Chapter 2 (ב)
However, this revelation of Hashem that Avraham Avinu caused, happened primarily in the Higher Spiritual Worlds, and mainly in Atzilus.
Even though he also drew down the Infinite Light of Hashem below, so that Hashem’s revelation should be experienced by people that live in this world, as it is written, “And he [Avraham] called out there in the name of Hashem, teaching everyone that Hashem is the G-d of the world,” (ibid), and it also says, “in Charan, they [Avraham and Sarah] made the people [into believers in Hashem],” (ibid, 12:5), since he planted in their hearts the belief in Hashem;
We see that Avraham did reveal Hashem to people in the physical world. So why are we saying that his main accomplishment was revealing Hashem in the Higher Spiritual Worlds?
Still, this has no comparison to what he drew down from Hashem’s Light, into the Higher Worlds Above, so that there would be an added revelation of the Hashem’s Infinite Light into the levels of Chochmah and Chesed of Atzilus Above. And it was on High that Avraham’s primary work was accomplished.
Avraham and Sarah taught people about Hashem, and His Oneness. In fact, he had a following of people who learned from him about this. But unfortunately, this effect did not remain with the children of those people whom he and his wife taught. The descendants of his students ended up eventually assimilating back into the rest of society that worshipped idols etc. Whereas, his spiritual accomplishment, in drawing down Hashem’s Infinite Light into Atzilus had a lasting effect. It was the first stage needed to prepare for the Giving of the Torah to the Jewish people after they would leave Mitzrayim.
Now, we return to the verse with which we started this subject: “And he [Avraham] obeyed Me and kept My charge: My commandments, etc.”: “Because he [Avraham] kept My ‘safeguards,’ My commandments, My decrees, and My Torah teachings.”
When Hashem said “My commandments” it refers specifically to the mitzvos that Hashem does Himself. For example: “Hashem visits the sick” (Sotah, 14a).
The idea of being “sick” in the Higher Worlds is like it is written, “Revive me with grapes and wine, etc. for I am faint with love,” (Shir Hashirim, 2:5).
This is a verse from Shir HaShirim. Shir HaShirim is written as an analogy describing the love the Jewish people have for Hashem and His love for us. In the analogy, it compares the Jewish people to a woman whose husband has disappeared and she is love sick for him. Because she is so sick with yearning for her husband, she feels faint and needs to be revived with food and drink. Similarly, the Jewish people are love sick for Hashem and ask to be revived with precious teachings of Torah.
The idea of being “faint with love” is because of the concealment of Hashem’s presence in the time of exile (see Rashi on this verse).
The Jewish people in exile are love sick for Hashem, because Hashem is hidden in the time of exile.
Similarly, in the Higher Worlds, in the spiritual levels of Beriah, Yetzirah, and Asiyah, all the souls and angels are also love sick for Hashem, since they cannot perceive His True Essence, only a limited glimpse of His Light.
For all the levels of Light and Life-force from Hashem which “Permeate” or “Encompass all worlds” explain are only a “ray” from Hashem, and not Hashem Himself, and only “His splendor is upon the heaven and earth”, (Tehilim, 148:13), and not He Himself.
The soul comes into the body into two ways: 1- In an internal, permeating manner, such as the ability to see that is contained in the eye, and the ability to hear that is contained in the ears. 2- In an encompassing manner, such as that fact the body is alive in general which is equally true of all body parts. However, the very essence of the soul is beyond the limitations...
