창세기 2:6의 Chasidut

"And a mist would rise up from the earth;” following the allegorical approach, the author reminds ‎the reader that G’d had created the Universe(s) in order to provide Himself with satisfaction, and ‎we find this concept alluded to in His name ‎י-ה-ו-ה‎, the satisfaction being called: ‎אהיה‎, which ‎according to our author refers to the satisfaction the Creator hopes to derive from the positive ‎contributions to spirituality that will emanate from man on earth. [condensed by me. Ed] ‎

Even though it seems that a person follows his wisdom, understanding, and knowledge, still, it is the will within the attributes that truly leads man, and the heart that directs the brain. ⁴⁶⁹By heart, he seems to mean the innermost will of a person, and not just the emotions. A person’s will directs his opinion. This is clearly seen in the way that a person inner character traits influence his opinion and the way he thinks. This will also determine how he teaches his children and all those he seeks to help. Whereas, a person with evil qualities will instill these negative characteristics in his children, since in his mind, this is the correct path to follow. The Zohar puts it this way (Raya Mehamna, Parshat Tsav, 28b): It is written (Bereshit, 2:6), “And a mist went up from the earth,” and immediately afterward it says, “and it watered the entire face of the earth.” In this way, fumes wake up in Binah – Understanding – which is the heart, as we have learned, “The heart understands.” Then the ascends to Hokhmah – Wisdom, which is in the brain. Therefore, when one instills emunah in his heart, the heart then awakens the mind and its thoughts to understand even that which is above its perception.⁴⁷⁰The Sefirah of Keter transcends the “intellectual” Sefirot of Hokhmah, Binah, and Da’at. As such, it is trans-rational, and is connected to the much deeper inclinations of Will and Desire, which arise in a person’s mind spontaneously, from a deep, subterranean level that the conscious mind cannot always identify. This itself is the level of faith, since, in Hasidic terms, faith means the connection and affirmation of a reality that is beyond the mind’s grasp and rationalization. One should not say, “How can I establish faith in my heart, believing in that which transcends my mind, since the human mind can only understand that which the senses perceive, and that which is not based on empirical perception, the mind cannot understand.”