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164) “And he went on his journeys … unto the place where his tent had been in the beginning,” meaning he went to visit his place and degree. It writes, “His journeys” without a Yod [in Hebrew], meaning in singular form. This is the first degree that was seen to him, in the beginning. It writes here, “And he went on his journeys,” and it is written, “With a perfect [Shlema] stone is a journey built.” The “Perfect stone” is the kingdom of the king that peace [Shalom] is his, ZA. “A perfect stone” is Nukva de ZA, and here, too, she is the Nukva de ZA.
165) “On his journeys” means he went in all those degrees, degree-by-degree, as it is written, “From the Negev to Beth-el,” to correct his place, Hesed, which is called “Negev,” and connect it with Beth-el, which is the Nukva, in complete unification, since from Negev to Beth-el is where Hochma is found.
The Nukva is called “Beth-el.” She shines in light of Hochma because she is called “lower Hochma,” but the Hochma cannot shine in her without Hassadim. This is why he says, “From the Negev to Beth-el,” Hochma is present as it should be, since when he connects the Negev, which is Hassadim, with the Hochma in Beth-el, the Hochma can shine properly. However, before she connects in the Negev, the Hochma in Beth-el cannot shine.
166) “Unto the place where his tent had been in the beginning.” It writes “His tent” with a Hey, not with a Vav. This indicates that “His tent” is Beth-el, which is called “A perfect stone,” the Nukva de ZA. He also mentions that his intention is for the Nukva. He says, “Unto the place of the altar, which he had made there before,” of which it is written, “To the Lord, who appeared to him,” meaning the Nukva. And then, “And there Abram called on the name of the Lord,” since then he adhered in complete faith in the whole of the Nukva, which is called “whole faith.”
167) First, he rose in degrees from below upwards, as it is written, “And the Lord appeared unto Abram, …and he built there an altar unto the Lord, who appeared unto him.” This is the first degree, the perfect stone, the Nukva, where there is seeing. From here he obtained Nefesh.
Afterwards, it writes, “Going on still toward the Negev,” meaning he went degree-by-degree until he was crowned in the south, which is Hesed de ZA, which is his share and lot. Here he obtained Ruach.
Afterwards, when he rose further, he hides the matter and says only “And he built there an altar unto the Lord.” He does not say, “To the Lord, who appeared unto him.” This is the upper world, Bina. Here he obtained the Neshama.
From there he traveled further on the degrees, going down to Egypt and rising from there, by which he obtained the degree of Hochma from the right side, when Hesed became Hochma. Afterwards, he went from above downwards, as it is written, “And he went on his journeys,” and all clung to its place as it should.
168) When you examine the degrees in the text, you will find the matter of upper Hochma here, the Hochma of the right. It is written, “And he went on his journeys from the Negev,” from the right side, the south. This is the beginning of the upper one, Bina, which is hidden and profound all the way up to Ein Sof. The Negev is Hochma at the start of the right line, the beginning and the root of Bina, who stands at the start of the left line. This Hochma is hidden and profound all the way to Ein Sof. From there he comes down degree-by-degree from above downwards, from Negev to Beth-el, which is the Nukva.
169) “And there Abram called on the name of the Lord.” This means that he attached the unification to its proper place, as it is written, “Unto the place of the altar, which he had made there before.” “Which he had made there,” since first, he elevated the Nukva from below upwards, and now he brought her down by the degrees from above downwards so she would not move away from those high degrees, and so that they would not move away from her. Thus, everything was united in one unification as it should be.
170) Then Abraham was crowned and the lot of his share was made in the Creator. Happy are the righteous who are crowned with the Creator and He is crowned with them. Happy are they in this world and happy are they in the next world. It is written about them, “Then all your people will be righteous, they shall inherit the land for ever.” It is also written, “But the path of the righteous is as the light of dawn that shines more and more unto the perfect day.”
171) David said, “Turn unto me and be gracious to me.” Did David, who was humble, say, “Turn unto me and be gracious to me”? He said that for the degree with which he was crowned; he was praying for the Nukva de ZA, as it is written, “Give Your strength to Your servant, and save the son of Your handmaid.” “Give Your strength” is the upper strength, Hochma, as it is written, “He will give strength unto His king.” “His king” is plainly a king, the Messiah King, Malchut, Nukva de ZA. Here, too, “Your servant” is the Messiah King, as we said, plainly a king, the Nukva.
173) “And save the son of Your handmaid.” But was he not the son of Yishai, that he had to state his mother’s name and not his father’s name? When a person comes to mention himself for receiving a high thing, he must come with a clear thing. This is why he mentioned his mother’s name, saying “The son of Your handmaid,” and not his father. Moreover, it is plainly a king, meaning he did not pray for himself, but for the Nukva, who is called “plainly a king.” This is why he mentioned his mother, the Nukva, and did not mention his father.
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