Chasidut sobre Gênesis 3:1

Genesis 25,28. “Yitzchok loved Esau for he had a taste ‎for game;” (normal translation). Our author, following a ‎kabbalistic approach demonstrated ever since his approach to ‎Genesis 3,1 (page 22) where he referred to certain sparks that fell ‎off the Shechinah and landed somewhere in our world, has ‎considered it the task and intense desire of the tzaddik to ‎snare (hunt and capture) some of these 88 sparks of the Divine ‎and make them his own in order to restore them to their origin. ‎Accordingly, Yitzchok views Esau as in pursuit of this valuable ‎‎“game,” hoping that his son Esau, the hunter, could help him in ‎his quest. Although he was aware that Esau’s “hunting” was ‎concerned with physical bounty, he hoped to sublimate his skills ‎to pursuing something more spiritual by teaching him Torah, ‎thus elevating him spiritually. After all, according to our ‎tradition, the souls of famous converts to Judaism such as ‎Shemayah and Avtalyon as well as the great scholar Rabbi Meir, ‎are all reported to be descendants of Esau’s soul. There are more ‎such “sparks” to be found on this planet until the messiah will ‎come. (Sanhedrin 96)‎

He (serpent) said to the woman; ‘although G’d has said you must not eat from any of the trees, ‎etc;’ lest you die.” ….The serpent said: “you will surely not die, etc.”‎'.
Furthermore, it is clear from what follows that Adam and his wife did not die on the day they ate ‎from the tree of knowledge. In fact Adam lived for close to 1000 years! (Genesis 5,5). Our sages ‎have already had difficulty in reconciling these two verses.
‎In order to understand the whole episode, we must first of all understand what wiles the serpent ‎used in order to seduce the woman. How could the serpent, a mere creature, persuade a human ‎being to defy the law of its Creator? We must understand the serpent’s argument as follows: the ‎serpent made it clear that it was aware that everything in this universe was created by G’d through ‎a directive issued by word of mouth as when He said: “let there be light.” The continued existence ‎of the universe is dependent every second since it began, and continues to depend on this original ‎light created by G’d through His first directive. It follows that the tree of knowledge which also ‎came into being by Divine command could not possibly be a source of harm and even death, seeing ‎it too had been created subsequent to the original life-giving force in the universe, the light ‎created on the first day. The serpent therefore argued that it follows that when G’d issued ‎instructions not to eat from the trees in the garden, the reason for this command could not have ‎been that it was a source of death for anyone eating from its fruit. Since this was so, why should ‎man listen to a latter command, instead of to His initial command, as a result of which they had ‎become living human beings!‎
This, however, was part of the perverted logic employed by the serpent. The truth of the matter is ‎that the “root” of the tree of knowledge in the garden of Eden goes back to a period preceding ‎creation of the physical universe and the “falling off” of 288 “sparks” from the Shechinah ‎‎into the world of the ‎קליפות‎, regions polluted by impurity, i.e. our physical universe. ‎

Exodus 15,8.“at the blast of Your nostrils ‎the waters piled up;” Onkelos translated the ‎words ‎נערמו מים‎ as: “the waters acted intelligently.” This ‎may be understood with the help of Proverbs 8,12: ‎אני ‏חכמה שכנתי ערמה‎, “I, wisdom, live with prudence;” we have ‎discussed that if a person wishes to gain an ‎understanding of the superior nature of G’d, he must ‎first of all divest himself of all the materialistic ‎‎“garments” that are part of his daily outfits. This is the ‎first step in approaching the degree of awe and ‎reverence. Having reached that degree, he may ‎consider himself as possessing some ‎חכמה‎, wisdom. ‎This is also the meaning of Job 28,28: ‎הן יראת אד-ני היא ‏חכמה‎ ‎וסור מרע בינה‎, ”See fear of the Lord is wisdom ; to ‎shun evil is understanding.” The root of the word ‎נערמו‎ ‎in the verse quoted at the beginning of this paragraph ‎is ‎ערום‎,” intelligent, smart, as in Genesis 3,1 where the ‎serpent is described as the smartest of all the ‎creatures of the field. The sea possessed awe and ‎reverence for G’d, being eager to fulfill the will of the ‎Creator; this is what Onkelos wished to convey when he ‎translated the “sea” as being intelligent, smart. ‎‎[Possibly, as opposed to the earth, which had ‎buried the blood of Hevel, thereby hiding a monstrous ‎sin by Kayin. Ed.]‎