Jasidut sobre Génesis 3:23

And behold, a person really needs to strengthen oneself to devote oneself regarding eating and drinking in holiness and purity, that through this they are able to release the holy sparks, and through this they merit eternal life. And this is what Avraham our father PBUH said to the angels "rest under the tree" (Genesis 18:4), meaning under the tree of life, and through this "let me get some bread", that is, through eating, as explained. And this is "Ad-nai said 'behold the human etc and now lest he reaches and takes also from the tree of life and lives forever'" (Genesis 3:22) one can say that it is explained in that way: behold, the Holy Exalted Blessed Name, in God's great compassion, wants that a person would fix what they have broken, through teshuvah. That is why the Holy Exalted Name said 'and now', meaning, now that the First Human sinned, how will he fix his sin? Lest, and maybe there is a fixing of extending their hand to seize and grasp the tree of life through eating, releasing the holy sparks through eating in holiness, and this is 'and he will eat and live forever', meaning, through eating there will be a way of grasping eternal life, and therefore 'Ad-nai send him out of the Garden of Eden to work the soil' (Genesis 3:23) since in the world to come there is no eating or drinking, and so only in this world one can raise holy sparks, as explained. And the tzadik that behaves in holiness, in Torah and in eating and in drinking and in all their deeds, continues the flow of lovingkindnesses to the world.

Now that the man has become like one of us, etc., what if he should stretch out his hand and take also from the tree of life and eat, and live forever? So the Lord God banished him from the garden of Eden, to till the soil from which he was taken. And He drove the man out, etc.: And one should be precise — as once it wrote, "and He banished [veyishalach]," then it went back and wrote, "and He drove out [veyigaresh]," which is the same thing! And in Tanna deBei Eliyahu: And He drove the man out teaches that He divorced the man, and that the Holy One, blessed be He, gave him a divorce [gerushin] like a woman. [Yet] it is still not resolved. For a woman's divorce is not [described] with the expression, gerushin, at all [in the Torah], bur rather with the expression, shiluach! So [this is what is] apparent: That behold, his honorable holiness, my father, our master, teacher, and rabbi, may his memory be for a blessing for life in the world to come, explained the words of Tanna deBei Eliyahu, "He gave him a divorce like a woman," is that with the divorce of a woman, she is nevertheless called a divorcee even though she is still with him at home. So the expression, divorcee [gerushah], is that the connection between her and her husband is severed. So this is what Tanna deBei Eliyahu is saying, that earlier the man had cleaving and connection with God, may He be blessed. But now, he was divorced like a woman, and the connection was severed. And with this, he explained the words of the midrash [Bereishit Rabbah], Chapter 56, which compares the tests of our father, Abraham, peace be upon him, to divorce. And that is that since our father, Abraham, peace be upon him, was clinging to God, may He be blessed, it is not fitting to call it a test. For none of the things in this world could hold any place compared to his clinging. Therefore his connection and clinging were taken away from him with each test. And this is [the meaning of], and he saw the place from afar (Genesis 22:4). That is that he saw God, may He be blessed — who is called Place [Makom] — far from him. And that is what is called divorce. And the words from the mouth of a sage are grace [chen, also an acronym for hidden wisdom].