Jasidut sobre Génesis 3:24

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].

Another way of understanding the verse of ‎וירא אלוקים את בני ‏ישראל וידע אלוקים‎, helps us explain a verse in Chabakuk 3,2 ‎ה' פעלך ‏קרב שנים חייהו בקרב שנם תודיע ברוגז רחם תזכור‎, “Oh Lord I have ‎learned of Your renown; I am awed O Lord by Your deeds. Renew ‎them in these years. O make them known in these years! Though ‎angry, may You remember compassion.” The verse may be best ‎understood by means of a parable. A poor man requests that a ‎wealthy man grant his request as he knows that it is within the ‎rich man’s power to grant same, and that once the rich man ‎seriously considers the sorry state the poor man is in he will not ‎be able to deny his cry for assistance. The Jewish people when in ‎pain and in need, turn to G’d, as they are well aware that He has ‎the power to help them. Because they are aware of this, it is their ‎duty to keep this factor in mind and to turn to G’d in prayer. ‎Moreover, the very word ‎תפלה‎, “usually translated as “prayer,” is ‎a word which expresses ‎התחברות‎, a close association, joining ‎together. We know this from Genesis 3,8 when Rachel called her ‎second son by proxy (Bilhah) ‎נפתלי‎, indicating that she felt that ‎G’d had come closer to her, and that she was comparable to her ‎sister now. Following the Jewish people’s first recorded prayer to ‎G’d during over 80 years of enslavement, G’d immediately ‎responded by coming closer to His chosen people and going about ‎appointing their redeemer, Moses. The word ‎וידע אלוקים‎ was ‎chosen therefore to remind us of this term used by the Torah ‎when Adam for the first time had marital relations with Chavah, ‎or as the Torah says elsewhere, “man and wife are to become one ‎flesh.” (Genesis 3,24) [The author quotes Genesis 4,25, but ‎my quote, I think is even more appropriate. Ed.] The ‎words ‎בקרב שנים‎ in the verse from Chabakuk above, mean that ‎‎“pain” is something that exists only in our world, a world that is ‎limited in space and time. In regions that are not influenced by ‎time, i.e. celestial regions, there is no such thing as pain, ‎suffering, etc.; G’d now being in a relationship of ‎וידע‎, i.e. ‎establishing close contact with His people, their pain and ‎suffering will come to an end as a result of their coming closer to ‎these regions of the universe.‎

There is, “The flame of the ever-turning sword to guard the way to the Tree of Life.”⁸⁹Genesis 3:24 When a person wishes to adhere his thoughts to the Supernal Worlds; that is, to HaShem, the Creator, blessed is He, the external forces of evil (Kelipot) prevent him from doing so. Nonetheless, even though you are unable, push yourself with all your strength; many times during a single prayer, if necessary, until you bond to HaShem, the Creator, blessed is His Name. Through this you will enter into the Supernal Worlds. Strengthen your faith that, “The whole earth is full of His Glory,”⁹⁰Isaiah 6:3 with complete faith, as stated,⁹¹Habakkuk 2:4 “The righteous-Tzaddik lives by his faith.” (This is as experienced in the Supernal World)