מַאֲמָר א׳ · בִּתְקוּפוֹת הָעוֹלָם

אָדָם הָרִאשׁוֹן

Adam HaRishon

הוּא דָּבָר שֶׁקָּשֶׁה מְאֹד לְהָבִין,

it is a matter that is very difficult to understand,

אֵיךְ הוּא בֶּאֱמֶת שֶׁאָדָם הָרִאשׁוֹן,

How is it in truth that Adam HaRishon,

בְּחִיר הַנִּבְרָאִים, יְצִיר כַּפָּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא,

The chosen of all creations, the handiwork of the Holy One, Blessed be He,

אֲשֶׁר בּוֹ נִכְלְלוּ כָּל הַנְּשָׁמוֹת,

in whom all the neshamot were included,

יַעֲבֹר עַל מַה שֶּׁצִּוָּה הַשֵּׁם בְּפֵרוּשׁ עוֹד בְּאוֹתוֹ הַיּוֹם שֶׁצִּוָּהוּ,

he would transgress that which Hashem explicitly commanded, on that very same day that He commanded him,

בְּשָׁעָה שֶׁיָּדַע אֶת עוֹנֶשׁ הַמִּיתָה שֶׁיַּשִּׂיגֵהוּ אַחֲרֵי כֵן,

At the hour that he knew the punishment of death that would overtake him afterward,

דָּבָר שֶׁאֲפִילּוּ אֲנַחְנוּ לְפִי קֹטֶן שִׂכְלֵנוּ לֹא הָיִינוּ עוֹשִׂים כָּזֹאת.

A thing that even we, according to the smallness of our intellect, would not have done the likes of it.

הֲיַעֲלֶה עַל הַדַּעַת דָּבָר כָּזֶה?

Could such a thing even enter one's mind?

וְאַף לְפִי דַּעַת הָרַמְבַּ"ם זַ"ל,

And even according to the opinion of the Rambam, of blessed memory,

שֶׁעִקַּר הַחֵטְא הָיָה דֶּרֶךְ טָעוּת,

for the essence of the sin was by way of a mistake,

צְרִיכִים אָנוּ לְהָבִין הַדָּבָר,

We need to understand this matter,

אֵיךְ בָּא לִידֵי טָעוּת, מֵאַחַר שֶׁקֹּדֶם הַחֵטְא הָיָה שֵׂכֶל פָּשׁוּט בְּלִי שׁוּם הִתְפַּעֲלוּת טִבְעִית,

How did he come to a mistake, since before the sin he was a pure, simple intellect without any natural, physical arousal?

אֵיךְ הָיָה הַטָּעוּת בְּשִׂכְלוֹ?

How was the error in his intellect?

וְאִם נַנִּיחַ כְּמוֹ שֶׁאָמַר שֶׁמְּצִיאוּת בְּרִיאָתוֹ הָיָה בְּאוֹפֶן שֶׁלֹּא הָיָה יָכוֹל לִטְעוֹת בְּעִנְיַן הַטּוֹב וְהָרָע,

And if we assume, as he said, that the reality of his creation was in such a manner that he was not able to err in the matter of good and evil,

אוּלָם בְּעִנְיַן הָאֱמֶת וְהַשֶּׁקֶר הָיָה בּוֹ מָקוֹם לִטְעוֹת,

However, in the matter of truth and falsehood, there was room in him to err,

וְהָיָה שָׁם הַטָּעוּת בְּעִנְיַן הָאֱמֶת וְהַשֶּׁקֶר,

And the error there was in the matter of truth and falsehood,

מַה הָיָה לוֹ לַעֲשׂוֹת מֵאַחַר שֶׁטָּעָה?

What was there for him to do, since he had already erred?

בַּמֶּה הִסִּית הַנָּחָשׁ אֶת חַוָּה וּבַמֶּה הִטְעָה אוֹתָהּ?

With what did the serpent incite Chavah, and with what did he mislead her?

וְכִי יַעֲלֶה עַל הַדַּעַת שֶׁחַוָּה הֶאֱמִינָה לְדִבְרֵי הַנָּחָשׁ כִּי לֹא תָמוּת, יוֹתֵר מִדִּבְרֵי הַשֵּׁם?

And could it enter the mind that Chavah believed the words of the nachash that she would not die, more than the words of Hashem?

מָה זֶה הֱשִׁיבָה כְּשֶׁשָּׁאַל הַנָּחָשׁ?

What is this that she answered when the serpent asked?

"אַף כִּי אָמַר אֱלֹקִים וְגוֹ' וּמִפְּרִי הָעֵץ וְגוֹ' פֶּן תְּמֻתוּן", וַהֲלֹא הַבּוֹרֵא אָמַר לָהֶם שֶׁוַּדַּאי יָמוּתוּ?

"Did Elokim indeed say etc. and of the fruit of the tree etc. lest you die?" But did not the Creator tell them that they would surely die?

הָא') הִיא יְדִיעָה שֶׁאֵינָהּ מְעוֹרֶרֶת רָצוֹן וּתְשׁוּקָה.

The first) is a knowledge that does not awaken will and desire.

וְהַבּ') יְדִיעָה שֶׁמְּעוֹרֶרֶת רָצוֹן וּתְשׁוּקָה.

And the second is) a knowledge that awakens will and desire.

אָנוּ יוֹדְעִים, כִּי שְׁתִיַּת סַם פְּלוֹנִי הוּא דָּבָר מָתוֹק מְאֹד,

We know that the drinking of a certain drug is a very sweet thing,

וְיֵשׁ סַמִּים כָּאֵלּוּ כְּמוֹ עֲשִׂיַּת הָאוֹפְיוּם,

And there are drugs like these, such as the making of opium,

שֶׁהוּא נֶחְשָׁב לַדָּבָר הַיּוֹתֵר נָעִים שֶׁבָּעוֹלָם.

that it is considered to be the most pleasant thing in the world.

חַכְמֵי הַטֶּבַע אוֹמְרִים, כִּי מְעַשְּׁנֵי הָאוֹפְּיוּם מִיָּד שֶׁלּוֹקְחִים הַמִּקְטֶרֶת לְתוֹךְ פִּיהֶם הֵם מַרְגִּישִׁים הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת,

The natural scientists say that those who smoke opium, immediately upon taking the pipe into their mouths, they feel a stripping away of their physicality,

תְּמוּנוֹת שׁוֹנוֹת וּמְשֻׁנּוֹת כָּל אַחַת יוֹתֵר נְעִימָה מֵחֲבֶרְתָּהּ,

different and varied images, each one more pleasant than the other,

עוֹבְרוֹת נֶגֶד עֵינֵיהֶם, וּמִתּוֹךְ חֲלוֹמוֹת וְהַזָּיוֹת כָּאֵלּוּ,

pass before their eyes, and out of such dreams and fantasies,

בְּמִיתַת נְשִׁיקָה כָּזוֹ הֵם נִפְטָרִים מִן הָעוֹלָם לְגַמְרֵי.

With such a death of a kiss, they depart from the world completely.

וּבְכָל זֹאת, אַף שֶׁיּוֹדְעִים אָנוּ אֶת מְתִיקוּת הַסַּם הַזֶּה,

And nevertheless, even though we know the sweetness of this poison,

אֵין הַיְּדִיעָה הַזֹּאת מְעוֹרֶרֶת אֶצְלֵנוּ שׁוּם רָצוֹן וּתְשׁוּקָה,

this knowledge does not awaken within us any desire or yearning,

יַעַן כִּי הַכָּרַת הַשֵּׂכֶל בְּנִזְקוֹ הִיא הַכָּרָה חוּשִׁית עַד שֶׁגַּם הַטֶּבַע שֶׁדַּרְכּוֹ לְהִתְאַוּוֹת לְכָל מָתוֹק,

Because the intellect's recognition of its harm is a sensory-like recognition, to the point that even the physical nature, whose way is to lust after everything sweet,

מַכִּיר בְּהֶפְסֵדוֹ, מוֹאֵס בּוֹ וְאֵין בּוֹחֵר בּוֹ כְּלָל.

He recognizes its loss, despises it, and does not choose it at all.

וְיֵשׁ מִין יְדִיעָה אַחֶרֶת, וּכְמוֹ הַיְדִיעָה שֶׁלָּנוּ שֶׁהַתַּאֲוָה וְהַקִּנְאָה וְהַכָּבוֹד מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם,

And there is another kind of knowing, and it is like our knowing that desire, jealousy, and honor-seeking remove a person from the world,

כִּי אַף שֶׁיּוֹדְעִים אָנוּ אֶת הָרַע שֶׁבְּכָל הַדְּבָרִים הָאֵלּוּ,

For even though we know the evil that is in all of these things,

בְּכָל זֹאת אֵין בְּכֹחַ הַיְדִיעָה הַזֹּאת לְהוֹכִיחַ גַּם אֶת הַטֶּבַע בָּזֶה,

Even so, it is not within the power of this intellectual knowledge to also reprove and convince one's physical nature in this matter,

וְלָכֵן הַיְדִיעָה הַזֹּאת אֵינָהּ אֶלָּא יְדִיעַת הַשֵּׂכֶל לְבַד,

And therefore, this knowledge is nothing other than the knowledge of the intellect alone,

זוּלַת הַטֶּבַע שֶׁאֵינוֹ מַכִּיר בּוֹ כְּלָל.

except for nature, which he does not recognize at all.

הוּא יָדַע אֶת הָרָע וְהִכִּיר אוֹתוֹ וּבְכָל זֹאת לֹא עָשָׂה אֶלָּא אֶת הַטּוֹב.

He knew the evil and recognized it, and nevertheless, he did nothing but the good.

שִׂכְלוֹ הָיָה כְּמוֹ שֵׂכֶל מַלְאָךְ וְהַחֹמֶר הָיָה אֶצְלוֹ רַק כְּמִין לְבוּשׁ,

his intellect was like the intellect of an angel, and the physical matter was to him only like a kind of garment,

כְּמַה שֶׁכָּתוּב הַכָּתוּב "עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי" (אִיּוֹב י').

As the verse says, "With skin and flesh You have clothed me" (Iyov 10).

וּכְמוֹ שֶׁהַלְּבוּשׁ שֶׁלָּנוּ אֵין אָנוּ מִתְבַּיְּשִׁים בּוֹ עַד שֶׁנִּצְטָרֵךְ לְבוּשׁ אַחֵר,

And just as with our own garment, we are not ashamed of it to the point that we would need another garment,

כְּמוֹ כֵן הָיָה הַחֹמֶר אֶצְלוֹ,

Just so was the physical matter by him,

וְלָכֵן "וַיִּהְיוּ עֲרוּמִּים וְלֹא יִתְבּוֹשָׁשׁוּ",

And therefore, "and they were both naked, and were not ashamed,"

וְרַק בָּזֶה נִשְׁתַּנָּה לְבוּשׁוֹ מִלְּבוּשֵׁנוּ,

and only in this did his garment differ from our garment,

כִּי הַחֹמֶר שֶׁלּוֹ הָיָה לְבוּשׁ נִצְחִי שֶׁאֵינוֹ צָרִיךְ לְפוֹשְׁטוֹ לְעוֹלָם.

For his physical matter was an eternal garment that he never needed to strip off.

אוּלָם בְּדָבָר אֶחָד הָיָה שׁוֹנֶה מִמַּלְאָךְ מַמָּשׁ,

However, in one matter he was different from an actual malach,

בְּשָׁעָה שֶׁהַמַּלְאָךְ הוּא מְשֻׁלָּל בְּחִירָה מִכֹּל וָכֹל,

At the very time that the malach is completely devoid of free will,

הוּא אֵינוֹ יָכוֹל לַעֲשׂוֹת אֶת הָרָע אִם יִרְצֶה,

he is not able to do the evil even if he wants to,

יַעַן כִּי מְצִיאוּתוֹ הוּא עֲשִׂיַּת הַטּוֹב,

Because his very existence is the doing of good,

אָדָם הָרִאשׁוֹן לֹא כֵן הָיָה,

Adam HaRishon was not so,

אִם כִּי שֶׁשִּׂכְלוֹ הָיָה פָּשׁוּט בְּלֹא שׁוּם נְגִיעָה טִבְעִית,

Even though his intellect was straightforward, without any natural bias,

בְּכָל זֹאת נִתְּנָה לוֹ הַיְכֹלֶת שֶׁאִם יִרְצֶה אֲזַי יֶחְדַּל מִלִּהְיוֹת מַלְאָךְ,

Even so, the ability was given to him that if he so desires, he can then cease from being an angel,

אִם יִרְצֶה לִחְיוֹת חַיֵּי בְחִירָה וְלֹא חַיֵּי מַלְאָךְ,

If he desires to live a life of free-will choice, and not the life of an angel,

הָרְשׁוּת בְּיָדוֹ.

The choice is in his hand.

בֵּין חַיֵּי הַמַּלְאָךְ לְחַיֵּי הָאָדָם, וְזֶה הָיָה תָּלוּי בַּאֲכִילַת עֵץ הַדַּעַת.

between the life of the angel and the life of man, and this was dependent upon the eating of the Tree of Knowledge.

אִם הוּא רוֹצֶה לִהְיוֹת חַי מַלְאָךְ בְּלֹא שׁוּם סַכָּנָה לְקִנְיָנָיו הָרוּחָנִיִּים,

If he wants to live as an angel without any danger to his spiritual acquisitions,

אֲזַי הוּא צָרִיךְ לִזָּהֵר שֶׁלֹּא לֶאֱכֹל מֵעֵץ הַדַּעַת,

then he must be careful not to eat from the Tree of Knowledge,

וְאָז הַהַכָּרָה שֶׁבְּשִׂכְלוֹ תְּהֵא חֲזָקָה כָּל כָּךְ עַד שֶׁשּׁוּם טֶבַע וְרָצוֹן שֶׁבָּעוֹלָם,

And then, the recognition within his intellect will be so strong, to the point that no nature or desire in the world,

יִהְיֶה מִי שֶׁיִּהְיֶה, לֹא יִפְעַל עָלָיו כְּלָל וּכְלָל,

Whoever he may be, it will not affect him at all,

אוּלָם אִם הוּא רוֹצֶה לִבְחֹר בְּחַיֵּי בְחִירָה,

However, if he wants to choose a life of free-will choice,

אִם הוּא רוֹצֶה שֶׁיִּתְעוֹרְרוּ בּוֹ הַתַּאֲווֹת וְהָרְצוֹנוֹת בִּכְדֵי שֶׁיִּהְיֶה לוֹ יְכֹלֶת לָבֹא אִתָּם בְּמִלְחָמָה וּלְנַצְּחָם,

If he wants that the desires and the wills should awaken within him, in order that he should have the ability to enter into battle with them and conquer them,

אֲזַי עָלָיו לֶאֱכֹל מֵעֵץ הַדַּעַת,

then he must eat from the Tree of Knowledge,

וְאָז מִיָּד יִתְעוֹרְרוּ בּוֹ חֲמָדוֹת וְהַנְּטִיּוֹת הַטִּבְעִיּוֹת,

And then, immediately, there will awaken within him desires and the natural inclinations,

וְיִהְיֶה לָהֶם מִלְחָמָה חֲזָקָה עִם הַשֵּׂכֶל וְחַיָּלָיו,

and they will have a fierce war with the intellect and its soldiers,

וְאִם גַּם אָז יַעֲלֶה בְּיָדוֹ לְנַצֵּחַ אֶת הַמִּלְחָמָה לְהַכְנִיעַ אֶת חֶמְדּוֹת וְהַכֹּחוֹת שֶׁלּוֹ תַּחַת יַד הַשֵּׂכֶל,

And if even then it will be in his hand to win the war, to subdue his desires and his physical forces under the hand of the intellect,

אֲזַי יִתְעַלֶּה לְמַדְרֵגָה עוֹד יוֹתֵר גְּדוֹלָה מִזּוֹ שֶׁעָמַד בָּהּ קֹדֶם,

then he will elevate himself to a level even greater than that which he stood upon before,

כִּי לְפוּם צַעֲרָא אַגְרָא, וְאָז גַּם כֵּן יִחְיֶה חַיֵּי נֶצַח כְּמוֹ קֹדֶם הָאֲכִילָה.

For according to the pain is the reward, and then he will also live an eternal life just like before the eating.

אוּלָם אִם לֹא יַעֲלֶה בְּיָדוֹ לְנַצֵּחַ אֶת הַטֶּבַע,

However, if it does not succeed in his hand to conquer nature,

וְהַכֹּחוֹת הַטִּבְעִיִּים יִמְשְׁלוּ בוֹ אָז בְּהֶכְרֵחַ הוּא שֶׁיָּמוּת,

and the natural forces will rule over him, then it is an absolute necessity that he will die,

יַעַן כִּי טִבְעִי הוּא, וְטִבְעִי אֵינוֹ יָכוֹל לִחְיוֹת לְעוֹלָם.

Because it is natural, and that which is natural cannot endure forever.

מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל, וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ, כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת

From every tree of the garden you may surely eat, but from the Tree of the Knowledge of Good and Evil you shall not eat of it, for on the day you eat of it you shall surely die

וְיִתָּכֵן שֶׁהַדְּבָרִים הָאֵלּוּ לֹא נֶאֶמְרוּ בְּגֶדֶר צִוּוּי וְאַזְהָרָה אֶלָּא בְּגֶדֶר עֵצָה,

And it is possible that these words were not said in the category of a commandment and a warning, but rather in the category of advice,

כְּלוֹמַר, אֲנִי מַשִּׂיאֲךָ עֵצָה שֶׁלֹּא תֹאכַל מֵעֵץ הַדַּעַת,

Meaning, I am advising you that you should not eat from the Tree of Knowledge,

כְּדֵי שֶׁלֹּא יִתְעוֹרְרוּ בְּקִרְבְּךָ הַטֶּבַע וְהַתַּאֲווֹת,

so that nature and the desires will not be awakened within you,

כִּי יוֹדֵעַ אֲנִי שֶׁאִם יִתְעוֹרְרוּ בְּקִרְבְּךָ,

For I know that if they will awaken within you,

אֲזַי לֹא יִהְיֶה בְּכֹחֲךָ לְנַצְּחָם,

then it will not be in your power to overcome them,

וְאָז בְּהֶכְרֵחַ הוּא שֶׁתָּמוּת, לֹא בְּתוֹר עוֹנֶשׁ הַחֵטְא שֶׁל הָאֲכִילָה,

And then, of necessity, it must be that you will die, not as a punishment for the sin of the eating,

כִּי יוּכַל הֱיוֹת שֶׁהָאֲכִילָה בְּעַצְמָהּ לֹא הָיָה חֵטְא,

For it could be that the eating itself was not a sin,

אֶלָּא בַּעֲבוּר שֶׁהַטֶּבַע יִמְשֹׁל בְּךָ, וְדָבָר טִבְעִי אֵינוֹ יָכוֹל לִחְיוֹת חַיֵּי נֶצַח מִצַּד עַצְמוּתוֹ.

But rather because nature rules over you, and a natural thing is unable to live an eternal life from the aspect of its own essence.

מָה אָמַר אֱלֹהִים?

What did Elokim say?

וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן לֹא תֹאכְלוּ וְגוֹ' פֶּן תְּמֻתוּן,

"And from the fruit of the tree which is in the midst of the garden you shall not eat, etc., lest you die,"

דִּיְקָה לוֹמַר "פֶּן", יַעַן כִּי בִּמְצִיאוּת הַדָּבָר הָיָה אֶפְשָׁר שֶׁאַף לְאַחַר אֲכִילַת עֵץ הַדַּעַת לֹא יָמוּתוּ.

She was precise to say "lest," because in the reality of the matter it was possible that even after eating from the Tree of Knowledge they would not die.

כִּי לוּ עָלָה בְּיָדָם אַף לְאַחַר הָאֲכִילָה לְנַצֵּחַ אֶת טִבְעָם לֹא הָיָה נֶחְשָׁב לָהֶם אֲכִילַת עֵץ הַדַּעַת לְחֵטְא,

For had they succeeded, even after the eating, in conquering their nature, the eating of the Tree of Knowledge would not have been considered a sin for them,

וְאַדְרַבָּה, הָיוּ מַגִּיעִים עַל יְדֵי הָאֲכִילָה לְמַדְרֵגָה עוֹד יוֹתֵר גְּדוֹלָה מִקֹּדֶם.

And on the contrary, they would have reached, through the eating, an even greater madreigah than before.

"לֹא מוֹת תְּמֻתוּן וְגוֹ' וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע",

"You shall surely not die, etc., and you shall be like Elokim, knowing good and evil,"

כְּלוֹמַר, אַל תִּסְתַּפְּקוּ שֶׁמָּא לֹא תַּעַמְדוּ בַּנִּסָּיוֹן כִּי בְּוַדַּאי תַּעַמְדוּ וִהְיִיתֶם כֵּאלֹהִים,

Meaning, do not doubt whether perhaps you will not stand in the nisayon, because you will certainly stand, and you will be like Elokim,

וּכְמוֹ שֶׁאֵצֶל הָאֱלֹהִים אֵין יְדִיעַת הָרַע עוֹשָׂה בּוֹ רֹשֶׁם כָּל שֶׁהוּא,

And just as with Elokim, the knowledge of evil does not make any impression on Him whatsoever,

אֵל אֶרֶךְ אַפַּיִם וְגוֹ' וְנַקֵּה לֹא יְנַקֶּה, וְלִכְאוֹרָה מַה מַּעֲלָה הִיא זוֹ?

"Hashem, slow to anger... and Who will by no means clear the guilty," and seemingly, what kind of virtue is this?

כִּי אַף שֶׁלֹּא יְנַקֶּה הָרָשָׁע אֶת חֶטְאוֹ,

For even though the rasha will not cleanse himself of his sin,

בְּכָל זֹאת יְדִיעַת הַחֵטְא וְצֹרֶךְ הַפֵּרָעוֹן מִמֶּנּוּ אֵינוֹ מַפְרִיעַ לְמִדַּת "אֶרֶךְ אַפַּיִם וְרַב חֶסֶד" שֶׁקֹּדֶם הַפֵּרָעוֹן,

Even so, the knowledge of the sin and the necessity of retribution for it do not interfere with the attribute of "slow to anger and abundant in kindness" that precedes the retribution,

יַעַן כִּי אֶצְלוֹ, כִּבְיָכוֹל, אֵין צֹרֶךְ הַפֵּרָעוֹן בְּגֶדֶר כַּעַס וְהַקְפָּדָה אֶלָּא בְּגֶדֶר יְדִיעָה הוּא שֶׁהַשֵּׂכֶל וּמִדַּת הַדִּין מַכְרִיעִין כָּךְ,

Because by Him, as it were, the need for retribution is not in the category of anger and strictness, but rather it is in the category of knowledge, that the intellect and the attribute of justice decide so,

וְלָכֵן מִדַּת הַדִּין וְהָרַחֲמִים סוֹמְכוֹת זוֹ לָזוֹ,

And therefore, the attribute of strict judgment and the attribute of mercy support one another,

מַה שֶּׁאֵין כֵּן בְּאָדָם, שֶׁאִם יֵשׁ לוֹ שׁוּם טִינָא וְכַעַס עַל מִי שֶׁהוּא אֵינוֹ יָכוֹל לִכְבֹּשׁ אֶת כַּעֲסוֹ עַד לְאַחַר זְמַן בְּאֹפֶן שֶׁקֹּדֶם הַזְּמַן הַהוּא לֹא יַעֲשֶׂה בּוֹ רֹשֶׁם כְּלָל,

Which is not the case with a human being, for if he has any grudge or anger against anyone, he is unable to conquer his anger until after some time, in such a manner that before that time it would make no impression on him at all,

וְזֶה שֶׁאָמַר לָהּ הַנָּחָשׁ, שֶׁגַּם לְאַחַר אֲכִילַת עֵץ הַדַּעַת הַרְגָּשַׁת הַטִּבְעִיּוּת שֶׁתִּתְקַבֵּל עַל יְדֵי זֶה לֹא יִהְיוּ אֶצְלֵךְ כִּי אִם בְּגֶדֶר יְדִיעָה לְבַד,

And this is what the nachash said to her, that even after eating from the Etz HaDaas, the natural feelings that would be received through this would only be for you in the category of mere intellectual knowledge,

וְאִם כֵּן הֲלֹא שָׁוֶה לְךָ יוֹתֵר לֶאֱכֹל בִּכְדֵי שֶׁתַּגִּיעַ עַל יָדָהּ לְמַדְרֵגָה עוֹד יוֹתֵר גְּדוֹלָה מִקֹּדֶם,

And if so, is it not more worthwhile for you to eat in order that you may reach through it a level even greater than before,

וּבָזֶה הוּא שֶׁנִּצַּח הַנָּחָשׁ אֶת חַוָּה וּבָזֶה שֶׁהִטְעָה אוֹתָהּ כִּי הִבְטִיחַ אוֹתָהּ שֶׁבְּוַדַּאי לֹא יִפְּלוּ מִמַּדְרֵגָתָם וְאַדְּרַבָּה עוֹד יַעֲלוּ לְמַדְרֵגָה יוֹתֵר גְּבוֹהָה,

And with this, the nachash defeated Chavah, and with this, he misled her, because he promised her that they would certainly not fall from their madreigah, and on the contrary, they would rise even further to a higher madreigah,

לְמַדְרֵגָה שֶׁל כְּבִישַׁת הַמִּדּוֹת וְנִצּוּחַ הָרוּחוֹת,

to the level of conquering the middos and overcoming the spirits,

וְאִלּוּ בֶּאֱמֶת הָיָה כְּמוֹ שֶׁאָמַר הַנָּחָשׁ,

And if it were truly as the nachash had said,

אִלּוּ בֶּאֱמֶת עָלָה בְּיָדוֹ לְנַצֵּחַ אֶת הַמִּלְחָמָה הַגְּדוֹלָה הַזּוֹ,

If he had truly succeeded in winning this great war,

אֲזַי לֹא הָיָה נִפְסָד כְּלוּם עַ"י אֲכִילָתוֹ,

then nothing would have been damaged through his eating,

אוּלָם לְבַסּוֹף נִתְבָּרֵר כִּי לֹא כֵן הָיָה הַדָּבָר וְכִי טָעָה בַּחֶשְׁבּוֹן,

However, in the end it became clear that this was not the case, and that he had erred in his calculation,

כִּי מִיָּד שֶׁאָכַל מִן הָעֵץ "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם" - וַיִּתְבּוֹשְׁשׁוּ.

For immediately when he ate from the tree, "and the eyes of both of them were opened, and they knew that they were naked"—and they became embarrassed.

וּמִזֶּה הוּא שֶׁנִּתְבָּרֵר כִּי לֹא הָיָה לוֹ לֶאֱכֹל מֵעֵץ הַדַּעַת,

And from this it is clarified that he ought not to have eaten from the Tree of Knowledge,

כִּי אִלְמָלֵא בֶּאֱמֶת הָיָה יָכוֹל לְנַצֵּחַ אֶת טִבְעוֹ וְלַעֲשׂוֹתוֹ כְּמוֹ שֶׁאֵינוֹ,

For if he were truly able to conquer his nature and make it as if it does not exist,

מַמָּשׁ כְּמוֹ קֹדֶם הַחֵטְא, - מִפְּנֵי מָה נִתְבַּיֵּשׁ?

Just like before the sin, for what reason was he ashamed?

אִלְמָלֵא בֶּאֱמֶת הִתְעוֹרְרוּת הַטִּבְעִיּוֹת וְהַרְגָּשַׁת הָרוּחוֹת לֹא הֶחְשִׁיכוּ אֶת שִׂכְלוֹ הַבָּהִיר וְלֹא עָשׂוּ בּוֹ אֲפִילּוּ פְּגִימָה כָּל שֶׁהוּא,

If indeed the awakening of natural tendencies and the feeling of the winds of the world did not darken his clear intellect, and did not make in it even the slightest blemish,

מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה?

Who told you that you are naked?

וְעַל כָּרְחֲךָ שֶׁמִּתְּחִלָּה כְּשֶׁהַמִּדּוֹת וְהַתַּאֲווֹת לֹא הָיוּ מִתְעוֹרְרִים אֶצְלוֹ וְהַחֵלֶק הָעִקָּרִי שֶׁלּוֹ הָיָה הַשֵּׂכֶל אֲזַי לֹא הָיָה לוֹ מַה לְּהִתְבּוֹשֵׁשׁ,

And perforce, at the beginning, when the middos and the ta'avos were not awakened within him, and his main part was the sechel, then he had nothing to be ashamed of,

כִּי הַחֹמֶר בְּעַצְמוֹ הָיָה לוֹ לִלְבוּשׁ,

For the physical matter itself was meant to be a garment for him,

וְרַק אַחֲרֵי הָאֲכִילָה שֶׁנִּתְעוֹרְרוּ אֶצְלוֹ הַתַּאֲווֹת וְלֹא עָלָה בְּיָדוֹ לְנַצְּחָם,

and only after the eating, when the desires were awakened within him and it did not go up in his hand to conquer them,

רַק הוּא בִּקֵּשׁ לוֹ לְבוּשׁ לְהִתְכַּסּוֹת בּוֹ בִּכְדֵי לְהַשְׁקִיט בְּמִקְצָת אֶת רְצוֹנוֹתָיו וּנְטִיּוֹתָיו שֶׁדַּרְכָּן לְהִתְעוֹרֵר יוֹתֵר בְּשָׁעָה שֶׁהוּא עָרוֹם.

He only sought for himself a garment to cover himself with, in order to quiet somewhat his desires and inclinations, whose way is to be aroused more at a time when he is naked.

מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה!

Who told you that you are naked!

הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל מִמֶּנּוּ אָכָלְתָּ ?

Is it from the tree of which I commanded you not to eat, that you have eaten?

הֲלֹא אָמַרְתִּי לְךָ אַל תַּכְנִיס עַצְמְךָ אֶל הַנִּסָּיוֹן הַזֶּה וְאַתָּה אָמַרְתָּ אֵין דָּבָר,

Did I not say to you, "Do not bring yourself into this nisayon," and you said, "It is nothing"?

לָכֵן, מֵאַחַר שֶׁנָּחַלְתָּ מַפָּלָה בַּמִּלְחָמָה עִם הַטֶּבַע,

Therefore, since you have suffered a defeat in the war with nature,

מֵאַחַר שֶׁהָרְצוֹנוֹת וְהַטִּבְעִיּוּת כְּבָר מָשְׁלוּ בָּךְ,

Since the desires and the natural habits have already ruled over you,

אָרוּרָה הָאֲדָמָה וְכוּ׳, כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב,

Cursed is the ground etc., for dust you are and to dust you shall return,

וְנִגְזְרָה עָלָיו מִיתָה.

And death was decreed upon him.

הוּא אֵינוֹ יָכוֹל כְּבָר אַף אִם יִרְצֶה לְהַפְשִׁיט מֵעָלָיו אֶת אַדֶּרֶת הַחוּמְרִיּוּת וְהַנְּטִיּוֹת הַטִּבְעִיּוֹת שֶׁלּוֹ,

He is already no longer able, even if he should want to, to strip off from himself the mantle of physicality and his natural inclinations,

וְהוּא מוּכְרָח כָּל יָמָיו לְהִתְחָרוֹת בְּטִבְעוֹ וּלְהִלָּחֵם עִם מִדּוֹתָיו הַנִּשְׁחָתוֹת עַד כִּי אֶחָד מִן הַלּוֹחֲמִים,

And he is forced all his days to contend with his nature and to wage war with his corrupted middos, until one of the combatants,

הַשֵּׂכֶל אוֹ הָרָצוֹן, יִפֹּל שָׁדוּד.

the intellect or the will, must fall plundered.

הָאֲנָשִׁים שֶׁהָיוּ אַחֲרֵי אָדָם, הֵם לֹא הָיוּ יְכוֹלִין לְהִלָּחֵם כָּרָאוּי עִם שׂוֹנְאָם הַגָּדוֹל,

The people who came after Adam, they were not able to wage war properly against their great enemy,

וְדוֹר אַחַר דּוֹר מַצַּב הָרוּחַ שֶׁל הָאָדָם הוֹלֵךְ וְשָׁפֵל עַד שֶׁלְּבַסּוֹף הַשְׁחָתַת בְּנֵי הָאָדָם וְרִשְׁעָם כְּבָר הִגִּיעוּ לְמִדָּה כָּל כָּךְ גְּדוֹלָה עַד שֶׁהַבּוֹרֵא כְּבָר נִחַם עַל מַה שֶּׁבָּרָא וְאָמַר אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה,

And generation after generation, the spiritual state of man became lower and lower, until in the end, the corruption of mankind and their wickedness had already reached such a great measure that the Creator already regretted that which He had created, and said, "I will erase man whom I have created from upon the face of the earth."

וְזֶה הָיָה דּוֹר הַמַּבּוּל.

And this was the generation of the Flood.

אוּלָם, בַּשָּׁעָה אֲשֶׁר הַשְׁחָתַת הָאָדָם כְּבָר הִגִּיעָה לַקָּצֶה הָאַחֲרוֹן,

However, at the hour when the corruption of man has already reached the final extreme,

בְּשָׁעָה שֶׁגַּם הַחַיּוֹת וְהַבְּהֵמוֹת נִשְׁחֲתוּ מִפְּנֵי רָעַת בְּנֵי הָאָדָם,

At the time when even the wild beasts and the domesticated animals were corrupted because of the evil of the children of man,

בָּהּ בַּשָּׁעָה נִמְצָא אָדָם אֶחָד אֲשֶׁר רוּחַ הַזְּמַן לֹא בִּעֲתַתְהוּ,

At that very same moment, there is found one man whom the spirit of the times did not terrify,

הוּא עָמַד לְבִלְתִּי חַת וְלֹא הִטָּה אֶת שִׁכְמוֹ בִּפְנֵי הָרוּחַ הַמְנַשֶּׁבֶת בָּעוֹלָם,

He stood so as not to be broken, and he did not bend his shoulder before the wind that blows in the world,

כְּעֵין מְחָאָה הָיָה נֶגֶד בְּנֵי דּוֹרוֹ,

Like a sort of protest, he was against the people of his generation,

זֶה הָיָה נֹחַ.

This was Noach.

״אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ״, וּפֵרֵשׁ רַשִׁ״י זַ״ל: ״אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ״ — הָיָה צָרִיךְ סַעַד לְתוֹמְכוֹ.

"Noah walked with God," and Rashi, of blessed memory, explained: "Noah walked with God" — he needed support to sustain him.

נֹחַ לֹא הִגִּיעַ עֲדַיִן לְמַדְרֵגָה כָּל כָּךְ גְּבוֹהָה,

Noach had not yet reached such a high madreigah,

הַכָּרָתוֹ בַּטּוֹב לֹא הָיְתָה כָּל כָּךְ חֲזָקָה עַד שֶׁגַּם עֵזֶר הַשֵּׁם לֹא יִצְטָרֵךְ לוֹ,

His recognition of the good was not so strong that even the help of Hashem would not be needed by him,

אִלְמָלֵא ד' עוֹזְרוֹ לֹא יוּכַל לוֹ,

If Hashem did not help him, he would not be able to overcome it,

כִּי אִם הָאָדָם הִגִּיעַ לְמַדְרֵגָה כָּזֹאת שֶׁמִּצִּדּוֹ אֵין חָסֵר לוֹ כְּלוּם,

For if a person has reached such a level that from his own perspective he lacks nothing,

וְרַק אִלְמָלֵא הַשֵּׁם עוֹזְרוֹ לֹא יוּכַל לוֹ,

And only if Hashem did not help him, he would not be able to overcome it,

אֲזַי - "הַשֵּׁם לֹא יַעַזְבֶנּוּ בְיָדוֹ",

then - "Hashem will not abandon him into his hand",

יַעַן כִּי אַהֲבָה וְיִרְאָה פְּנִימִית תָּלוּי בִּידֵי שָׁמַיִם,

Because inner love and fear of Hashem are dependent on the hands of Heaven,

כִּי מִצִּדּוֹ, כָּל מַה שֶּׁיֵּשׁ בִּיכָלְתּוֹ וְכֹחוֹ,

For from his own side, everything that is within his ability and his strength,

הוּא מוּסָר לַעֲבוֹדַת הַשֵּׁם וְרַק מַה שֶּׁנּוֹגֵעַ לְהָאַהֲבָה וְהַיִּרְאָה הַפְּנִימִית,

it is a mussar for the avodah of Hashem, and only that which touches upon the inner love and fear,

בָּהּ הָיָה חָסֵר קְצָת עַל מַה שֶּׁהָיָה צָרִיךְ לְעֵזֶר הַשֵּׁם,

in it there was a slight lack regarding what was needed for the help of Hashem,

וְעַל זֶה אָמְרוּ חֲזַ"ל "מַאֲמִין וְאֵינוֹ מַאֲמִין אֶלָּא שֶׁהַמַּיִם דְּחָפוּהוּ",

And regarding this, Chazal said, "He believed and yet he did not believe, except that the waters pushed him,"

מַאֲמִין בְּמַה שֶּׁנּוֹגֵעַ לַעֲבוֹדָתוֹ,

believing in that which touches upon his avodah,

בְּכָל מַה שֶּׁיֵּשׁ בְּכֹחוֹ וִיכָלְתּוֹ,

with everything that is in his strength and his ability,

וְאֵינוֹ מַאֲמִין בְּאוֹתוֹ הַמִּקְצָת שֶׁהוּא צָרִיךְ לְעֵזֶר הַשֵּׁם,

and he does not believe in that small measure that he is in need of Hashem's help,

הִפּוּךְ מִבְּנֵי דוֹרוֹ שֶׁהָיוּ אֵינָם מַאֲמִינִים וּמַאֲמִינִים,

the opposite of the people of his generation, who were non-believers and believers,

אֵינָם מַאֲמִינִים מַה שֶּׁיֵּשׁ בִּרְשׁוּתָם וִיכָלְתָּם לַעֲשׂוֹת,

they do not believe what is within their power and their ability to do,

הָרְשׁוּת נְתוּנָה בְּיַד כָּל אָדָם לִהְיוֹת כְּמֹשֶׁה רַבֵּנוּ וּכְיָרָבְעָם בֶּן נְבָט.

The free choice is given in the hand of every person to be like Moshe Rabbeinu or like Yeravam ben Nevat.

וּמַאֲמִינִים בְּמַה שֶּׁנּוֹגֵעַ לְעֵזֶר הַשֵּׁם, כִּי מַה אִכְפַּת לָהֶם אִם יָבֹא לָהֶם בְּנָקֵל.

And they believe in what concerns the help of Hashem, for what does it matter to them if it comes to them easily.

וְלָכֵן, בְּאוֹתָן הַמַּיִם עַצְמָן שֶׁנֹּחַ נִדְחַף בָּהֶן אֶל הַתֵּבָה,

And therefore, in those very same waters that Noach was pushed by them into the teivah,

בְּאוֹתָן הַמַּיִם עַצְמָן הֵם נִדְחֲפוּ מִן הַתֵּבָה,

by those very same waters, they were pushed away from the teivah,

כִּי כָּךְ הוּא דַּרְכּוֹ שֶׁל נִסָּיוֹן,

For such is the way of a nisayon (spiritual trial),

הוּא מַעֲלֶה וּמְרוֹמֵם אֶת הָעוֹלֶה וּמוֹרִיד וּמַשְׁפִּיל אֶת הַיּוֹרֵד,

It elevates and exalts the one who ascends, and it casts down and lowers the one who descends,

כִּי הַמְבַקֵּשׁ אֶת דְּבַר ה' הוּא עָמַד בְּנִסָּיוֹן וְעוֹד נִתְרוֹמֵם בּוֹ וְהַמַּיִם דְּחָפוּהוּ אֶל הַתֵּבָה,

For he who seeks the word of Hashem, he has stood in the nisayon and was furthermore elevated by it, and the very waters pushed him into the teivah,

וַאֲשֶׁר לֹא הֶאֱמִין לִדְבַר ה' הוּא נֶהֱרָס מִן הַנִּסָּיוֹן וְנִדְחָף מִן הַתֵּבָה אֲשֶׁר עָמַד בָּהּ בְּרַגְלוֹ הָאַחַת.

And he who did not believe in the word of Hashem, he is shattered by the nisayon and pushed out of the ark in which he stood with his one foot.