Chasidut su Deuteronomio 22:7

The sin of Adam was the failure to achieve what was spelled out in the previous section. This is explained in the Etz Hayyim and the Liqutei Torah (Bereshit) of the Arizal.²⁹⁰Namely, failing to draw Da’at – Consciousness into the lower attributes, and the mistake of creating a separation between Malchut – Kingship – and the upper attributes. Adam’s sin was that he wanted to magnify the size of the crown (Keter) of Zeir Anpin (which contains the six attributes) before its time, and did not draw light into it.²⁹¹The crown needs to receive the proper intensity of light in order to be adequately illuminated. Increasing the size of the vessel of the crown without increasing the intensity of the light only reduces the illumination. An analogy in this world would be a person opening a charity organization without having the funds to distribute. Similarly he sinned with regards to the Nukva (female) of Zeir Anpin, in that he turned the female away from the male. This is not the place to explain this complex Kabbalistic idea in full, and God willing, we will return to it in its place. The root of Adam’s sin is mentioned in the Tikkunei Zohar (Tikkun 69, page 117a): The central principle of the four letters and the ten letters²⁹²The “four letters” refers to the Tetragrammaton, spelled Yud Hei Vav Hei. The ten letters are the expansion of the name, with each letter spelled in full - Yud Vav Dalet, Hei Aleph, Vav Aleph Vav, Hei Aleph. is Malkhut – Sovereignty. Malkhut is comprised of ten Sefirot, and all must be included within Malkhut. Anyone who takes the nine upper Sefirot without Malkhut is, “cutting the plantings” (committing heresy). And similarly, in the Tikkunei Zohar, Tikkun 19: Rabbi Shimon said to Rabbi Elazar, “Elazar my son, they sinned in them all: in their thoughts, and in their hidden thought. The word “et”²⁹³This whole passage requires kabbalistic knowledge. The Zohar refers to the commandment to send away the mother bird (Devarim 22:7): “v’et habanim tikach lach – and take the chicks.” The chicks represents Kingship-Malkhut. Meaning to say, always take Malkhut together with the upper sefirot. In R. Gershon Hanokh’s terms, a person must exercise his free will in a balanced way – by allowing the light of the intellect to shine into the attributes. Adam’s sin lay in his eating impulsively from the Tree of Knowledge, rather than carefully examining his motivations, in light of G-d’s commandment. As R. Gershon Hanokh will explain, Adam did this because he assumed that his innate desires were G-d-given, and thus always accurate. In the verse from Devarim, the direct object “et” is understood to be referring to the Shechina, which went into exile when the Israelites sinned. is said in order to include the lower Shekhina. Meaning to say, within the totality of the six attributes can be found the trait of the Malkhut, which completes them all. This is said in several places in the Zohar and the Tikkunei Zohar. The three upper Sefirot are also found in the six lower attributes, as is said in the Raya Mehemna (section of the Zohar), Parshat Pinhas (257a): The seventh is only from the side of the letter Yud ( י ), the crown on his head, Supernal Wisdom is a sign,²⁹⁴“Ot,” as in a sign of the covenant, like Shabbat or Brit Milah. Lower Wisdom is a sign … ²⁹⁵See Shemot 31:13, “The Sabbath is a sign – ot hi – beween you and Me.” The pronoun hi is spelled with the letter yud (היא), which represents Hokhmah – supernal Wisdom. The seventh sefirah - Malkhut, Kingship – is considered to be derived from the sefirah of Hokhmah (אבא יסד ברתא). The point on the top of the letter Yud represents the connection between the infinite and the lower finite world (“the crown on his head”). The implication is that the connection to the infinite is hidden within the world. When Malchut, which is the Shechina or the presence of God dwelling in the community of Israel, is revealed as, “the crown on His head,” meaning, when God’s sovereignty that was hitherto hidden among Israel is seen as connected to the Infinite and revealed in the supernal world and as a vehicle for the effluence of supernal wisdom, then malchut – G-d’s sovereignty – is complete. The author’s commentary on the Torah, the Sod Yesharim (Noah, beginning with the words “et kashti”), also heavily based on the Zohar, explains Adam’s sin in the following way: The Arizal writes that the sin of Adam was in attempting to enlarge the crown of Zeir Anpin before its proper time. This means that Adam wanted to draw Hokhmah – Wisdom – into the rest of his body in order for all of his actions would be a direct expression of God’s own will. In this way Adam seized Malkhut, meaning he held onto the power of nature disconnected from the nine upper Sefirot. If he had seized Malkhut through the nine Sefirot, he would have thus built the Kingdom of Heaven in a state of completeness together with the Keter-Crown of Zeir Anpin. In other words, then a permanent reverence for God would have been fixed in his being and in the being of all of creation. Then it would have followed automatically that the Keter of Zeir Anpin would have also been instilled with such awesome reverance. There would have been a complete state of consciousness (da’at shleima) in all one’s powers so that man would know where it was forbidden to enter, because that place would separate man from his roots and he would not see the presence of his Creator. So too, he would see where he was permitted to enter … However, since Adam took it before its time, rushing in with the desire to elevate the matters of this world at the outset, he fell into a state of concealed consciousness and forgetting, remaining in the physical aspect of the world. This is the meaning of, “taking Malkhut without the upper nine Sefirot.”