And HaElokim tested Avraham

And HaElokim tested Avraham And it was after these things, and HaElokim tested Avraham [Bereishis 22] [In the language of the companions] As stated in Tikkunei Zohar [Tikkun 70, 118a], from the right side, the white moach [brain, intellect], pure like kesef [silver], it is written: “Zera Avraham My lover” [Yeshayahu 41].

Behold, in histaklus [gazing, contemplation], there is ohr hayashar [direct light] and ohr chozer [returning light]. The extension of vision is ohr hayashar, and when it reaches the desired object, it is ohr chozer. [The essence of sight arises from the visual faculty extending and striking the seen object, causing the visual impression to return to the eyes, where the object is depicted. This enables clear perception [see above, Sign 13, Letter 4]. Thus, sight comprises ohr hayashar—the outward extension from the eyes—and ohr chozer—the return of the visual impression, forming the core of seeing.] Though Hashem Yisborach [Blessed Name], blessed be He, transcends all measure, to make it conceivable, it is said [Tehillim 138]: “For exalted is Hashem, and the lowly He sees, and the lofty from afar He knows”. “He sees” is ohr hayashar, and “from afar He knows” is ohr chozer. [Knowledge of what is seen comes through ohr chozer, the return of the visual impression to the eyes. Sometimes, one sees but does not comprehend, as when an object passes quickly, leaving no time for the impression to be processed in the mind [see Sign 65, Letter 3]. Thus, true understanding is tied to ohr chozer.] Know that histaklus creates a kli [vessel], meaning gevul [boundary] and z’man [time].

Before seeing, an object lacks definition; upon seeing, it gains gevul [Yoma 74b]: “And He afflicted you and starved you and fed you the man”. One who sees and eats is distinct, for a blind person lacks satiation, having no gevul. The Gemara concludes [Koheles 6]: “Good is the sight of eyes over the walking of the soul”, as sight creates a path for the soul, establishing gevul.

This is the merit of bitachon [trust], an aspect of histaklus, where one gazes solely at Hashem Yisborach and trusts in Him [Tehillim 145]: “The eyes of all look to You”. Through bitachon, a kli is formed, giving gevul and z’man to divine hashpa’ah [influence]. Though hashpa’ah flows constantly, it is timeless; a needed blessing may arrive years later. But histaklus in bitachon ensures it comes at the needed time, as in: “The eyes of all look to You, and You give them their food b’ito” [in its time]. By gazing at Hashem Yisborach with bitachon, one receives sustenance precisely when needed.

This is also the merit of hitkarvus [closeness] to tzadikim [righteous ones] [Tehillim 42]: “My soul thirsts for Elokim, for the living E-l”. Like one so thirsty they drink even foul water, some serve the Creator with constant tzima’on [thirst], studying and serving yet always longing. This lacks z’man and seichel [intellect], as sometimes Torah’s nullification is its fulfillment [Menachos 99b; Tehillim 119]: “A time to act for Hashem, they have violated Your Torah”. Tzadikim provide gevul and z’man, preventing excessive tzima’on. Thus: “My soul thirsts for Elokim, for the living E-l; when shall I come and appear before Elokim?” reflects tzima’on; “when shall I come” seeks freedom from it; “and appear” signifies service through re’iyah [seeing], with proper gevul and z’man, ending tzima’on.

Each day requires chiddush hamochin [renewal of the intellect] [Eichah 3]: “New every morning”, and “Who renews in His goodness”. [Renewed moach brings fresh seichel, akin to re’iyah, where one understands clearly, as if seeing with the eyes, as in [Bereishis 3]: “And the eyes of both were opened”, which Rashi explains as wisdom, per our Rebbe’s teachings.] Re’iyah has two aspects: one with clear vision sees from afar without approaching, while one with weaker vision must draw near. In serving Hashem Yisborach, one with pure moach prays or studies without prior iyun [deep analysis], while another must elevate their machshava [thought] first. Speaking without prior machshava yields thoughtless dibbur [speech], termed achar hadevarim [after these things], reflecting mochin d’katnus [small intellect], tied to dinim [judgments]. A pure seichel reflects mochin d’gadlus [great intellect], linked to chasadim [kindnesses] and rachamim [mercies], as our Sages said [Berachos 33b]: “Great is knowledge given between two Names, as it is said, ‘For E-l of knowledge Hashem’”. E-l is chesed [Tehillim 52]: “Chesed of E-l all the day”, and Hashem is rachamim [Tehillim 119]: “Your rachamim are great, Hashem”. One cannot pray with pure seichel until achieving complete teshuvah [repentance] for sins [Devarim 30]: “And Hashem will circumcise your heart”, translated as removing the tipshus [foolishness] of the heart. This refers to teshuvah mei’ahava [repentance from love], leaving no trace of sin, as our Sages said [Yoma 86b]: “Shuvu, wayward sons, I will heal their backsliding”. “Wayward” implies no initial trace; “heal” suggests a trace remains. Teshuvah mei’ahava erases all traces, unlike teshuvah mi’yirah [from fear], granting pure seichel to pray without iyun and renew the moach daily. Thus, “And it was after these things” describes one stuck in stagnation, unable to renew their mochin, dwelling in mochin d’katnus, the aspect of Elokim [judgments], termed achar hadevarim.

“And HaElokim tested” means testing and elevating mochin d’katnus through the aspect of Avraham, which is ahava [love]. Through teshuvah mei’ahava, one attains mochin d’gadlus, embodying chasadim and rachamim. Hence, “And HaElokim tested Avraham” signifies elevating mochin d’katnus via Avraham’s ahava to achieve mochin d’gadlus. The holy Zohar explains: “From the right side, white moach” means that through ahava, the seichel becomes pure like kesef, as written: “Zera Avraham My lover The moach, called “Zera Avraham My lover,” reflects ahava, leading to pure seichel. [English translators note: This elucidates how ahava, exemplified by Avraham, transforms mochin d’katnus into mochin d’gadlus through teshuvah mei’ahava, aligning sight, trust, and intellectual renewal with divine mercy and kindness.]