּבָרִים נוֹרָאִים שֶׁלֹּא יִכְשְׁרוּ לְפָנַי). Therefore it is proper (לָכֵן רָאוּי) that we conceal and hide from him (שֶׁנַּעֲלִים וְנַסְתִּיר מִמֶּנּוּ) the secrets of the Torah (סוֹדוֹת הַתּוֹרָה). And now we shall return to explain the verse (וְעַתָּה נָשׁוּב לְפָרֵשׁ הַפָּסוּק) that we mentioned above (אֲשֶׁר הִזְכַּרְנוּ לְעֵיל).