Musar su Isaia 59:2

Adam ruined this state of affairs by interfering with the סוד היין, the mystical properties of the grapes. [I suppose that this is based on the tree of knowledge having been a grape bearing tree. Ed.] He followed an evil path by squeezing a cluster of grapes (and consuming its juice). Had he not done so, that "wine" would have remained in the state of what our sages call the יין המשומר בענביו, "the wine that remained preserved within its grapes (compare Berachot 34).” In that event he would have been like "the cistern that does not lose a single drop” [hyperbole for total recall, see Avot 2,11. Ed.]. He would have retained all the holiness that had been his when he was created. When Adam sinned, he did not only lose some of his former glory, fall from a "high roof" (to the ground), but he fell into a "very deep pit" (below the ground). This was a בור רק, an empty pit [allusion to the pit Joseph had been thrown in. Genesis 37,24], since it did not even contain the ingredients for the survival of the species. The species was wiped out at the time of the deluge as a direct consequence of Adam having polluted that "drop of sacred semen," and made it "evil smelling." Due to G–d's personal intervention, Noach was saved seeing he was righteous, and the righteous are the foundation of the universe. The present universe was founded by him as a result.

How excellent is the quality of repentance. Last night this one was separated from the Lord, the God of Israel, Blessed be He. As it is said, "But your iniquities have separated between you and your God" (Is. 59:2). He cried and he was not answered, as it is said, "Yea, when ye make many prayers, I will not hear" (Is. 1:15). And he fulfilled precepts and they were torn up before his face, as it is said, "Who hath required this at your hand, to trample my courts" (Is. 1:12), and, "Oh that there were even one among you that would shut the doors" Mal. 1:10), and, "Hold your burnt offerings unto your sacrifices and eat ye flesh" (Jer. 7:21). Yet today he is closely attached to the Divine Presence, as it is said, "But you, who hold fast to the Lord your God" (Deut. 4:4). He cries out and is answered at once, as it is said, "And it shall come to pass that, before they call, I will answer" (Is. 65:24). He fulfills the commandments and they are received with pleasure and with joy, as it is said, "For the Lord hath already accepted thy works" (Eccl. 9:7). Moreover, his commandments are desired, as it is said, "Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in days of old and in ancient years" (Mal. 3:4).

Let us get back to our main subject. When G–d made Moses His messenger, He revealed to him that there are several layers of holiness in the Celestial Spheres, one above the other, and that He in His capacity as the Ineffable Name effects changes in nature and re-arranges the whole planetary system if need be. He revealed to Moses the extent to which He exercises supervision over all that transpires in our world. He acquainted Moses with all aspects of His power which extends over all other so-called powers. All of this is included in the verses quoted at the very outset of our פרשה, namely: למען תדע כי אני י-ה-ו-ה בקרב הארץ, בעבור תדע כי אין כמוני בכל הארץ. The Torah warned us that we must know all these things, that it is not sufficient to relate to them only as tradition. This is underscored in Deut. 4,39: וידעת היום והשבות אל לבבך כי י-ה-ו-ה הוא האלוקים בשמים ממעל ועל הארץ מתחת אין עוד, "You must know this day and record it in your heart that the Lord your G–d is the only true G–d in the Heavens above and on the Earth below, there is none other." The expression והשבות אל לבבך is an allusion to repentance. Having firm knowledge of the power demonstrated by G–d on behalf of Israel establishes a close link between the individual Jew and his G–d, and acts as a powerful inducement to do תשובה. Moses is on record in Psalm 91,14, that when G–d sent him as a messenger to deliver the Israelites this was a sign of His fondness of him. The reason cited for G–d being fond of Moses is כי ידע שמי, "Because he knew My name." The sinner does the reverse; he distances himself from G–d. We are told in Isaiah 59,2: כי עונותיכם הבדילו ביני וביניכם, "For your iniquities have created a barrier between Me and you." If one had put distance between oneself and G–d and wants to re-approach Him one needs do repentance. Repentance is the act of returning and re-establishing one's bond with G–d. This return has to originate in the heart, and that is why the Torah in Deut. 4,39 used the expression: והשבות אל לבבך.