Hasidut untuk Kejadian 3:7

And likewise is it with Adam the first man. Behold, this tree from which the Holy One, blessed be He, forbade him to eat on that very day — it was not because evil was mixed into its essence. God forbid, it was not like that. And that is why the Targum (Onkelos on Genesis 2:17) explained, "those who eat the fruit attain wisdom [to distinguish] between good and evil." This means one acquires wisdom in his essence to distinguish between good and evil by eating its fruits. And this knowledge is a big danger, as was stated; perhaps he cannot stay with the good, God forbid. But when he did not know [the difference] at all, behold what did the Holy One, blessed be He, gain with his creation, that he should choose the good and despise the evil if he does not know good from evil? Hence [what is correct is that] the Holy One, blessed be He, warned him not to eat from this tree before the arrival of the Shabbat day. And on that day, He commanded him, saying, From all the trees of the garden you shall surely eat (Genesis 2:16), that he should only eat from the other trees (and as we explain well later on in the section, "And He commanded, etc.," and on the verse, And the eyes of the two of them were opened [Genesis 3:7]. See there carefully.) As through this, he would perfect himself with the holiness of his Creator, since they are the plantings of the Lord [alluding to Numbers 24:6). And there was certain much holiness in them and the Torah praised them as pleasing to the sight and good for food (Genesis 2:9). And that is a byname for the goodness of the light of God and His holiness that flows into them. And especially since the Tree of Life was there, the holiness of which is well known concerning its stature. And with this joining together with the holy Shabbat day, the holiness infused in him would allow man to connect himself with His holiness and bind himself up with the Life of all the Worlds. And it would then be permitted to eat from this tree, and he would certainly then know to separate the evil from the good and the chaff from the food and despise the evil and choose the good, and his impulse would not draw him to cling to the evil, God forbid. However, Adam the first man ate the fig before it was ripe, before its time, as he did not wait for the Shabbat. So he attained the knowledge [to distinguish] between good and evil, but he did not have the power of holiness strongly and firmly rooted in him [yet]. And hence he believed [he could succeed], and did what he did. And we will not mention [these things] about the work of the hand of the Holy One, blessed be He; you can find them in their places among the statements of the sages, may their memory be blessed. It follows that the blessings were not drawn to the canopied dwelling, to the home of the house of our God, but descended into the husks and the evil. And through this, evil was mixed in with good and all of the words were blemished as a result, as is well known. But let us return to the main aspect of the tree of knowledge, that is, its amazing stature due to the essence of the intention of the creation, which is to choose the good and to bring down through it all of the blessings specifically for the good. And all of this is praise of the garden. And [R. Alshekh] wondrously continued with the praises of the garden saying, behold...

Genesis ‎8,21. ‎“He smelled the pleasing odour, ‎etc;” The Baal Haturim mentions that the expression ‎וירח ‏את ריח הניחוח‎, “he smelled a pleasing odour,” occurs only here and ‎when Yitzchok smelled what he thought were Esau’s garments in ‎Genesis 27,27. On the face of it, the comparison appears strange. ‎The Talmud (Sanhedrin 37), throws light on this by ‎suggesting that instead of reading the word ‎בגדיו‎ in Genesis 27,27 ‎we should read it as ‎בוגדיו‎, “its traitors, deviationists,” and the ‎message is that in the future, even such people will please G’d by ‎their actions. In Esau’s case, the deferential manner in which he ‎addressed his father entitled him to be described in such ‎complimentary terms. Noach’s deference before G’d, (when he ‎could have asked G’d embarrassing questions about finding the ‎earth in ruins) elicited this positive response by G’d. G’d Himself ‎testified to this at the end of this verse (acknowledging the fact ‎that man, having been born with an evil urge, was predisposed to ‎do evil), hence, if he nonetheless decides to follow the path of ‎goodness, thereby defeating the evil urge within him, this is a ‎major moral achievement.
The author, quoting his father (if I understand correctly) ‎traces the source of this pleasing odour, ‎הניחוח‎, to pleasurable ‎experiences by man on earth, (as opposed to spiritual ‎experiences). If man can sublimate these pleasurable experiences ‎to reinforce him in his service of the Lord, then G’d can truly ‎‎“boast” of him as we read in Isaiah 49,3 ‎ישראל אשר בך אתפאר‎, ‎‎“Israel, I can glory in you.” The author continues by quoting ‎Rabbi Dov Baer of Mezeritch, as tracing the word ‎אתפאר‎, to the ‎word ‎תפר‎, describing the first garments Adam and Chavah made ‎themselves from fig leaves to cover their nudity. (Genesis 3,7) “A ‎pleasant smell” originating from appropriate clothing, is ‎therefore the most ancient method of ingratiating oneself with ‎G’d after one has fallen out of favour. Pleasant smells as a source ‎of pleasure are familiar to us all, and describing G’d’s reactions to ‎man’s good deeds in such terms is not at all far-fetched. “Clothes” ‎has long been a simile for the deeds of people wearing them, ‎whether good or evil; it is therefore appropriate that when the ‎Torah describes these clothes in complimentary terms, i.e. as ‎pleasing, the reference is to the good deeds performed by the ‎people so described.‎

In the section on tzitzit, "Look at it ... do not follow ...." (Num. 15:38-39). The mitzva of tzitzit is a corrective for seeing, as Rashi commented [that the word] is from the expression of (Song of Songs 2:9), "Peering [metzitz] from the lattice." And through this mitzva, one can perceive and grasp God's wonders. And therefore, in Sh'ma, there are the mitzvot of t'fillin and tzitzit And it says (Ber. 14b), "Anyone who recites Sh'ma without t'fillin, it is as if he has borne false testimony against himself." And in Ra'aya Mehemna, it says that also [one reciting Sh'ma] without tzitzit is like one who bears false witness; see there in the Zohar on this parasha. And the idea where it is written (Lev. 5:1), "able to testify as one who has either seen or known" is that there can be testimony from seeing or from knowing, for the testimony that the Jews testify is not oral, but every Jew can grasp, and see, and know Him, may He be blessed, as it is said (Deut. 4:35), "You were shown in order to know [that Adonai is God]." And so through these mitzvot, these aspects of seeing and knowing are brought from potential to actual. Through the sin [in the Garden of Eden], good and evil became mingled, and so the Tree of the Knowledge of Good and Evil requires clarification, and the Torah gives the Jews counsel on how to correct these matters. And the Sh'ma itself is the Tree of Life, and one must combine it with the aspect of knowledge. And therefore, they [HaZaL] said (Ber. 14b), "[reciting Sh'ma without t'fillin] is as if he has offered a burnt-offering without a meal-offering or a peace-offering without libations." For the mitzva of libations and of meal-offering that was given to the Israelites on their entering the Land was an indication that the aspects of the Tree of Knowledge had been corrected, as Hazal said (Ber. 40a), "The tree from which Adam ate was wheat" [and] he pressed grapes for himself. And when the Tree of Knowledge was clarified, the Holy One, blessed be He, commanded offering meal-offerings [from wheat] and libations [of grape wine] with the sacrifice. And similarly with Sh'ma, to juxtapose to it the clarification of knowledge, which is done with the power of t'fillin. And this is why one does not need t'fillin, because regarding them it is written about it (Exod. 31:13), "[Shabbat is a sign] that you may know that I Adonai have consecrated you." And tzitzit is the aspect of seeing, as it is written (Gen. 3:7), "And the eyes of both of them were opened, and they knew that they were naked." ...