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319) “I am your shield.” “I” is the first degree to which Abraham clung in the beginning. It is written, “And Abram said, ‘O Lord God, what will You give me?’” ADNI [Lord], when it is filled, is Aleph, Dalet, Nun, Yod, the Nukva. HaVaYaH is written with punctuation of Elokim. Filled HaVaYaH is Yod, Hey, Vav, Hey, Bina. What is the reason that both these names are written in the same verse? It is the connection of the two worlds—the upper world and the lower world. ADNI is the lower world, the Nukva. HaVaYaH with punctuation of Elokim is the upper world, Bina. In this verse, both were united.
320) “What will You give me, since I am childless,” meaning I have no son, and anyone without a son in this world is called “childless.” Why did Abraham say, “What will You give me,” as though he did not believe the Creator?
321) The Creator told him, “I am your shield,” in this world, “Your reward shall be very great,” in the next world. Promptly, Abraham awakened in Hochma and said, “What will you give me? I know that a man who did not bear a child does not receive a reward with which he comes to the next world?” This is why he said, “What will You give me, since I am childless? After all, You will not give me what I have not been granted with.” It follows that a man who was not rewarded with sons in this world is not rewarded with admittance into the presence of the Creator in the next world.
322) Abraham saw in the wisdom of the stars that he would not bear. It is written, “And He took him outside and said, ‘Now look toward the heavens, and count the stars.’” The Creator told him, “Do not look into the wisdom of the stars, but into My name, the Nukva. You will have a son, as it is written, ‘So shall be your seed.’ Koh [‘so’] is the holy name from which a son was tied to him, and not from the Sitra Achra, who is stars and fortunes.
323) Koh is the gate for acceptance of the prayer, which is the Nukva, in whom he will find blessing, and in whom a man will receive his request. Koh is that side which comes from the side of Gevura, the Nukva that is built from the left, Gevura, since Isaac was born from the side of Gevura. And that side of Gevura is called Koh. The fruits come to the world from there, and not from the side below, which is the stars and fortunes.
324) “Then,” it is written, “He believed in the Lord,” meaning adhered above to the Kedusha, to the name Koh, and did not adhere below, to the Sitra Achra. “Then he believed in the Lord,” and not in stars and fortunes. “Then he believed in the Lord,” who promised him that his reward would be very great for the next world. “Then he believed in the Lord,” in that degree that was given the name Koh. He believed that from there the bearing of sons in the world would extend to him.
325) “And He regarded it to him as righteousness,” “Regarded to him,” to that name, Koh, even though it is Din, he regards it as Rachamim [mercy].
Another interpretation: “And He regarded it to him as righteousness” means that he tied a connection to unite the upper one, Bina, with the lower one, Nukva, to tie them together. The Nukva is called Tzedek [justice]. When she united into one with Bina, she extends out of her the first Hey in the name HaVaYaH. At that time, the Nukva is called Tzedakah [righteousness], which is Tzedek with a Hey [at the end of the word] from Bina. And when it writes, “And He regarded it to him as righteousness,” it means that He tied a connection of upper in lower, for therefore now He regards it in the name Tzedakah [righteousness].
326) Abraham, with the letter Hey, bears. Abram does not bear. But he bore Ishmael while he was still Abram? However, he did not bear the son that the Creator promised him while he was Abram. While he was Abram, he bore only below, Ishmael. When he was called Abraham and entered the covenant, he bore above, in Kedusha. For this reason, Abram does not bear in the upper connection, but below. Abraham does bear, as it is said that he connected with Isaac above.
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