Yetzira, and Asiya, like the subconscious mind and heat encompass the conscious mind and heart.
Now, in a line, there is the beginning and the end. The beginning is the ‘head’ of the line, and the end is the ‘feet’ of the line. In conscious knowledge, the initial flash of insight is the ‘head’ of the idea, and the knowledge of its practical application is the ‘feet’ of the idea.
In a certain sense, the subconscious mind equally encompasses the ‘head’ of conscious knowledge, the initial insight, together with the ‘feet’ of that knowledge, in practical application.
Similarly, the levels of Kesser, including the level of Arich Anpin, encompass all the levels of the Four Worlds equally, from Wisdom of Atzilus, to physical actions in Asiya.
This is called the ‘circles,’ i.e., encompassing aspects of Arich Anpin, surrounding the ‘feet,’ i.e., lowest level, of Asiya, which is the physical action and physical objects in Asiya.
Meaning, through the Mitzvah of Milah there is drawn down and revealed Hashem’s Light that comes from the Lofty Makkif-Encompassing level of Kesser, which includes in itself the worlds of Atzilus, Beriah, Yetzira, and Asiay, thus making it possible to bring down Hashem’s Will even into physicality, into parchment and the like.
But before the Mitzvah of Milah, Avraham only drew down from the inner spiritual dimension from Above, from Hishtalshelus, therefore there was still no revelation in the outer physical aspect act of a mitzvah, since Avraham’s fulfillment of the entire Torah was only on the level of the inner spiritual dimension.
And when he was 99 years old, the physical mitzvah of Milah was given to him as a gift, in order that Yitzchak be born to him, and then from Yitzchak would come Yaakov, the ‘perfect one,’ and then his descendants would accept the Torah including the outward aspect of the mitzvos in actual deed.
Therefore, Avraham did not receive the Torah, because he also fathered Yishmael.
Even though the process of bringing Hashem’s Light into the physcial dimension started with Avraham fulfilling the Mitzvah of Milah, this process took many stages. Only after Yitzchok, Yaakov, and slavery in Mitzraim, could the Jewish People receive the complete power of the Torah and Mitzvos as they affect the physical world.
The fact the Yishmael, who was wicked for most of his life, came from Avraham, shows that Avraham himself contained (on a level of hidden potential) an element of impurity that had yet to be refined. Similarly, the fact that Yitzchok had a son Eisav who was wicked shows that he also contained some hidden potential for impurity. This hidden element of impurity came from Avraham’s pre-Milah state. Only Yaakov, who was born to Yitzchok after his own Milah on the 8th day of his life, was able to have 12 children who were all righteous.
In order for the Torah to be given to them, however, another process was required. The slavery in Mitzraim, which is something so terrible that it defies all levels of spiritual understanding of Hishtalshelus, was able to connect the Jews to a level of Hashem that is above and beyond the logic and understanding of Hishtalshelus. This is needed in order to be able to bring down Hashem’s Light all the way into the physical Mitzvos.
Only after undergoing the Milah and bearing Yitzchak, then it was possible for Yitzchok to bear Yaakov, the ‘perfect one,’ whose descendants would accept the Torah with physical mitzvos – which contains an illumination from the level of Iggulim-Circles – including even outward expressions, for from the perspective of Iggulim-Circles, which are above Hishtalshelus, spirituality Above and physicality below are all one.
This is connected to the meaning of the verse (Tehillim 100:3), “He made us and ‘לֹא-not’ we ourselves,” it is read ‘לוַֹׁ-to Him’ with a ו', but it is written ‘לֹא-not’ with an א'.
In the 24 Books of Tanach there are many words that are written one way and we have a received tradition that they are read differently. The difference in meaning here is as follows: With the word לֹא with an א' it means, “He made us, and not we ourselves.” But, with לוֹ with a ו' the meaning is, “He made us and we are His [nation].”
Chapter 4 (ד)
To explain this idea: How is it that we can be “His nation” by connecting to Hashem through His revelations in the levels Histalshelus?
It is only because “He made us and He used “וְלֹא” – with an א' – which is the level of Kesser.
By substituting the letter ו' with the letter א', the verse implies that “וְלוֹ - and [we are] His” because of the letter א', which represents Kesser, i.e., we are His people in Mitzvah performance because of the level of Kesser that is revealed in us.
The Mittler Rebbe explains that the letter ו' represents the 6 attributes of Ze’eir Anpin, and the substitution with the letter א' represents bringing down Kesser into Ze’eir Anpin, which then comes into the souls of Avram’s descendants, enabling them to fulfill mitzvos.
Because the letter א' is the ‘head,’ i.e., source, of the letters, corresponding to Kesser, the ‘head’ and source of the sefiros. Through this level, we can be ‘לוַֹׁ-His” with a ו', that “we are His nation.”
Because since this level is above Hishtalshelus, it can radiate even down ‘below’ Hishtalshelus.
And therefore, when the Torah was given and the mitzvos were commanded to be performed in actual deed, the first mitzvah begin with the letter א'ַׁ: “אָ נֹכִּי-I am Hashem who took you out of Mitzraim.”
Because, for the mitzvos to be fulfilled in action and affect Unifications Above through action requires that an illumination from the level of Kesser be revealed.
Therefore, the first mitzvah begins with א', corresponding to Kesser, a ray shining from the “White paths of Kesser,”
As explained above, this refers to the Essential Will of Hashem, which transcends and is the source of the sefiros of Atzilus. This level, which is the source of Mitzvos, is represented by the letter א', which is the ‘head’ and source of the letters.
This is the mystical meaning of the verse, “And Avram was 75 years old upon his leaving חָּרָּן-Charan.” (Bereishis 12:4)
On a simple level, Charan was the name of the place where Avram lived with his father Terach before continuing on to travel to the land of Kenaan. The Alter Rebbe is explaining Avram to mean the lofty Wisdom Above as it descends into the Emotive Attributes of Ze’eir Anpin. This is the stage preceding its descent into Malchus (the Land Hashem will show him).
The word “חָרָ ן-Charan” comes from the phrase “חרון אף-burning anger.” Meaning, that it’s a place of strict judgements and harshness.
In terms of a person: When someone has an idea that he wants to get excited about, this knowledge must change over from being an idea to being a feeling. In this process, there must be a point where the idea stops being an idea and is not yet a feeling. At that point, it can get ‘stuck’ and not end up coming into an emotion in the heart.
For example, someone learns an idea in Chassidus about the greatness of Hashem, and contemplates on it. He thinks about how wonderful this idea is and how much it means to him. If this doesn’t produce any emotions of love or fear of Hashem, then this idea got ‘stuck’ on its way from idea to feeling.
This point is called the ‘throat,’ since it is the channel from the mind to the heart, much as the throat connects the head to the body.
Since this is a point where an idea can get ‘stuck,’ it is a harsh place, like a narrow, rocky straits where a ship could crash.
Meaning: In order to transition from intellect (head) to emotions (heart), one must pass through the constriction of the ‘throat.’
Now, having passed from the intellect and not yet becoming emotions, prior to entering the heart, that point is referred to as “Charan.”
The metaphor of ideas getting stuck before becoming emotions is a reference to the Light of Hashem in Chochma and Bina, the ‘intellect’ of Atzilus, being hidden from full revelation in Ze’eir Apin, the ‘emotions’ of Atzilus.
Until Avram was told “Lech Lecha,” Hashem’s Emotive Attributes functioned in our world without the higher revelation of Chochma and Bina. This is why there was the Flood, total destruction and anger, without being tempered. Since, when the intellect shines in the emotions, the emotions are tempered and not extreme. This is like an adult who intellect controls his emotions, and therefore doesn’t reward beyond proportion or punish out of proportion. However, without the intellect shining in emotions, they function in extremes. This is why before the Flood people had extremely long lives and physical bounty, but were eventually completely wiped out.
And when Avram was 75 years old, meaning 7 ‘emotions’ of Ze’eir Anpin x 10 Sefiros within each emotion =70,
The idea of 7 x 10 is that each of the seven Attributes of Ze’eir Anpin (and Malchus) is comprised of 10 sub-Sefiros. The number ten includes the three intellectual aspects of Chochma, Bina, and Daas (or Kesser, Chochma, and Bina). Thus, 7 x 10 means how the emotions are integtated not only with each other, but also with intellect shining in them, as explained above.
which is the ‘outer dimension,’ ב ְחִּינַת חִּיצוֹנִּיו ת, together with the 5 aspects of Chesed-Kindness of the Inner Aspect of Kesser, which is the inner dimension, ב ְחִּינַ ת פ ְנִּימִּיו ת ,
In order for the intellect of Chochma and Bina of Atzilus to shine into the emotions of Ze’eir Anpin, in needed an additional power from Kesser with transcends Atzilus. This additional power is called the “5 aspects of Kindness” of Kesser. These “5 aspects of Kindness of Kesser” are thus the inner dimension and power for the intellect of Chochma and Bina to fully integrate into the 7 emotions of Ze’eir Anpin, which are the ‘outer dimension,’ relative to Chochma and Bina.
he left “Charan” and the illumination became revealed from the intellect into the emotions.
Thus, the number 75 corresponds to how a shine from Kesser enables Chochma and Bina to come to full revelation in the emotions of Ze’eir Anpin. This is why Avram was 75 when he was told “Lech Lecha.”
Now, as it says (Targum Yonasan Ben Uziel on Bereisis 50:13) that “the head of Esaiv is buried near the chest of Yitzchok.”
The fact that Eisav’s “head” is placed next to Yitzchok represents how severity of unholiness – Esaiv – derives his life from severity of Holiness – Yitzchok.
Similarly, prior to the refinement, Lot was included within the spiritual source of Avraham in holiness, like dross that, prior to refinement, is mixed into gold.
Since ‘לוֹ"טַׁ-Lot’ is numerically equivalent to the word ‘מַ"ה-transcendent’ power of wisdom of holiness (which both equal 45), since Lot, who was the aloof and arrogant aspect of wisdom of unholiness, was derived from the ‘external aspect’ of Hashem’s Name spelled out with the letter א' equaling 45, which corresponds to the level of Chochma-Wisdom.
The aloof and arrogant wisdom of unholiness derives from the ‘external aspect’ of wisdom of holiness. This is how Lot is derived from Avraham.
This is the source of Chochma and Bina of Kelipa, which is thus called ‘לוֹ"ט-Lot,’ an expression of ‘cursed.’
This is why Lot went with Avraham prior to the refinement and separation.
And that is why Lot bore the nations of Amon and Moav, from whom Rus the Moaviya and Na’ama the Ammonis descended.
Since Moav is Chochma of Kelipa and ‘נ עֲמָּה-Na’ama,’ meaning ‘נוֹע םַׁ-Noam’ pleasure, – is Bina of Kelipa, since the revelation of Atik-Pleasure is in Bina.
Through the refinement process, Rus the Moaviya and Naama the Amonis were separated out from Chochma and Bina of Kelipa and reunited with their original source in Chochma and Bina of holiness, which they received from Lot’s connection to Avraham.
But, following the refinement, there was a separation of the “dross” represented by Lot from Avraham.
Now the Alter Rebbe will continue to explain the first verses of our Parsha:
“Avram put up his tents, until the place of ש ְכֶם-Shechem,” the word ‘ש ְכֶם’ means ‘shoulders,’ and refers to the levels of Chessed-Kindness and Gevura-Severity of Malchus, the ‘wife’ of Ze’eir Anpin.
The right and left shoulders are the beginning of the right and left arms, which represent Chesed-Kindness and Gevura-Severity.
“and אֵלוֹן -Eilon Moireh” refers to the level of Tiferes of Malchus, the ‘wife’ of Ze’eir Anpin.
The Arizal explains (Likutei Torah, Lech Lecha) that the word “אֵלוֹן-Eilon” comes from the word “אִּילָן-Tree,” meaning the tree trunk. The trunk of the tree corresponds to the “trunk” of a person, i.e., the torso. The torso, which is between the right and left arms, corresponds to Tiferes-Beauty, the “middle channel,” which connects and combines the two opposite traits of Kindness and Severity.
For all the flow of revelation from Hashem’s Light that Avraham brought down from the “Lofty Hidden Intellect” was drawn down into Malchus.
The three places mentioned correspond to Chesed, Gevura, and Tiferes of Malchus. This shows that Avraham’s journey to bring down the Lofty Intellect of Hashem reached all the way until the emotive attributes of Malchus, which is the level of Malchus that is more directly involved with the creations than the intellect of Malchus.
Therefore, Avraham said to Hashem (Bereishis 17:18), “If only Yishmael could live with awe in Your Presence,”
After Hashem told Avraham that he would he would have a son Yitzchok, Avraham asked that Yishmael should also be able to fear Hashem and serve Him. The question is: Why is it specifically when Avraham has a Bris Milah he discusses getting Yishmael to fear Hashem, wasn’t he trying to instill the fear of Hashem in Yishmael the entire time?
because once his name was changed and he was called “אַבְרָ הַָּׁם-Avraham” with a ה', through which he gained the ability to draw down revelations of Hashem into the level of Malchus, because he was given the mitzvah of Milah, he was able to elevate sparks of Holiness like a candle becomes absorbed before a torch, that these sparks become included in the level of Malchus.
Because of Avraham’s new-found ability to elevate Sparks of Holiness that were trapped in physicality, he now wanted to try again to elevate Yishmael out of unholiness and instill the fear of Hashem in him.
As it is written (Bereishis 12:5), “Avram took his wife Sarai and his nephew Lot, and all their possessions that they owned, and the souls (i.e., people) that they ‘made’ (i.e., purchased) in Charan, and they left to travel to the land of Kanaan, and they arrived in the land of Kanaan.”
The simple meaning of ‘the souls that they made’ is the people that they acquired as servants. The deeper meaning is that this refers to the Sparks of Holiness, the “souls” that were trapped in materiality, and were ‘made’ free to reunite with Hashem through Avraham and Sarah’s efforts.
It also refers to the people that Avram and Sarai taught about Hashem, and freed them from their own spiritual prison of unholy and false beliefs.
This verse is stated when Avram was 75 years old, before Yishmael was born. Nonetheless, the Alter Rebbe brings this verse to show that the process of ‘redeeming Sparks of Holiness’ started then, but reached a higher level when Avraham received the mitzvah of Bris Milah.
Also “ש ָרָ י-Sarai” was previously called with a י', which indicates the concept of a contraction of Hashem’s revelation.
The letter י' is the smallest of the letters and is shaped almost like a dot, representing limiting a vast idea into a single point.
Before the Bris Milah of her husband, Sarai was only able to bring down revelation in a manner of constriction and limitation, like someone who can only give over the main point of a concept without explaining it.
Then, later, when she had to give birth to Yitzchok, she was called “ש ָרָ ה-Sarah” with a ה', which indicates expansion, to convey the idea of drawing down and revealing, which is the idea of giving birth, revealing new life which was previously concealed within the womb.
The letter ה' is comprised of three lines, representing, length, breadth, and depth. This like an idea which is fully explained. This represents the full revelation of Hashem’s Light, which would take place through giving birth to Yitzchok, in addition to her own personal service of Hashem that took place after her husband’s Bris Milah.
This is also the mystical meaning of “And there, called Avram upon the name of Hashem.” (Bereishis 13:4)
