ציטירנדיקער פּירוש אויף בראשית 2:8

ein Zweig meiner Pflanzungen. Das Land des ewigen Lebens ist, wie das in Gen. 2, 8 genannte Paradies (גן עדן), eine Pflanzung Gottes.

Our sages have likewise referred to the emanation of the sefirot and their revelation as an act of displacement [‘akirah]. It states in Genesis Rabbah [15:1]: “‘The Lord God planted a garden in Eden’ [Gen. 2:8]. As it is written: ‘Let the trees of the Lord be sated, the cedars of Lebanon, his own planting’ [Ps. 104:16]. R. Hanina said: ‘They were like the antennae of locusts [karnei hagavim]. The Holy One uprooted them and replanted them in the Garden of Eden.’” Comprehend this wondrous statement. The planter must have in his hands a plantling. Similarly, the emanation and manifestation of the divine entities [havayot] was like an act of “displacement” while their creation and nurturance in their respective places was an act of planting. Those who plant “seedlings lovingly attended”¹⁵⁹Neta sha ‘ashuim, after Isa. 5:7. need to water them regularly. This is the meaning of R. Haninah’s statement. It states further in the Midrash: “Let the trees of the Lord drink and be sated” [Ps. 104:16]: “May their lives be sated; may their waters be sated; may their planting be sated.” The meaning here is that each sefirotic power receives its energy from the power above it, life drawing from the source of life, water from life, and the plantlings drawing from water. All this is intimated here. And it is also germane to the next verse which states:

The reason that in connection with the heaven, השמים, the Torah did not see fit to allude to anything which had preceded it, is simply that once you know what had occurred prior to creation of the earth as we know it, you can form your own conclusions as to what preceded the heaven. This is also the reason the Torah did not allude to the purpose of the planetary system prior to the time it was placed in the skies on the fourth day.
According to kabbalah, however, the reason the Torah refrains from such allusions is that seeing the material from which heaven was made is the most pure, the most refined, it never had to undergo a metamorphosis even while previous “earths,” its forerunners, had to undergo such transformations. How would anyone be able to form the slightest notion of what had been heaven previously seeing that our sages (Berachot 34) interpreted Isaiah 64,4 עין לא ראתה אלוקים זולתך, “no eye except the one of G’d Himself had ever seen it,” to mean that the material of heaven was so refined that it was invisible to the human eye. What point would there be in relating to what it had been like prior to the creation of our earth at this stage?
To sum up: the Torah made it its task to elaborate on what is known as הנגלות, matters which G’d has seen fit to reveal, whereas it is silent on matters G’d considers as הנסתרות, the hidden aspects of the universe. Remember that theהשמים והארץ which form the subject of the first verse are a reference to the two emanations תפארת and מלכות; they are identical with what is described in chapter 2,8 as גן and עדן respectively. This is the deeper meaning of Pessachim 54 that both Gan as well as Eden were created prior to the creation of the universe. If even the “garden” had come into existence prior to the universe, how much more so must עדן have ben created prior to the universe! After all, the Torah testifies that the “garden” been planted in Eden. Compare Genesis 2,8: “G’d planted a garden in Eden of old [i.e. prior to the creation of the universe].”