Along these lines, we can better comprehend Chazal’s statement in the Gemara (Chagigah 12a): "אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו, כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים, עמד וגנזו מהם שנאמר וימנע מרשעים אורם. ולמי גנזו לצדיקים לעתיד לבוא, שנאמר וירא אלקים את האור כי טוב". Regarding the light that HKB”H created on the first day, Adam could survey with it from one end of the world to the other end; however, when HKB”H looked at the generation of the mabul and the generation of the dispersion, and He saw that their deeds were perverse, He proceeded to conceal it from them, as it says (Iyov 38, 15): “And light was withheld from the wicked.” And for whom did he conceal it (the light)? For tzaddikim in the future, as it says (Bereishis 1, 4): “G-d saw that the light was good.”
This is also somewhat difficult to comprehend, seeing as HKB”H knew that there were going to be wicked people in the world. Hence, He could have simply waited to reveal that phenomenal light until le’atid la’vo. In keeping with what we have just learned, however, since HKB”H intended to reveal that sequestered light—“ohr haganuz”—le’atid la’vo, He created it at the beginning of creation in keeping with the notion of: "סוף מעשה במחשבה תחלה". Thus, by means of our virtuous deeds, we would be able to reveal the “ohr haganuz” once again at the end of days.
Now, according to our sacred sefarim, we are taught by the Arizal that in Olam HaZeh, the halachah accords with Beis Hillel; le’atid la’vo, however, the halachah will accord with Beis Shamai. This is so based on the fact that Hillel’s teachings were rooted in “midat hachesed”; hence, he was extremely humble and performed many acts of chesed. The teachings of Shamai, on the other hand, were rooted in “midat hadin”; hence, he was extremely strict and rigid. Therefore, in Olam HaZeh, the halachah follows the rulings of Beis Hillel rather than Beis Shamai—“midat hachesed” rather than “midat hadin.” For, as we have learned, the world cannot survive based on the strict standard of “din.”
Accordingly, the Arizal teaches us an incredible chiddush. Le’atid la’vo, when the world will be rectified, and the yetzer hara will be thoroughly eliminated, it will no longer be necessary for the world to be based on “midat hachesed,” above and beyond the strict standard of “din.” On the contrary, the world will be managed based on “midat hadin,” and people will be rewarded even based on “midat hadin.” Hence, le’atid la’vo, the halachah will accord with Beis Shamai rather than Beis Hillel.
This illuminates for us Rashi’s comment (Bereishis 1, 1): Initially, He thought to create it with “midat hadin.” This was because the purpose and goal of creation was for the situation that will exist at the time of the future geulah, when HKB”H will manage the world with “midat hadin.” Therefore, His first instinct was to create the universe with “midat hadin,” just as it will be at the end of days, at the time of the future geulah. Yet, He foresaw that the world could not endure based on “midat hadin” prior to the final, total tikun. Hence, He prioritized “midat harachamim” and partnered it with “midat hadin.” Understood this way, we see that the Almighty’s initial intent was not discarded; however, it would only materialize fully le’atid la’vo, when He would, indeed, manage the world with “midat hadin.”
