Hasidut untuk Yesaya 46:10

“And Noah begot three sons: Shem, Ham, and Japheth.” In the Zohar (Noach 62a), it gives a parable about a person — one meritorious, one guilty, and one intermediate. My honored father of blessed memory explained that the true beginning of the World of Repair (Olam HaTikun) started from Noah onward. Before Noah, existence still belonged to the worlds of destruction (Almin de’Itcharev). We see this in the text: “She bore Cain, and she continued to bear his brother Abel.” There is no connection expressed between one and the other. Only from Noah onward does the verse say, “He begot Shem, Ham, and Japheth,” indicating connection and unity among them. The idea of worlds of destruction appears in Bereishit Rabbah (9): “This teaches that the Holy One, blessed be He, created worlds and destroyed them, saying, ‘These do not please Me; these do please Me.’” But how can such a thing be said of the Creator, who “declares the end from the beginning” (Isaiah 46:10)? How could He create worlds only to destroy them? The meaning is that God desired that creation itself should have a claim and a prayer before Him. On its own, a created being has no standing to make a claim against its Creator. Yet when the Divine light is first revealed to a person — when one feels God’s will and presence — and that light is later withdrawn, the person then feels anguish and calls out in prayer, “Why have You lifted us up only to cast us down?” So too, the Holy One wanted creation to have such a voice — a cry born of absence. He therefore created worlds, revealed His will to them, and then withdrew it. This concealment gave rise to the cry and the prayer of creation. Similarly, the Zohar (Shelach 169a) teaches that in the future, resurrection will emerge “from the decay of the bones and the sorrow of man.” The verse says, “And He grieved in His heart” — yet how can grief apply to the Infinite? As Scripture says (I Samuel 15), “For He is not a man that He should regret.” This grief reflects the human side — the residue of pain and longing that remains within each being. And in the Zohar (Bereishit 26a) it is written, “A mist rose from the earth — Alef-Dalet from the Name Adonai.” This symbolizes the cry that arises from creation’s earliest desire, when God first willed the world into being. The World of Repair began with Noah, as it says (Job 26:11), “The pillars of heaven tremble and are astonished at His rebuke.” My honored father explained that this rebuke represents the restraint placed upon each being after the Flood — a limitation that prevents unchecked expansion. This restraint is the essence of the repaired world, granting creation lasting endurance for all generations.

This is as stated,¹²Isaiah 46:10 “He declares the end from the beginning,” that is, from the “beginning” of the Kav-Line, to its end.