Musar su Genesi 4:7

It is well known that the atmosphere of the world is filled with influences from the Side of Evil. It is especially rife with accusing angels created from the sins and transgressions of human beings hovering about the air of the world, as is mentioned repeatedly in the Zohar (1:190a; 3:196b). Therefore a person must be wary lest they cling to him as he makes his way to the synagogue. He must bear in mind the Zohar’s teaching (3:263b) that to the left of the doorway lurks the Side of Evil. Concerning this was it written, “Sin crouches at the opening” (Bereishis 4:7). The mezuzah, on the other hand, a reminder of the holy Shechinah, is affixed to right. The mnemonic for this is the verse, “The heart of the wise is to his right” (Koheles 10:2). For that is its place. The mezuzah also represents the Divine attribute known as “Rochel.” Were it not for the name Shaddai (inscribed upon the back of the mezuzah) facing him as he exits it would be impossible for a Jew to go out of his house, for the Side of Evil stands to the left of the door. This is alluded to in the acronym of the verse, “Sin crouches at the opening” — Lapesach CHatos Roveitz, which is the exact reverse of the name “Rochel.” Therefore the name Shaddai is needed to subdue it, as it is written, “And Shaddai (the Almighty) will be your fortress” (Iyov 22:25).

The thirteenth principle is that the light sins should be weighty in one's eyes from four angles: The first is that he should not look at the smallness of a sin, but rather at the greatness of the One who commanded it. The second is that the impulse is in control over the light sins, and that may be a cause to do them constantly. And then they will also be considered like weighty ones - when the punishment of all of the times [it is committed] are combined. And they compared it to a silk thread that is loose and weak; but when you combine it many, many times, it becomes a strong rope. And the third is that from his constantly doing the sin, it becomes like something permissible; and he will remove its yoke from upon him. So he will not protect himself against it and he will be considered from those that remove the yoke and are heretics for one thing. And the fourth is that if he defeats the impulse with something small, he will defeat it tomorrow with something big - as our Rabbis, may their memory be blessed, said (Shabbat 105b), "Anyone who breaks vessels in anger should be in your eyes as if he worships idolatry. For this is the way of the evil impulse: Today it says to you thus, on the morrow, it tells you, 'Go worship an idol.'" And it is stated (Genesis 4:7), "Is it not that if you do right, there is uplift, etc." Its explanation [starting with the end of Genesis 4:6] is: "Why has your face fallen? Is it not that if you do right" actions and repent to Me, "there is uplift" - like the usage (in Job 11:15), "Then, free of blemish, you will uplift your head." And it can be understood as an expression of forgiveness. "But if you do not do right, sin couches at the door" (Genesis 4:7): But if you do not repent from that which you sinned, it is not only this iniquity that will lay with you; but rather the impulse crouches at the door to make you sin in all that you do. And it will always defeat you, since it defeated you and trapped you [now] and it also caught you, and you did not repent. "And its urge is toward you," to lead you astray and it ambushes you at every instant. "Yet you can be its master," if you want to overpower it. Therefore you will be punished for the sin, since I gave you the ability to conquer your impulse.

Repentance is also good for the bad, that you [should] not say that repentance is only good for the holy part in man - but rather it also sweetens the evil part in him, similar to this [Higher] trait: Know that Kain was bad and was from the snake, but it was stated to him (Genesis 4:7), "Is it not that if you do good, it will be lifted" - do not think that because you are from the side of evil, that you have no reparation; that is a lie! Is it not that "if you do good" and root yourself in the secret of repentance, "it will be lifted," [such] that you will withdraw to there in the secret of the good rooted there - as all the Highest Bitterness has a sweet root and can enter through its root to better itself. And so these same actions improve a person, and his 'volitional sins are made for him [to be] like merits." As behold, those actions that he did were prosecuting from the 'left side.' [If] he repented with complete repentance, behold, he brings these actions in and roots them to the Above. And all of these prosecutors do not become nullified, but rather improve themselves and root themselves in holiness, similar to the [possible] betterment of Kain. And behold, if Kain had repented and been repaired; behold, the volitional sin of Adam (literally the first man) through which he fathered Kain - who is the nest (kina) of impurity - would have been considered a merit, through the secret of 'a child gives merit to the father' (Sanhedrin 104a). However, he did not want to repent. And hence, all the 'side of the left' is drawn from there. But all of its branches are destined to be sweetened, and they will repent and be sweetened. And this is exactly from the reason that we explained - that a person takes the secret of evil to his own roots and sweetens it and brings it into the good. Hence, a person purifies his evil impulse and brings it into the good, and it becomes rooted in holiness Above.