창세기 2:7의 차시두트

In the midrash (Shemot Rabbah 5:6) " and I turned to see… that which he already did…” (Ecclesiastes 2:12). For a person should know that every action affects his essence in a place so high that a person’s understanding cannot reach there at all. And because of this, it is necessary that all the intellect and all the desires are nullified to the will of Hashem. Similarly, I heard from my father, my master, my teacher and mentor, the righteous one who should be remembered for life in the World to Come, about what the midrash says, that if Reuven had known that the Torah had written about him “in order to save him” (Genesis 37:22), he would have carried Yosef on his shoulders back to his father (Rus Rabbah 5:6, Vayikra Rabbah 34:8). God forbid that he would have done this because of the honor that the verse would attest to him, but if he had known that the matter affected so much that the verse would write… Until here are the words of my father. And every action of a person is already decreed in heaven. And that is what the verse means, “that which he already did” (Ecclesiastes 2:12). Because on high, every action that a person will do is already decreed before Hashem; if so, it is not pertinent to question Him. And certainly it seemed obvious to King Solomon that his heart would not be led astray. But a person's actions affect that which is above his ability to understand. And consequently, there can be a change in the essence of a person. And if so, a person cannot know this at all. And it is written (Shemot Rabbah 5:6) that the letter yud in the word “yirbeh” (increase) went up before Hashem and said, Solomon is nullifying me! And is it true that someone who performs a sin nullifies a letter? But certainly through sin a person is cut off from clinging. But King Solomon knew that through the power of the Torah that was in him and the life force of Hashem which he was connected to without separation, he said “I will increase and not be led astray [and that's what the verse says, “God is with me and I will prevail” (Proverbs 30:1)]. And therefore, the yud, which signifies thought [which is the essence, as we say “the end is action, the beginning is thought” (Friday night prayers)], went up and said… And similarly by Moshe. He said, “Why did You do evil to Your nation?" (Exodus 5:22). Certainly he was not able to depict, God forbid, the evil of Israel. And Hashem responded to Him, “I am God” (Exodus 6:2), that all existences are through My will; if so, questions and challenges are not pertinent. And He also commanded him to say to the children of Israel, “I am Hashem” (Exodus 6:6), so that they will know that even the exile of Egypt was only through the life force of Hashem, because all existences are from Him. “And they didn’t listen to Moshe because of shortness of breath” (Exodus 6:9), because when they were in exile, this matter was not revealed [the meaning of “shortness of breath” is the life force of Hashem that is in a person, as it is written “and He blew into his nostrils a breath of life” (Genesis 2:7). And in exile the clinging to the essence of the life force is halted] and that is what is written in the midrash, that everything is from the Torah, He established in it positive commandments and negative commandments… (Shemot Rabbah 6:1), meaning that every action of a person of Israel has a life force in Torah and mitzvos that are dependent on action. And therefore the action of a person affects that which is above, and it draws from the life force of Hashem. And similarly what is written about the holy Sabbath, “that Hashem created to make” (Genesis 2:3), meaning that which is done even now through the desire of Hashem at the time of the creation, and on the Sabbath the children of Israel testify about this, that the truth was made clear. And this is what is written “and you should honor it from doing your desires…” (Isaiah 58:13), the Sages explained that all your work should be done. We can say as we said above, that one should know that also that which a person is doing is already done through the will of Hashem, as it is written “a person only injures a finger below if they decree so about him on high” (Chullin 7b), and that is what is written “that which was already done” (Ecclesiastes 2:12), as we said above. And on the Sabbath it is the aspect of nullification and the acceptance of the yoke of heaven, to nullify oneself to the essence of life. And through this, every action is drawn after its essence in heaven. Because it is written, “He did wonders” (Psalms 98:1). And the Rama in Orach Chaim explained “and does wondrous things” (Blessing of Asher Yatzar), that the action has in it an aspect of wonder, (see the Magen Avraham there, Orach Chaim 6:1). And also the wisdom of a person needs to be nullified to the aspect of the essence of wisdom, as it is written “from where is it found…” (Job 28:12). Because a person knows that when he grows and becomes wiser, he sees that that which he did not consider to be a sin beforehand was a mistake, and so too afterwards even more. If so, for true wisdom there is no measure, and all knowledge must be nullified to the word of Hashem, and everything will be drawn to the essence, as we said above.

The second soul in Israel is truly "a part of God above," as it is written: "and he blew into his nostrils a soul of life"(Genesis 2:7); "And You blew it into me." (Siddur, Morning Prayer). It is written in the Zohar "he Who blows, blows from within him," that is to say, from his inwardness and from his innermost being. For it is of his inward and innermost vitality that a man emits through blowing with force.

Rav Huna said that Rav said, "On Shabbat that is on the intermediate days of a Festival, whether on Passover or on Sukkot, they read: See, You say to me (Exodus 33:12). They read as the haftara, on Passover, from the portion of the dry bones (Megillah 31a:16)."
And the content of the dry bones is that God, may He be blessed, asked the prophet Ezekiel: Will these bones live (Ezekiel 37:3). [So] it must be understood, [how] could God, may He be blessed, ask the prophet Ezekiel if he has faith that God, may He be blessed, is able to give them life? For with God, may He be blessed, that which has not been, can be; is it not all the more so [about] that which has been?!? Rather, it is that He asked him whether it was in the realm of his comprehension, meaning if he knows it from the understanding of what he can comprehend. And Ezekiel answered Him: You know. That is that my comprehension is also from You, and in the next moment, You are able to give me such comprehension that I could understand with my comprehension how it is that they are full of life. And God, may He be blessed, answered him: Come, O ruach [breath or spirit], from the four winds, and breathe into these slain, etc. — the dry bones say: Our bones are dried up, our hope is gone; we are doomed (Ezekiel 37:11). That is since in all of the salvations that come to man if it is not within his comprehension and he did not previously have a link to the Holy One, blessed be He, about this salvation, then he has no share in it and is not considered living at all. And about this, God, may He be blessed, said to the prophet Ezekiel that even though the dry bones say, "Our bones are dried up, our hope is gone" — meaning, even though it appears to them from their perspective that there is no hope for them — it is nevertheless not possible that there is no hope for the Jewish people. And that is why He said, "Come, O spirit, from the four winds, and breathe into these slain." As within a man, there is the life force, the spirit, and the soul. And the soul is completely from the higher ones, and no sin or blemish reaches it. It is as we say [in the morning blessings], "My God, the soul that You have placed in me is pure." And the life force is the moisture of the bones which remains in the grave, while the spirit is the intermediary between the life force and the soul. And that is [the meaning of] that which He said, "Come, O spirit, from the four winds, and breathe into these slain." And their souls are, as it were, a portion of the divine above, as it is written: He blew into his nostrils a living soul (Genesis 2:7). And it is found (in the Sefer HaKaneh), "One who blows, blows from within himself." It follows that he sees how he has a connection with God, may He be blessed. And even though he does not feel it with his comprehension, nevertheless, since the Jewish people has complete faith that it has a connection with God, may He be blessed, it is aroused from this to also see with its comprehension how it has a connection with God, may He be blessed. So it is not possible with it that there should be no hope. Hence it can see that even its garments are full of life as well.