Musar su Isaia 59:76

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.

There are some people whose profession is lying. Namely, those people who go around and make up complete lies in order to increase social conversation or to be considered among the intelligent and knowledgeable. On this type it is written "lying lips are an abomination to G-d" (Mishlei 12:22). And also "your lips speak lies, your tongue mutters perverseness" (Isaiah 59:3). Our sages, of blessed memory, have already pronounced their judgment: "four classes of people do not receive the divine presence" (Sanhedrin 103a, Sota 42a), and one of these is the class of liars.

On the absence of this, the prophets complained saying: "And He saw that there was no man, and He was astounded for there was no intercessor"(Yeshaya 59:16) and "I looked, and there was none to help; and I was astonished that there was no one to uphold" (Yeshaya 63:5). And it is stated: "it is Zion; no one inquires after her" (Yirmiyahu 30:17), which our sages expounded: "this implies it needs inquiring after" (Sukkah 41a).

Thus we learn from here that we are obligated in this matter, and cannot exempt ourselves due to our lack of power. For on all such matters, we learned: "It is not incumbent upon you to complete the task, but neither are you free to abstain from it" (Avot 2:16).

And inasmuch as He had created all of these, it was necessary to create the Temple and the name of the Messiah before creating man. For in the days of the Messiah, the earth will be filled with knowledge and there will be no evil desire among men. And all people, great and small, will know the name of God, may He be exalted, with a great knowledge and then they will know, all of them, that the principal reason for the creation of the world was service to the Creator, may He be exalted. Therefore, He first created all of these seven before He created the world. "And saviours shall come up on mount Zion (Obad. 1:21) and "a redeemer will come to Zion, and unto them that turn from transgression in Jacob" (Is. 59:20). Amen. And thus may it be His will.

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.

To get back to our subject. Perfect repentance is performed with a totally sincere heart. Such repentance is welcome and eagerly accepted by G–d. When Israel was purified in Egypt it returned to G–d and was redeemed. A similar process will occur in the future, as the Torah has assured us. Our sages have extolled the importance of repentance saying (Yuma 86) that it hastens redemption, as we know from Isaiah 59,20-21: "And a redeemer shall come to Zion and to them that turn from transgression in Jacob, says the Lord." Amen.

In order to survive in our lengthy exile we must employ the weapons of repentance, prayer and charity so as to mobilize the support of G–d on our behalf. The equivalent of "war" is repentance, which reflects the battle with our evil urge. He who can conquer his baser urges has proved himself to be a mighty warrior. This condition will prevail until the prophecy that we will conquer Mount Se'ir will be fulfilled. The redemption will come as a result of repentance, as we know from: ובא לציון גואל ולשבי פשע ביעקב "The redeemer will come to Zion and to those in Jacob who have repented their iniquities" (Isaiah 59, 20).