And the Lord Said unto Abram

10) The words “And the Lord said unto Abram, ‘Go forth from your country’” imply to the order of elicitation of the Neshama [soul] from ZON until it comes into this world to clothe in a body. First, he explains how ZON receive the Mochin and emanate the soul. It is said, “By the power of the King’s will,” Bina, “a tree was planted,” ZA, “great and mighty.” “Great” means Mochin of illumination of Hochma. “Mighty” means in Mochin of Hassadim. “Within the upper plantations,” the Sefirot of Bina, “a tree is planted,” ZA, “turning in twelve boundaries and its leg spreads to the four directions of the world.”

Because of Malchut’s ascent to Bina, a Parsa was spread under KH of all the degrees, and Bina was diminished into VAK, which are the letters MI of Elokim, which means lights of NR in vessels of KH. And the three letters ELEH of Elokim, meaning Bina, ZA, and Nukva of the vessels, descended from her to ZA. During the Gadlut, when Bina lowers the Parsa to its place and brings her letters ELEH back to her, ZA rises along with them to the place of Bina and becomes like one of the Sefirot of Bina. As a result, it receives the lights of Bina there.

This is why it is said, “By the power of the King’s will,” for by the ascent of the King’s will, Malchut, to Bina, the letters ELEH fell into ZA and became equal to him. Hence, during the Gadlut, when she raises ELEH back to her, ZA, too, rises with them, since he is attached to them. It therefore follows that within the upper plantations, the Sefirot of Bina, there is a tree, ZA, which became one of the Sefirot of Bina and receives her lights just like her Sefirot.

Because of Malchut’s ascent and sweetening in Bina, the shape of the diagonal came out. When the four directions of the world, HB TM, are a square, like that , and when Malchut rose from the west to Bina, who is north, the two directions—west and north—became absent from their places and connect, and the diagonal was made of them, since the four Sefirot HB TM have now become a triangle, like that .

By this you will understand the twelve boundaries of the diagonal. The four directions are the four Sefirot HB TM, which are included in each other and each of them contains HB TM. But then there should be sixteen boundaries in them, since boundaries are like directions.

However, since Malchut and Bina were mingled as one, there are only three directions in each, which are twelve directions, twelve boundaries. This is so because the two directions, north and west, connected and became a diagonal, so the western direction does not have its own self, but only a diagonal. This is why they are called “the boundaries of the diagonal.”

When ZA turns in the twelve boundaries, in three places that are extended from Malchut’s ascent to Bina, the three dots Holam, Shuruk, and Hirik—to receive illumination of Hochma—the four directions of the world in him consist of only twelve boundaries. Each of the four comes out only as a triangle, since only two directions are complete—east and south—but the two directions—north and west—merged, and the diagonal was made of them. The west, the quality of judgment, was swallowed in the north, the quality of mercy. Had Malchut not been sweetened in Bina, the lower ZON would have been unfit for Mochin of illumination of Hochma.

It is said that his leg spreads to the four directions of the world, Malchut of ZA. This means that even though he is turning in twelve boundaries, and Malchut does not spread in any of the four directions of the world of ZA, but is included in the diagonal, all this is while ZA turns, receiving Hochma for the Nukva. But with respect to himself, it is not so because his leg spreads through the four directions of the world, meaning that Malchut spreads in him in each direction, and he himself contains sixteen boundaries.

The reason for this is that each correction of the twelve boundaries of the diagonal was done only for the purpose of receiving Mochin of Hochma, and ZA receives for itself only Mochin of Hassadim. This is why he does not receive the same correction. This explains the name Abram, which is the letters Av [father] Ram [high], where Av is extended from the twelve boundaries and Ram is extended from the sixteen boundaries.

11) He journeys five hundred Parsas. All the desires of these Parsas, meaning the ways they bestow, depend on ZA. When he awakens, they all awaken with him. There is no one to change his will, and afterwards they all become in one desire with him. Parsas are Mochin of illumination of Hochma. They are called so because they come out due to the ascents and descents of the Parsa below the KH of Bina. When the Parsa rises under the KH of Bina, the letters ELEH descend to ZA, and during Gadlut, she lowers the Parsa to her place and brings the letters ELEH back to her, along with ZA, who is attached to her.

It follows that if the Parsa did not rise to be under the KH of Bina, it would not be possible for ZA to rise to Bina. And since he rose to Bina, ZA became essentially Bina because the lower one that rises to the upper one becomes like him. And there he receives the five Sefirot KHB TM of Bina, who became Hochma.

Each of those five Sefirot of Bina consists of one hundred, since the Sefirot of Bina are hundreds. This is the reason why they are called five hundred Parsas. They are called Parsas after the source from which they came, since they come out in ZA due to the ascent and descent of the Parsa.

They are five hundred since they are from Bina. When ZA journeys and rises to Bina, he receives there the five Sefirot KHB TM of Bina, which returned to Hochma, and they are called “five hundred Parsas.” All the desires of these Parsas, meaning their ways of bestowal, depend on ZA, although they are from Bina. When he awakens, they all awaken with him because the Sefirot of Bina cannot shine before ZA rises to them and decides between the two lines of Bina. It follows that when ZA awakens to decide between the lines of Bina, all five Sefirot of Bina shine along with him, and otherwise they do not.

Hence, none of those Parsas can change his will. In other words, since the way ZA bestows is considered VAK of Hochma, the Parsas, too, were unable to impart GAR of Hochma. Instead, they impart only VAK of Hochma. ZA receives all those Mochin of Hochma only so as to bestow upon the Nukva, and not for himself.

Afterwards, they all became in one desire with him. After he imparted those Mochin of VAK of Hochma to the Nukva, all those five hundred Parsas—the five Sefirot that he received from Bina—were made in one desire with him, meaning they later became covered Hassadim in him, like him, since for himself, ZA receives only Hassadim that are covered from Hochma.

12) ZA rose from above, from Bina, after he received Mochin from Bina, and descended in his journeys into the sea, the Nukva, meaning gave them to the Nukva. The sea is filled by him; he is the source of all the lights that stem from the sea, all the primal waters divide under him, and the potion of the garden, Malchut, depends on ZA.

ZA gives the primal water—the Mochin that ZA receives from Bina that returned to Hochma, which is called “the primal Bet”—to the Nukva, and they divide under him to KH, Bina, and TM in the Nukva, just as they first divided into MI, ELEH in Bina during the Katnut. Afterwards, he gives her the Gadlut, and this is the meaning of the potion of the garden, Malchut, being dependent upon ZA.

13) All the souls in the world stem from ZA and enter the garden, Nukva, to go down from there to this world and to clothe in a body. When the soul comes out from there to this world, she is blessed by seven blessings, so she can be a father to the body in the upper ascension. It is written, “And the Lord said unto Abram,” who is the high soul, called “Abram,” from the letters Av-Ram, since she is a father of the body in the ascent to the upper form, in Hassadim that are extended from the ascent to AVI. This means that there are two kinds of illuminations in her—Av, Mochin of Hochma, and Ram, Mochin of Hassadim—which are extended to ZA from the upper ascent to AVI, for she is an offshoot of ZA, which contains those two kinds of illuminations.

14) When the soul comes to descend into this world, the Creator makes her swear that she will observe the Mitzvot [commandments] of the Torah and will do His will. He gives her one hundred keys of blessings for each day, to complement the upper degrees, which number Lech Lecha [Go forth], and Lech Lecha is 100 in Gematria.

They are all given to the soul so she will use them to correct the garden, Nukva, “to cultivate it and keep it.” “From your country” is the Garden of Eden. The Creator, ZA, gives the soul the Mochin of Bina, whose numbers are hundreds.

A day is a Sefira. He gives her one hundred keys of blessings for each day, where each day, each Sefira that He gives her, consists of one hundred keys, meaning the possibility to draw one hundred blessings, since they are from Bina, for the soul to be able to receive them and be complemented in the upper degrees of Bina. This is so because as long as she does not draw one hundred blessings each day, they do not have the same wholeness as when they are in Bina.

And the reason why the one hundred keys to the blessings are implied in the words Lech Lecha is that “from your country” is from the Garden of Eden. The Nukva, called “garden,” rises and dresses the Bina that returns to Hochma, who is called “Eden,” and at that time, the Nukva is in the form of Bina, whose numbers are hundreds, and these are the one hundred keys. Also, since the soul comes and goes to this world from the Garden of Eden, “from your country,” she has the strength to draw one hundred blessings each day, like the Sefirot in the Garden of Eden.

15) “And from your kindred, and from your father's house to the land that I will show you.” “From your kindred” means from the Guf [body], which is ZA, the tree of life, which includes the twelve upper tribes, which are twelve zones. Thus, the Neshama [soul] is an offshoot of ZA and stems from him.

“And from your father’s house,” the Shechina is called “house,” and “your father” is the Creator, ZA, as it is written, “He who robs his father or his mother and says, ‘It is not a transgression.’” His father is the Creator, and his mother is the assembly of Israel, Nukva.

“To the land that I will show you” is this world, where the soul was sent. When it writes, “And the Lord said unto Abram,” Abram is the soul. Like ZA, she has two kinds of Mochin: 1) twelve zones, Av; 2) his leg spreads to the four sides of the world, Ram.

This is the reason why the soul is called Av Ram. “And the Lord said” means that the Creator swears her to keep the Mitzvot of the Torah and to do His will. “Go forth from your country” implies giving one hundred keys of blessings, as there are in the Sefirot of the Garden of Eden, called “your country.” “And from your kindred” implies to her emanation from ZA. “And from your father’s house” implies her creation from the Nukva. “To the land that I will show you” points to the coming of the soul in a body of this world.

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