And He Was Saddened in His Heart

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

399) “Woe to those who draw iniquity with the cords of falsehood, and sin as if with cart ropes.” “Woe to those who draw iniquity” are those people who sin before the Creator each day. The sins appear to them as cords of falsehood because they regard the deed they are doing and the iniquity they are inflicting as nothing. The Creator does not look at them until they make that iniquity as great and strong as cart ropes, which are strong and indestructible.

400) When the Creator passes judgment on the wicked of the world, although they sin before the Creator and anger Him all day, He does not want to eradicate them from the world. When He regards their actions, He pardons them for they are the work of His hands, and He is patient with them in the world.

401) And because they are the work of His hands, He receives comfort and is comforted over them, and He pities them. When He seeks to pass judgment on them He is seemingly saddened. Because they are the work of His hands, He becomes sad over them, as it is written in Daniel, “He did not bring joy before Him.”

402) It is written, “Magnificence and majesty are before Him; strength and joy are in His place.” But here it is written, “And the Lord repented having made man on earth, and He was saddened in His heart.” “And He was saddened in His heart” indicates that He was saddened in His heart, and not in some other place. His heart is the Nukva, as it is written, “That which is in My heart and in My mind, he shall do.”

The Tzimtzum was on the light of Hochma and not on the light of Hassadim. Because the degrees prior to the Nukva are all in Ohr Hassadim, the Klipot have no grip on them, as it is written, “Magnificence and majesty are before Him; strength and joy are in His place.”

It is so because the Dinim and Klipot may grip only in the Nukva, who illuminates in illumination of Hochma. All the Dinim and Klipot grip her, and there is sadness in her. This is why He was saddened in His heart, which is the Nukva, and not to some other place. That is, not to any place above the Nukva, for they illuminate in covered Hassadim, in which there is no grip to the Dinim.

“And the Lord repented” is as is written, “And the Lord repented of the evil which He said He would do unto His people.” “And the Lord repented” because He made man and did not want to punish them. This is why when it was time to execute Din against them He was saddened in His heart.

403) “And the Lord repented” is for better. The Creator repented their being the work of His hands and pitied them. “And the Lord repented” means that the Creator had mercy because He had made man, who is the work of His hands.

404) “And the Lord repented” is for worse, since when the Creator seeks to destroy the wicked of the world, He first accepts consolation over them. He seemingly accepts consolations as one who accepts condolences for what has been lost. Once He receives consolation, it is certain that the Din has been executed and the matter no longer depends on repentance.

405) When does it depend on repentance? Before He receives consolations over them. Once He has received consolations over them, the matter does not depend on repentance whatsoever, and the Din is done. Then the Creator adds Din to Din and strengthens the place of the Din, the Nukva, to execute the Din, and He eradicates the wicked from the world.

It is written, “And the Lord repented,” meaning He accepted consolation [in Hebrew the same word is used for repentance and consolation].” “And He was saddened in His heart,” meaning He strengthened the place of the Din, to execute the Din, since His heart, the Nukva, is the place of the Din. “And He was saddened” means that He gave power and strengthening.

406) “And the Lord repented,” meaning received consolation and joy. It is so because when the Creator made the man in the earth, he was like the upper ones. All the angels of above praised the Creator when they saw him in the high form and said, “You have made him a little less than God, And You crown him with glory and majesty.”

407) When the man sinned, the Creator was saddened that he sinned because he gave an excuse to the ministering angels, who said to Him when He first wished to create the man, “What is man that You remember him, and the son of man that You visit him?” The meaning of the words, “And the Lord repented” is before he sinned, that at that time He received from the angels consolation and joy. “And He was saddened is after he sinned.

408) “And He was saddened in His heart” because He sought to execute Din in them, as it is written, “When they come out before the army, and say, ‘Thank the Lord, for His mercy is forever.’” It does not write here, “Thank the Lord for He is good,” since He destroyed the work of His hands for Israel.

409) When Israel crossed the sea, the ministering angels came that night to sing before the Creator. The Creator said to them, “The work of My hands is drowning in the sea, and you are singing?” Then, as it is written, “They did not draw near to one another all that night.”

Here, too, each time there is destruction of wicked in the world there is sadness before Him because “to one another” implies to the angels, of whom it is written, “And one called on the other.” “They did not draw near one another all that night” means that they said nothing all that night.

410) When Adam sinned before the Creator and transgressed against His commandment, there was sadness before Him. The Creator said to Him, “Woe, for you have weakened the upper force.” At that time a light—the Nukva—darkened. Promptly, He drove him out from the Garden of Eden.

411) He said to him: “I let you into the Garden of Eden to make an offering, to unify the Creator and His Shechina, and you have blemished the altar, the Nukva, until it is no longer possible to make an offering. Henceforth, go away from here to till the land,” and He sentenced him to die. But the Creator had mercy on him, and when he died he buried him near the garden, in the Cave of Machpelah, which is the door to the Garden of Eden.

412) Adam made a cave, the Cave of Machpelah, and Adam and his wife hid in it. How did he know to choose that place? He saw a fine light there coming out from the Garden of Eden; he went into that place, and wished to be buried there. And there is a place near the door of the Garden of Eden.

413) A person does not pass away from the world until he sees Adam HaRishon, and Adam HaRishon asks him why he went from the world, and how his soul came out. He tells him, “Woe, I have left the world because of you, because he had sinned in the tree of knowledge and people were sentenced to die.” And Adam HaRishon replies to him, “My son, I broke one commandment and I was punished for it. You, see how many transgressions and how many commandments of your Maker you committed and did not keep.”

414) To this day Adam HaRishon stands and sees the patriarchs twice daily, and confesses his sins. He shows them the place in the Garden of Eden where he was in the high glory before he sinned. He walks and sees all those righteous and pious who came out of him and inherited that high glory in the Garden of Eden where he was prior to his sins. And the patriarchs all confess and say, “How precious is Your mercy, O God, and people will take shelter in the shade of Your wings.”

415) The reason why all the people in the world see Adam HaRishon when they pass away from the world is to testify that each person passes away from the world for his own sins, and not because of the sin of Adam HaRishon, as we learn, “There is no death without a sin.”

416) The exception is those three who passed away because of the counsel of the primordial serpent, who advised Eve to eat from the tree of knowledge, and did not die for their own sins. They are Amram, Levi, and Benjamin, and some say Yishai, too. All of them did not sin and no sin was found in them for which they would die, except for the counsel of the serpent that was mentioned in regard to them.

417) All the generations in the days of Noah stripped, meaning revealed their iniquities in the world openly, to everyone’s eyes.

418) Any sin that is done openly repels the Shechina from the earth and her abode ascends from the world. Those in the generation of the flood were walking with their heads held shamelessly high, carrying out their iniquity openly and rejecting the Shechina from the world until the Creator rejected them and removed them from His face, as it is written, “Take away the dross from silver, and there comes out a vessel for the smith. Take away the wicked from before the king, and his throne will be established in righteousness.”

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

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