T76 Petten Nanach Commentary - V'HaElokim Nissa (Histaklut/Bitachon/Mochin/Ahavah, 7 segs)

Opening verse: 'And God tested Abraham' (Genesis 22:1). From the Tikkunei Zohar (Tikkun 70, 118a): from the right side — the white brain/intellect, pure as silver — it is written: 'Seed of Abraham My beloved' (Isaiah 41:8). This sets the framework: Abraham represents the right side, the chesed-quality, the white pure moach (intellect). The testing of Abraham is a movement through and elevation of the intellect.

In contemplation (histaklut/gazing), there is ohr hayashar (direct light) and ohr chozer (returning light). The extension of vision outward is ohr hayashar — the direct ray of sight that reaches toward the object. When it arrives at the desired object and the impression returns back to the eyes, that is ohr chozer — the returning light. The essence of sight arises from the visual faculty extending outward and striking the seen object, causing the visual impression to return to the eyes, where the object is depicted. This physical mechanism of vision is a parable for spiritual contemplation and the structure of divine light.

Before seeing, an object lacks definition (gevul) — it is undefined, formless, without boundary. Upon seeing — when the gaze reaches it — the object acquires gevul (definition/boundary). As the Talmud teaches (Yoma 74b), connecting to the verse 'He afflicted you and starved you and fed you the manna' — one who sees and eats is defined and distinct from one who does not; a blind person lacks satiation because they have no gevul (no defined sensory boundary through sight). The Talmud concludes with Kohelet (6): 'Good is the sight of eyes over the walking of the soul' — sight creates a path for the soul and establishes gevul.

This is the merit of bitachon (trust/faith). Bitachon is an aspect of histaklut — it means gazing solely at Hashem and trusting in Him, as the verse says: 'The eyes of all look to You' (Psalms 145:15). Through bitachon, a vessel (kli) is formed in the person, giving gevul (definition) and zman (time-measure) to the divine hashpa'ah (influence/blessing) that flows to him. Without bitachon, the divine shefa flows constantly but is timeless and undefined — a needed blessing may arrive years too early or too late. But with histaklut in bitachon, the shefa arrives at exactly the right time.

This is also the merit of hitkaruvut (drawing close) to tzaddikim (Psalms 42:3: 'My soul thirsts for God, for the living God'). Like someone so desperately thirsty they would drink even unclean water — there are those who serve the Creator with constant tzima'on (thirst/longing), studying and praying always, yet always longing for more. However, this constant burning thirst sometimes lacks zman (timing) and seichel (intellect/measured understanding). As the Talmud teaches (Menachot 99b; Temurah), sometimes Torah's nullification (bittul) is itself its fulfillment — meaning the right time to 'not study' is also part of Torah.

Each day requires chiddush hamochin — the renewal of the intellect (Lamentations 3:23: 'New every morning; great is Your faithfulness'). This renewal is also expressed in the daily prayer: 'Who renews in His goodness every day the act of Creation.' Renewed moach (intellect) brings fresh seichel — understanding that is clear and immediate, like seeing with the eyes. This is like the verse (Genesis 3:5): 'And the eyes of both were opened' — which Rashi explains as the opening of wisdom. Re'iyah (sight/spiritual vision) has two aspects: one with clear, definite understanding (ohr chozer returning as pure knowledge), and another more vague and uncertain.

'And God tested (nissa) Abraham' — 'nissa' means testing, but also elevating and lifting. The testing of Abraham is the elevation of mochin d'katnut (small/constricted consciousness) through the quality of Abraham, which is ahavah (love). Through teshuvah mei'ahavah (repentance motivated by love rather than fear), one attains mochin d'gadlut — expanded, great consciousness — embodying chasadim (loving-kindness) and rachamim (compassion). The Zohar's phrase 'from the right side, white moach' means that through Avraham's quality of pure ahavah, the white moach of wisdom is accessed, and the state of mochin d'gadlut is achieved. The testing is the journey from small to great consciousness, from constriction to expansion, through love.