"And Elohim tested Abraham"

Synopsis

The Zohar explores the story of the binding of Isaac. The Biblical character of Isaac is a code referring to the Left Column energy, our reactive, self-centered nature. Abraham corresponds to the Right Column, our positive sharing attributes. The story is a metaphor for man's spiritual work, which is to bind and transform his selfish, reactive desires into positive and sharing qualities that embody care and concern for others.

Relevance

Repeatedly, something in our nature provokes us to indulge in negative behavior, even though it goes against our very will. Likewise, we're compelled to forsake positive actions despite our best intentions to follow through. This uniquely human idiosyncrasy is a depiction of the ongoing conflict between the body's desire to receive and the soul's desire to share. We arouse the inner strength and willpower to bind our own Evil Inclination and negative impulses, known Kabbalistically, as the Desire too Receive for the Self Alone.

Abraham Grades Priests

484. "And it came to pass after these things, that Elohim tested Abraham and said to him, 'Abraham,' and he replies, 'Behold, here I am'" (Beresheet 22:1). Rabbi Yehuda began the discussion with the verse, "You are my king, Elohim" (Tehilim 44:5). This symbolizes the complete unification of all the grades as one; they ARE ATTACHED to one another. THIS IS BECAUSE IN THIS VERSE ARE THE SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT - WHICH REPRESENT ALL THE GRADES, BECAUSE "YOU" ALLUDES TO CHESED, ACCORDING TO THE MYSTERY OF THE VERSE, "YOU ARE A PRIEST FOR EVER" (TEHILIM 110:4); "ELOHIM" IS GVURAH; "ARE" IS TIFERET; AND "MY KING" IS MALCHUT.

Jacob Judgment Mercy

485. צַוֵּה יְשׁוּעוֹת יַעֲקֹב, כָּל אִינוּן שְׁלִיחָן, דְּעַבְדֵּי שְׁלִיחוּתָא בְּעַלְמָא דְלֶיהֱוֵי כֻּלְּהוּ, מִסִּטְרָא דְרַחֲמֵי, וְלָא לֶהֱווֹ מִסִּטְרָא דְדִינָא, בְּגִין דְּאִית מָארֵי שְׁלִיחָן, מִסִּטְרָא דְרַחֲמֵי, וּמִסִּטְרָא דְדִינָא קַשְׁיָא. אִינוּן שְׁלִיחָן, דְּאַתְיָין מִסִּטְרָא דְרַחֲמֵי, לָא עַבְדֵי שְׁלִיחוּתָא דְדִינָא בְּעַלְמָא כְּלָל.

Angels Balaam David Jacob Judgment Mercy Punishment

486. You might say, But we have learned that the angel who was revealed to Bilaam was a messenger of Mercy who changed to a messenger of Judgment, THEREBY SHOWING THAT A MESSENGER OF MERCY CAN EXECUTE JUDGMENT. HOWEVER, THE ANSWER IS he cannot. He never changed TO EXECUTE JUDGMENT. Rather, he was a messenger of Mercy who came to protect Yisrael and to be in their favor. But toward Bilaam, he was a messenger of Judgment. So these are the ways of the Holy One, blessed be He, when He does good to someone. We can see that this benefit to one person may be a punishment for another person. And so first, he was a messenger of Mercy for Yisrael. But for Bilaam he was a messenger of Judgment. Because of this, HE PLEADED, "Command deliverances for Jacob." Thus, David said, "Command this for the world so that when a messenger will be sent, he will be from the side of Mercy."

486. וְאִי תֵימָא, הָא מַלְאָכָא, דְּאִתְגְּלֵי לֵיהּ לְבִלְעָם, הָא תָּנִינָן, שְׁלִיחָא דְּרַחֲמֵי הֲוָה, וְאִתְהַפַּךְ לְדִינָא. לָא. לָעוֹלָם לָא אִשְׁתַּנֵּי, אֶלָּא שְׁלִיחָא דְרַחֲמֵי הֲוָה, לַאֲגָנָא עֲלַיְיהוּ דְיִשְׂרָאֵל, וּלְמֶהֱוֵי סַנֵּיגוֹרְיָא עֲלַיְיהוּ, וּלְקִבְלֵיהּ, הוּא דִינָא, וְכָךְ אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, כַּד אוֹטִיב לְדָא, הַהוּא טִיבוּ, דִּינָא לְדָא. כָּךְ הָא שְׁלִיחָא דְרַחֲמֵי, הֲוָה לְהוֹ לְיִשְׂרָאֵל, וּלְבִלְעָם אִתְהַפַּךְ לְדִינָא. בְּגִין כָּךְ צַוֵּה יְשׁוּעוֹת יַעֲקֹב, אֲמַר דָוִד, פַּקֵּיד עַל עַלְמָא, כַּד יִשְׁתַּלְּחוּן שְׁלִיחָאָה, דִּי לֶהֶוְיָין מִסִּטְרָא דְרַחֲמֵי.

Exile Isaac Jacob Patriarchs Redemption and Salvation

487. רַבִּי אַבָּא אֲמַר, צַוֵּה יְשׁוּעוֹת יַעֲקֹב, דְּאִינוּן גּוֹ גַלְוָותָא, וְיִשְׁתַּכַּח פּוּרְקָנָא לְהוֹן, גּוֹ גָּלוּתְהוֹן. תָּא חֲזֵי, תּוּשְׁבְּחָן דַּאֲבָהָן, יַעֲקֹב הֲוָה, וְאִלְמָלֵא יִצְחָק, לָא אָתָא יַעֲקֹב לְעַלְמָא, וּבְגִין כָּךְ, צַוֵּה יְשׁוּעוֹת יַעֲקֹב דָּא יִצְחָק, דְּכֵיוָן דְּאִשְׁתְּזֵיב יִצְחָק, יְשׁוּעוֹת יַעֲקֹב הֲווֹ.

Atzilut Grades

488. "And it came to pass after these things..." Rabbi Shimon said, We have learned that the words "And it came to pass (Heb. vayehi) in the days" are said concerning trouble. Thus, even though it is not written 'in the days of,' there is still a certain tinge of distress, as it says, "Vayehi." "And it came to pass after" MEANS that it happened after the lowest of the supernal grades OF ATZILUT. And what is it? IT IS "these things (Heb. d'varim)," NAMELY MALCHUT, as it is written, "I am not a man of words (Heb. d'varim)" (Shemot 4:10).

488. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה, ר' שִׁמְעוֹן אֲמַר, הָא תָּנִינָן, וַיְהִי בִּימֵי, עַל צַעֲרָא אִתְּמָר, וַיְהִי אַף עַל גָּב דְּלָא כְתִיב בִּימֵי, טַפְסֵי דְצַעֲרָא אִית בֵּיהּ. וַיְהִי אַחַר, בָּתַר דַּרְגָּא תַּתָּאָה, דְּכָל דַּרְגִּין עִלָּאִין, וּמַאן אִיהוּ, דְּבָרִים, כְּדָבָר אֲחֵר, לֹא אִישׁ דְּבָרִים אָנֹכִי.

Abraham Evil Evil Inclination Grades Isaac Punishment Sin Year

489. And what is "after" this grade, THAT IS, AFTER MALCHUT? THIS IS A REFERENCE TO THE WORDS, "that Elohim tested Abraham," which mean that the Evil Inclination came from there to lay accusations before the Holy One, blessed be He. THEREFORE, "ELOHIM TESTED ABRAHAM." This phrase should be studied carefully. It should have been written, 'tested Isaac,' because Isaac was already 37 years old and his father could no longer be punished for his sins. So if Isaac had said, 'I refuse to obey,' his father would not have been punished because of him. So then why is it written, "that Elohim tested Abraham," rather than, 'tested Isaac?'

489. וּמַאן הֲוָה בָּתַר דַּרְגָּא דָא, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. דְּאַתְיָא יֵצֶר הָרָע, לְקַטְרְגָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. הָכָא אִית לְאִסְתַּכָּלָא, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. אֶת יִצְחָק מִבָּעֵי לֵיהּ. דְּהָא יִצְחָק, בַּר תְּלָתִין וְשֶׁבַע שְׁנִין הֲוָה, וְהָא אֲבוֹי, לָאו בַּר עוֹנָשָׁא דִילֵיהּ הֲוָה, דְּאִלְמָלֵא אֲמַר יִצְחָק, לָא בָעֵינָא, לָא אִתְעֲנַשׁ אֲבוֹי עֲלֵיהּ, מַאי טַעְמָא, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, וְלָא כְתִיב נִסָּה אֶת יִצְחָק.

Abraham Crowns Fire Judgment Water

490. אֶלָּא, אֶת אַבְרָהָם וַדַּאי, דְּבָעֵי לְאִתְכְּלָלָא בְּדִינָא, דְּהָא אַבְרָהָם, לָא הֲוָה בֵּיהּ דִּינָא כְּלַל, מִקַּדְמַת דְּנָא, וְהַשְׁתָּא אִתְכְּלֵיל מַיָי"א בְּאֶשָׁ"א. וְאַבְרָהָם, לָא הֲוָה שְׁלִים, עַד הַשְׁתָּא, דְּאִתְעַטַּר לְמֶעְבַּד דִּינָא, וּלְאַתְקָנָא לֵיהּ בְּאַתְרֵיהּ.

Abraham Door Evil Evil Inclination Fire Isaac Judgment Sin Water

491. So all his life, he did not reach perfection until now, until water mixed with fire - RIGHT MIXED WITH LEFT - and fire with water - LEFT WITH RIGHT. This is why, "Elohim tested Abraham" and not Isaac. Because THE HOLY ONE, BLESSED BE HE, invited Abraham to be included with Judgment ACCORDING TO THE SECRET OF THE LEFT. So when he performed THE ACT OF BINDING ISAAC, the fire entered the water, THAT IS, JUDGMENT ENTERED CHESED, and they were perfected by each other, AS WAS SAID BEFORE. This is what the act of Judgment accomplished, it included one within the other. This is also the reason why the Evil Inclination came and accused Abraham of not being properly perfected until he performed the act of Judgment by BINDING Isaac. THE PLACE of the Evil Inclination is "after" (beyond) these "things," WHICH ALLUDES TO MALCHUT ACCORDING TO THE SECRET OF THE VERSE, "SIN CROUCHES AT THE DOOR" (BERESHEET 4:7). And so he came to persecute.

491. וְכָל יוֹמוֹי, לָא הֲוָה שְׁלִים, עַד הַשְׁתָּא דְּאִתְכְּלֵיל מַיָ"א בְּאֶשָׁ"א, וְאֶשָׁ"א בְּמַיָ"א, וּבְגִין כָּךְ וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, וְלֹא אֶת יִצְחָק, דְּאַזְמִין אַבְרָהָם, לְאִתְכְּלָלָא בְּדִינָא, וְכַד עָבֵיד דָּא, עָאל אֶשָׁ"א בְּמַיָ"א, וְאִשְׁתְּלִים דָּא עִם דָּא. וְדָא עָבֵיד דִּינָא, לְאִתְכְּלָלָא דָּא בְּדָא, וּכְדֵין יֵצֶר הָרָע, אָתָא לְקַטְרְגָא עֲלֵיהּ דְּאַבְרָהָם, דְּלָא אִשְׁתְּלִים כִּדְקָא יָאוֹת, עַד דְּיַעֲבֵיד דִּינָא בְּיִצְחָק, דְּיֵצֶר הָרָע, אַחַר הַדְּבָרִים אִיהוּ, וְאָתָא לְקַטְרְגָא.

Abraham Crowns Fire Isaac Judgment Nukva Peace Water

492. Come and behold, observe the mystery behind this issue. Even though it is written, "Abraham" and not Isaac, Isaac is still included in the passage. It is written, "Elohim tested (et) Abraham," rather than 'tested Abraham.' Instead of a dative particle, it uses Et. Et is accurate and ALLUDES TO Isaac, because at that time ISAAC resided in lower Gvurah, WHICH REFERS TO THE NUKVA. And as he was bound and underwent the trial of Judgment performed by Abraham, ISAAC was crowned in his place together with Abraham, and the fire combined with the water and rose upward. AND ABRAHAM WITH CHESED ROSE UP TO CHOCHMAH, AND ISAAC WITH GVURAH ROSE UP TO BINAH. Then the dispute was settled properly, BECAUSE THEY MADE PEACE BETWEEN THEMSELVES, AS fire and water WERE COMBINED AND BECAME INCLUSIVE OF EACH OTHER.

492. וְתָא חֲזֵי, רָזָא דְמִלָּה, אַף עַל גָּב דְּקָאֲמָרָן דְּאַבְרָהָם כְּתִיב, וְלָא יִצְחָק, יִצְחָק נָמֵי אִתְכְּלֵיל בֵּיהּ, בְּהַאי קְרָא, רָזָא דִכְתִיב, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. נִסָּה לְאַבְרָהָם, לָא כְתִיב, אֶלָּא אֶת אַבְרָהָם, אֶת דַּיְיקָא, וְדָא יִצְחָק. דְּהָא בְּהַהִיא שַׁעֲתָא, בִּגְבוּרָ"ה תַּתָּאָה שַׁרְיָא, כֵּיוָן דְּאִתְעַקַּד, וְאִזְדַּמַּן בְּדִינָא, עַל יְדָא דְּאַבְרָהָם, כִּדְקָא יָאוֹת, כְּדֵין אִתְעַטַּר בְּאַתְרֵיהּ, בַּהֲדֵיהּ דְּאַבְרָהָם, וְאִתְכְּלִילוּ אֶשָׁ"א בְּמַיָ"א, וּסְלִיקוּ לְעֵילָא, וּכְדֵין אִשְׁתַּכַּח מַחְלוֹקֶת כִּדְקָא יָאוֹת, מַיָא בְּאֶשָׁא.

Abraham Chariot Crowns Fire Isaac Jacob Patriarchs Water

493. Who has ever seen a merciful father do a cruel thing TO HIS SON? It is only to settle the dispute and combine water with fire. THIS REFERS TO THE ATTRIBUTE OF CHESED OF ABRAHAM WITH THE FIRE OF ISAAC, and each one is properly crowned in its place. AND THIS REMAINED SO until Jacob appeared, WHO WAS THE SECRET OF THE CENTRAL COLUMN. Then, everything was properly established, and all three Patriarchs achieved perfection, WHICH MEANS THAT THEY BECAME A CHARIOT FOR THE UPPER THREE COLUMNS, and so the upper and lower beings were properly established.

493. מַאן חָמָא אַבָּא רַחֲמָנָא, דְּאִתְעֲבֵיד אַכְזָר. אֶלָּא, בְּגִין לְאִשְׁתַּכָּחָא מַחְלוֹקֶת מַיָא בְּאֶשָׁא, וּלְאִתְעַטְּרָא בְּאַתְרַייהוּ, עַד דְּאָתָא יַעֲקֹב, וְאִתְתַּקַּן כֹּלָּא, כִּדְקָא יָאוֹת, וְאִתְעֲבִידוּ תְּלָתָא אַבָּהָן שְׁלֵמִין, וְאִתְתַּקָנוּ עִלָּאֵי וְתַתָּאֵי.

Aaron Abraham Elazar Isaac Love Mountains Mount Moriah Myrrh

494. Of the verse, "And He said, Take now your son" (Beresheet 22:2), HE ASKS, How could Abraham HAVE TAKEN ISAAC, HIS SON, by force, when he was old? If you say THAT Isaac was still under his authority AND THEREFORE HAD TO OBEY HIS FATHER'S COMMANDMENTS, IT WOULD BE a good explanation. But this is similar to, "take Aaron and Elazar his son" (Bemidbar 20:25), WHERE THE MEANING IS only to convince them with words and remind them THAT THEY SHOULD FULFILL the will of the Holy One, blessed be He. So here as well, WITH ABRAHAM, THE MEANING IS to "take," by verbal persuasion, "your son, your only son, whom you love, Isaac, and go to the land of Moriah," as it is written, "I will go to the mountain of myrrh (Heb. mor)" (Shir Hashirim 4:6), to be established in a proper place.

494. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ. וְכִי הֵיאַךְ יָכֵיל אַבְרָהָם, דְּאִיהוּ סָבָא. אִי תֵימָא, בְּגִין דְּיִצְחָק, לָא נָפֵיק מֵרְשׁוּתֵיהּ כְּלַל, יָאוֹת. אֲבָל, כְּדָבָר אֲחֵר קַח אֶת אַהֲרֹן וְאֶת אֶלְעָזָר בְּנוֹ. אֶלָּא, בְּגִין לְאַמְשָׁכָא לוֹן בְּמִלִּין, וּלְאַדְכָּרָא לוֹן, לִרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, אוֹף הָכָא קַח בְּמִלִּין. אֶת בִּנְךָ אֶת יְחִידְךָ אֲשֶׁר אָהַבְתָּ. הָא אוֹקְמוּהָ. וְלֶךְ לְךָ אֶל אֶרֶץ הַמּוֹרִיָּה, כְּדָבָר אֲחֵר אֵלֵךְ לִי אֶל הַר הַמּוֹר. לְאַתְקָנָא בְּאַתְרָא דְּיִתְחֲזֵי.