(1) יהוה said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.

“And God said to Avram, get yourself from your country ….” (Bereshit, 12:1)

It is written (Yesahya, 44:3), “When I will pour water on the thirsty, and drip moisture on the dry lands, thus I will pour My Spirit ….” Avraham Avinu began to investigate and seek after the own source of his life, for he realized that it is inconceivable that all the lusts of this world could be called true life, for all worldly desires and lusts only serve to remove the numerous anxieties and obstacles we face. Then once all anxieties are negated [M:/A]after all your bills have been paid, after you have a billion dollars, after all of your "problems" are solved, dreams realised...what's left?!*], what will be the true core of life upon which the world was created?

Concerning this God said to him, “Lech L’cha,” move yourself forward, meaning to yourself, to your true source, for truly all the matters of this world cannot be termed “life,” and the main point of life you shall find in yourself. “You will rejoice in God, in the holy One of Israel you will glory” (Yesahya, 41:16), this is the life.

*Ari: we're living in a perfect example of that today. 100 years ago - "what, you have fresh fruit without needing to farm? you have electricity and running water and huge houses and you are taking drugs just to feel good? People today are totally crazy. All the obstacles have

THE CITY HAS A MASTER

On this it is written in the Midrash (Bereshit Rabba, Ch. 39:1), “Rabbi Yitzchak said a parable. A traveler was passing from place to place, and saw a city burning in flames. He said, ‘shall you say that this city has no master?’ The master of the city glanced upon him and said, ‘I am the master of the city.

So it was that since our forefather Avraham said, ‘shall you say that this world has no master?’ the Holy One, blessed be He, glanced upon him and said, ‘I am the master of the world.’”

At first glance it would seem that the Midrash should have said “He looked unto him,” and not “upon him.” However, when our forefather Avraham saw the actions of the generation of the tower of Babel (who thought they could overthrow God Himself), which is the meaning of the city burning in flames, it was a great wonder in his eyes, and his soul was disturbed from pondering who could create this.

Then the master of the city glanced upon him, meaning that the Holy One, blessed be He, answered him, “Do you not see on your own that the whole world is not stumped by this difficulty, and there is not one among them who considered asking who made this. Yet for you it is a wonder.

In being so disturbed by this you may estimate that certainly there must be a Creator who suffers the entire world and fills the entire world, and He is the one who awakened your heart to this.” And this is the specific use of “upon you,” meaning that from your very question you yourself managed to come up with a sufficient answer.

CITY IN FLAMES: THE CALL TO UNDERSTAND WHO IS RUNNING THE WORLD

More on the same Midrash. “He saw a city burning in flames, and began to ask, ‘could it be that this city has no master?’ So the master of the city glanced upon him ….” Concerning this, when Avraham Avinu began to contemplate the great changes that swept the world with the generation of the flood and the generation of the tower of Babel, he then became deeply agitated and had to understand who created these.

CHANGES TO THE MANAGEMENT OF THE WORLD & THE CALL TO TESHUVA

The Holy One, blessed be He, answered him that the portion of Jacob was different from the rest of the world. It is the way of the nations that when they see a major change in the management of the world, then they begin to amend their ways and want to understand the reason for the change.

CHANGES IN THE NATURAL ORDER & THE WAY OF NATURE

Yet when the world runs according to the way of nature (without any apparent changes), then none among them take it upon themselves to understand, for they do not believe in God to the extent that the ways of nature are also in His hands. They do not know that without Him nothing has dominion in the world. Yet the portion of Jacob are not like these, for we recognize that He has formed all, meaning that Israel believes that were God not to suffer the world (and all its imperfections), then nothing would be able to exist even for a moment.

Thus it is, when Avraham Avinu wanted to apprehend his Creator based on changes in the natural order, God said to him, “Lech L’cha, go forward,” to the portion of Jacob who recognizes that even the natural order of things are a product of God’s greatness.

“Go away from your land ….” (Bereshit, 12:1)

AVRAHAM WAS ALREADY FAMOUS FOR WISDOM & FOR BEING A WORLD-RENOWNED ASTROLOGER
Meaning, from your place. Avraham Avinu was renowned throughout the entire world for his great wisdom, and there was no other sage like him knowledgeable in all manners of wisdom, as the Midrash states (Gemara Yoma, 28b), “his heart possessed a great knowledge of astronomy [and astrology. All the kings of the east and west would arrive early at his door to inquire about the constellations. See Rashi ad. loc.].”

AVRAHAM HAD TO REVEAL A NEW CONSCIOUSNESS

There was a need for this since he was the first vessel that the Holy One, blessed be He, used to reveal His presence in the world, and corresponding to this He said, “Go away from your land [and reveal this new consciousness in the world].” (The verse continues)

YOUR PLACE OF BIRTH = LEAVE YOUR HABITS (& REFINE THE WAY YOU EAT/PREP FOR TEMPLE MEALS)

“And from your place of birth,” in other words, to get away from his habits, and in this he was tested with the incident, “and there was a famine …” (Bereshit 12:10).

This is as it is written in the small tractate Sofrim (Ch. 21, halacha 9), “[Avraham was as tall as seventy-four men] and he ate as much as seventy-four men.” This command of God was in order for to thoroughly refine the way he ate, for the later generations of Avraham Avinu would eat in a place of holiness, as among his descendants would be the Cohanim in the Holy Temple who ate only from the kodshei shamayim, the holy sacrifices.

FATHER'S HOUSE = LOOK BEYOND THE SURFACE & INTO THE ROOT OF THE MATTER
“From your father’s house.” In other words, not to look at the way things seem at first glance but rather into the root of the matter.This corresponds to the whole incident of “please separate from me,” which he said to Lot (to resolve the conflict between the shepherds of Avraham and the shepherds of Lot).

(LOT LOOKED & BEHAVEDLIKE AVRAHAM. BUT HIS ACTIONS DID NOT COME FROM THE DEPTH OF HIS HEART)

Lot was very similar to Avraham in appearance, which means that in any situation Lot acted like Avraham (on the surface). Then God Himself looked and “smelled” his actions, which were not good, and accordingly enlightened Avraham’s heart so he knew he had to separate from him, not to heed his wisdom or actions, for they are not coming from the depth of his heart.

This is like the Gemara’s explanation of the verse (Hoshea, 14:10), “Who is wise and will understand these things? Who is brilliant enough to know them? For the ways of God are direct and honest …” (Nazir, 23a),

LOT'S DAUGHTERS LUST WAS DIFFERENT TO THEIR FATHER'S

“concerning Lot and his daughters, ‘for the ways of God are straightforward.’” Even though it seemed that they had lust like their father Lot, God testified that it was not like the lust of their father, and even though it was favorable in Avraham’s eyes to be connected to Lot, God commanded him to distance himself from him

.

LAND I WILL SHOW YOU = SECRETS WITHIN WARS OF CANAANITE KINGS [M: explore more to understand]

“To the land which I will show you” corresponds to the section dealing with the wars of the Canaanite kings, for there God showed him all the secrets. It would seem that he should not have saved Lot, for the nations that would later oppress Israel would come from his descendants, and further we are commanded, “an Ammonite shall not enter into congregation …” It seems as if nothing good would come out of their association with Israel. The Holy One, blessed be He, showed him that their women would be permitted immediately, and from their offspring would come the kingdom of David and Shlomo, as is explained that he only went to save two “virtuous fledglings” (Ruth and Naomi, compared to the fledglings that a woman who gave birth would offer in the Temple. Lot’s daughters would give birth to Moab, and thus Ruth, and then King David’s line. Baba Batra, 38b).

“And I will make you a great nation” corresponds to the section that announces that he will have children, where it says, “I will be a shield for you.”

“And I will bless you” corresponds to the section on Yishmael.

FIRST HEI = AVRAHAM (NEXT WORLD)

SECOND HEI = YOSEF (THIS WORLD)

“And I will make your name great” corresponds to the additional Hei added in his name. The first Hei in the Tetragrammaton was added to Avraham’s name, and it signifies cleaving to the life of the world to come. Whereas added to Yoseph’s name (Yehoseph) was the second Hei in God’s name, which signifies the wisdom of conduct in this world, as is said in the Midrash (Bereshit Rabba, Ch. 89:8), “five [hei] sages are established in each nation.”

“And it shall be for a

blessing” means that he will be a vessel of reception to receive more and more each time, and this corresponds to the beginning of the next Parsha, “Vayeira eilav,” “And God appeared unto him.”

“… to the land which I will show you.”
Avraham Avinu wanted to know just where the essence of his life was intensely joined to God and how far it reached. Thus God responded to him, “to the land which I will show you,” meaning that you are joined to me in a place called “which I will show you.” For He has no end, His endless light will continually increase within you, and this you will find in the land of Israel.

“… and there he built an altar to Hashem, and he called in the name of Hashem.” (Bereshit, 12:8)
The first test Avraham Avinu encountered was “lech l’cha,” “get thee away.” This represents poverty and constriction (that the journey would cause), for it must be first clarified in man that he will not hold grudges against God. Rather he should ask of God that He not bring him into dire straits, God forbid, which would cause a man to go against the His ways.

Poverty means one who is not happy with his portion but rather seeks excessive luxury, and for this he must ask from God that he not covet luxury. As it is said of Yaakov (Bereshit, 25:27), “Yaakov was a simple man,” meaning that he was complete in his soul without any desire for excesses, just accepting everything with love according to the will of the blessed Creator.

This was the prayer of Avraham Avinu at his first test, that he be happy with his portion and not experience any dire poverty, and this is the meaning of “and he called in the name of God,” that poverty not divert him from the God’s path. Therefore when he returned from Egypt it was said, “and Avram was very heavy [with cattle and silver and gold]” (Bereshit, 13:2).

After he was completely clarified concerning poverty through his first test, it is said, “very heavy,” an expression related to seriousness. In his soul he feared wealth, like the prayer of King Shlomo (Mishlei, 30:8), “give me neither poverty or riches.”

And with Lot the expression kaved, “heavy,” is not used. Rather it says, “and Lot, who went with Avraham, had sheep,” etc., and “had” (haya) always signifies rejoicing, for he had no fear whatsoever. This was not so with Avraham where it is written “heavy,” because of his fear. Therefore it follows immediately with, “and he went on his journeys … and there he called in the name of Hashem” (Bereshit, 8:3–4), for here too his soul feared wealth, as mentioned above. Thus he was clarified in all these matters.

“And Malki Tsedek king of Shalem brought out bread and wine, and he was a priest of the supernal God.” (Bereshit, 14:18)

It is written (Mishlei, 8:15), “Through Me kings will reign.” One might think it should have been written, “Kings will reign through Me.” This formulation hints that the Holy One, blessed be He, only makes a king out of someone who can first rule over himself, and if so He also makes him a king over others. Concerning this it is said (Pirke Avot, Ch. 4:1), “who is mighty? He who conquers his own evil nature.” This is “through Me, kings will reign,” meaning one who reigns over himself, and his intellect rules over his desires, he will reign, meaning he will be a king over all, and you do not have to pay attention to his opponents, since all his intentions are for the sake of Heaven. This is why it is written, “Malki Tsedek king of Shalem,” meaning that at first he was a righteous (Tsedek) king in that he ruled over himself in his righteousness, and afterwards he was “king of Shalem [meaning complete],” which is Jerusalem.

For this reason the first of the month of Nissan is the New Year of the kings. It seems that the first of the month of Sivan would be more proper, for in this month the Torah was given in which it is written, “through Me kings will reign.” Yet still, because it says first “through Me kings,” and afterwards “will reign,” meaning that he will be a king over himself, which occurs in the month of Nissan, when Israel constricts themselves by eating the bread of affliction (matzah) and accepting upon themselves the yoke of the blessed Creator, eating from Him (as it were) dry bread without taste, and not eating delicacies under the yoke of flesh and blood. For in truth there was great plenty in Egypt, as it is said (Shemot, 16:3), “when we sat by the flesh pots.” So by means of this (the constrictions of Nissan), “they will reign,” meaning over the whole world, and this is in the month of Sivan for in it the Torah was given.

This is as it is say here, “Malki Tsedek king of Shalem,” and for this he is called king of Shalem (complete). Shem, the son of Noach, whom the Gemara (Nedarim, 32b), identifies as Malki Tsedek, sought after the welfare of Jerusalem with great desire. Therefore when he saw that his student Avraham went to save Lot, he could not understand why. To the contrary, not saving him would have been more reasonable as his descendants were Ammon and Moav, called the “evil neighbors of Jerusalem” (Sanhedrin, 96b). Also, there is a sign that God hated them in warning that they should not be accepted into the congregation of Israel. How then could Avraham Avinu have dedicated himself to saving him? Yet since he knew his student Avraham, regarding him as a complete Tsaddik who would not fail, and he prayed to God shine into him the reasons for Avraham’s endeavors. This is why he was called “a priest to the most high God,” as when he brought out bread and wine he was a Cohen serving God and praying for to clearly understand that which was above his ability to comprehend.

Afterwards God shined into him the understanding that Avraham Avinu did not, God forbid, do anything futile. Even though it was indeed so that from Lot would come Ammon and Moav, of whom it is said, “they shall not enter the congregation” (Lamentations, 1:10), this was only for the men, but the women were permitted to enter at once.

Furthermore among their descendants was the House of David and Shlomo who are the principle ones to uphold sovereignty over Israel and Jerusalem. On this Malki Tsedek said, “blessed is Avram to the Supernal God!” Notice how he first blessed Avraham (and then afterwards God in verse 20), for Avraham also did something above his intellect, with God only arousing his heart, and he delivered over his soul.

Since it was Avraham who first made this known to him, Avraham’s blessing came first, and by means of this he took the priesthood from himself and gave it to Avraham (Nedarim, 32b). That is, he admitted that Avraham was greater than him, as it is said (Tehilim, 110:4), “You are a priest forever, a king of righteousness [Malki Tsedek] according to My word.” “A king of righteousness [Malki Tsedek],” meaning that I (God) shined My light into Malki Tsedek in order for him to see that Avraham was greater than him and admit it to himself.

“And Avram said to the king of Sodom, I raise my hands to Hashem … that I will not take from you even a thread or a shoelace ….” (Bereshit, 14:22–23)
The question is why didn’t Avraham Avinu want to benefit from the king of Sodom, even though he had benefited from Pharaoh and Avimelech? His efforts to save Lot were in the way of a birrur (clarification) as Lot possessed a good power, since Naomi the Ammonite and Ruth the Moabite were among his offspring, and the rest was evil, for Ammon and Moav were born of him. So it was necessary to clarify in himself that at the depths all his intentions were to save these two good fledglings (Baba Kama, 38b).

Whenever man must undergo a birrur he is advised to stand back and remove any connection from personal benefit from his actions. After this, God will make it clear that even in the times where he had transgressed the law was also good, for, “it is a time to do for God, they have made void Your Torah” (Tehilim, 119:126).

This is hinted at in the Gemara (Ketubot, 66a), “what a wife finds goes to her husband,” for the wife hints helping man in a place where he needs to listen to her, and then it is “a time to do.” This is akin to Adam and Chava where she was given to him so he would listen to her words. There he did not sin, and that which he desired did not come from her, only from the incitement of the snake. This is the explanation of “what a wife finds goes to her husband,” meaning when a man conducts himself not according to the judgment of the Torah, but only according to “a time to do for God,” then it is forbidden for him to receive benefit. “Rabbi Akiva said, what a wife finds is her own,” meaning that he may allow himself to receive benefit then as well.

Since at the time Avraham Avinu went to rescue Lot the depth of the intention of the action was hidden from him, therefore he did not want to receive benefit.

This is the same as the matter with King David and Achish king of Gat (Shmuel 1, Ch. 30; see this whole chapter for a clearer understanding), where he did not want to benefit from the war spoils, for this was also against the judgment of the Torah. Even though he did not share their intentions, still he refused to benefit from the war spoils for his intentions were for the sake of Heaven. This is as it is said (Mishlei, 1:15), “do not go in the way with them,” meaning that even though you do not go with them, yet still, act in a way that prevents them from even thinking that you are going with them. Therefore Amalek came to him at this time, for Amalek hates Israel at the depths, and one who hates another at the depths can immediately feel when the other is lacking something, as explained in Parshat Bereshit (see p. 16, “said the snake”).

Therefore David haMelech sent away the war spoils and did not want to benefit from it. Then when they won the war against the Amalekites, it says (Shmuel 1, 30:19), “and there was nothing lacking in them, neither great nor small … David returned everything,” for such a case requires a great measure of help Heaven and careful guarding. Thus it says “there was nothing lacking,” for here were the salvations of God, and the Amalekites could not bring accusations against them, for whenever Israel makes mistakes, Amalek is there to bring accusations.
This is as it is written (Bamidbar, 21:1), “and the Canaanite heard that Israel came derech ha’atarim, by way of the spies.” “derech ha’atarim” means by way of error, for at that time the children of Israel were not yet commanded to go to the land of Israel, but regardless they went by way of the spies, like one gets lost and then eventually goes to a place where God has not permitted him to go. Therefore Amalek immediately appeared to them, for “the Canaanite” mentioned is Amalek, as Rashi explains. But truly Israel’s heart was directed to Heaven, therefore when they won them in battle Israel vowed that their cities would be banned. In other words, they did not want to receive any benefit from this instance as it happened against the judgment of the Torah, and was decreed as “a time to do for God.”

“And Avram said, Lord Hashem, what will You give me, seeing as I go childless … And Avram said, behold, You have given me no seed ….” (Bereshit, 15:2–3)
To understand the doubling of the language, for when Avraham Avinu said (Bereshit, 15:3), “and behold, the one who grew up in my house [his servant Eliezar] will inherit me,” he was not referring to his wealth and property in this world. Rather he was asking about the principle of Divine service. He desired that it be constantly revealed through him also in the physical world, that all would see how God controls and rules over all, that He is also the “God of the land.” This is as he said, “seeing I go childless,” meaning that there is no one to inherit my job of making Your Sovereignty known throughout the whole world the way I have done. He asked God not to pass this inheritance through his servant Eliezar. Even though it seemed that Eliezar drew from the wellsprings of his master’s teachings to give others to drink (see Yoma 28b), nevertheless Avraham Avinu was uncertain whether his intentions were truly for the sake of Heaven, as it is written (Mishlei, 18:2), “a fool does not desire wisdom, but rather to reveal his heart.” Therefore he first said, “and the steward of my house is Eliezar of Damascus,” and then after in a moment of repose he thought, “maybe it will be fitting in the eyes of God to make Eliezar the one to publicize Your oneness.”
Only he did not look upon him with a good eye, so therefore added immediately after, “and behold the one who grew up in my house will inherit me.” With these words he was praying that God make Eliezar worthy in his own view, to look upon him with a good eye upon him and rejoice in him. Therefore it follows immediately with (Bereshit, 15:4), “And behold, the word of Hashem came to him saying, this will not be your heir.” This is phrased in a way to denote simcha (joy), that your one desire to promote the oneness of God in the world will not be fulfilled through him. This desire will only be fulfilled through your progeny.

“And he said, whereby shall I know that I will inherit it?” (Bereshit, 15:8)
After all of the birrurim (refinements) that Avraham endured, he asked God for the Shechina to be revealed in the world through him. Yet he asked, “Whereby shall I know,” I want this revelation to be forever fixed in my heart. Therefore God answered him, “take a heifer of three years [literally, ‘triple’],” meaning that you will need the book of ToratCohanim (or Leviticus, the third book of the Bible, hence “triple”). This means, by means of Divine service (“the law of the Cohanim”) it shall be fixed into your heart more and more until it is fixed there forever, and thus it is truly called an inheritance.

ויאמר יהוה אל אברם…

The verse “And the Lord said to Abram: Go forth… to the land that I will show you” and “The Lord said to my Lord: Sit at My right hand, until I make Your enemies Your footstool” (Psalms 110) is interpreted in Midrash (Shocher Tov, Psalms 110) regarding Avraham our father, peace be upon him. The essential point is that God established His rule over the entire world and made Avraham master of all the earth. He accustomed God’s name to be spoken by all, as the Talmud (Berakhot 7) explains: no one was called “Master” until Avraham arrived and was called “Master.” Therefore, he is also called “Master,” and God granted him dominion over the entire world, as stated in Midrash Tanchuma (Behar).

והוא כענין דאיתא בזוה"ק…

This aligns with the Zohar (Behar 111a), which says: “This servant shall be called Master of the whole earth.” The fundamental purpose of creation was that God’s name be acknowledged as king even in this world, for intellect in this world cannot sustain kingship without a people. A person who serves God and establishes Him as ruler over all matters, particularly recognizing that God is Master of all deeds, is called a servant of the Master of Heaven and Master of all the earth.

מאחר שהוא המקיים את כל העולם…

Since he sustains the world by doing God’s will, which created this world with this intent, he is called “Master,” as it is written, “The Lord said to my Lord: Sit at My right hand, until I make Your enemies Your footstool” (Psalms 110). This means that he did not wish for darkness to reign but only the light of the King’s presence. He restrained himself in all his affairs, as it is written, “Go forth toward the south” (Genesis 12:12), with “south” indicating that he was removed from all worldly desire.

וכן מרמז רוח הדרומי…

The “southern wind” hints at this, for light emanates from the south, and so he merited to ascend and always remain at God’s right hand, since there is no left above. His enemies were made to be a footstool for him, as he drew light from darkness, even from the highest concealed level. Indeed, light exists hidden, even in the highest concealed place, as the Zohar (Shelach 177a) explains: “Say to the north: At the time God came to the north, He allocated all His goodness.”

עמך נדבות ביום חילך…

This means that the whole world consented and volunteered to submit under God’s measure and actions, as one who clings constantly to God. In sacred works, this indicates that he rectified all the actions of previous generations that flowed in violence and lawlessness, channeling them into holiness to serve God (as explained further in the section on “Lamed”).

לך טל ילדותך…

This reflects Avraham’s extraordinary alacrity to respond immediately to God’s will, and even his body complied without resistance, free from the natural laziness of the body. His constant warmth and readiness from childhood never faltered, as it is written, “Avraham rose early in the morning,” and the Talmud (Chullin 16) teaches: “The alacrity of Avraham is instructive.”

וזה הוא מפני שאין למעלה לא עורף ולא עיפוי…

This is because above, there is neither backwardness nor delay, as the Talmud (Chagigah 15) teaches. As Ezekiel 1 explains, “They will go wherever the spirit is to go; they will not turn in walking.” Similarly, although Avraham was in this world, subject to backwardness and hesitation, he, the greatest human among the patriarchs, merited to become the chariot for God’s presence, subduing all his body under his intellect and wisdom.

לזה הרגיש בזריזות כרגע את רצון השי"ת…

Thus, he sensed instantly the will of God. Wherever the spirit moved him, he went without any obstruction. As we see, all parts of a person submit to the intellect to feel instantly the person’s thoughts and intentions, even the toes sense the mind’s desire to move to the place thought of.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

וזה הוא דאיתא במדרש…

It is stated in the Midrash (Lech Rabbah 39) that Avraham our father, peace be upon him, saw a city burning and said, “Say the city has no ruler.” The owner of the city looked at him and said, “I am the owner of the city.” Similarly, when Avraham saw the world without a ruler, God looked at him and said, “I am the owner of the world.”

הענין בזה…

The essential point is that after Avraham saw the advice of the generation of the dispersion, building a city and a tower, he understood. The “city” symbolizes unity, as it is written, “The streams of it will gladden the city” (Psalms 46:5). The “tower” is something high, visible from afar, with a central point included within it to protect them.

וזאת עשו…

They acted thus after seeing the fate of the generation of the Flood. God wiped out the entire universe above the earth, from man to beast, leaving only Noah and his sons, from whom the world was rebuilt. From this, they understood that from the creation of this world onward, God desired the preservation of the world, not its destruction. Even when God is angry with His world, there is always a person whom God desires, who sustains the world. Therefore, they consulted and agreed on one language and a set of words to form a single union. Consequently, it would seem that God is compelled to sustain them in the world, since among them is this chosen person by whom the world continues, as explained in Parashat Noach (9:19), and God scattered them from there.

ואח"ז נתפלא מאד…

Afterward, Avraham was greatly astonished and said, “What is this, ‘Say the city has no ruler’?” That is, how could people unite if it is not for God’s sake? True unity means that each person recognizes God’s light and accepts the yoke of the heavenly kingdom, acknowledging that God is one. Likewise, each person’s fellow shares this recognition. Then they unite into a single congregation for God, as each one intends for God’s sake, recognizing one God. As it is written (Isaiah 6:3), “And they called to one another and said: Holy.” The Targum interprets this as receiving judgment from judgment. This unity pleases God and is good for humanity.

והוא שאף שבפרטן אינם מבוררים…

Even if individuals are not perfect, at the foundation they form a union on earth, where all parts join together to act as one soul. All positive traits within each individual contribute to the collective, becoming clear and pure. Each person refines their fellow: one is refined in one trait, another in another. When they unite as a congregation for God, one person’s holiness radiates to another, and vice versa. Therefore, even if there is a deficiency in one individual, it cannot affect the group, as the other completes what is missing, as stated in Parashat Netzavim.

וזה הוא שהציץ עליו בעל הבירה…

This is what is meant by “the owner of the city looked at him.” God approved this, that in such unity, God delights, and it is called a congregation for God’s sake. If their intention is not rooted in God’s will, their union and assembly would be of no benefit. This is the essence of division.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

והענין בזה…

The essential point is that the world as it exists is a world of separation (olam de’pruda), as explained in the Zohar (Bereishit 22). When it says “Let us make man,” it indicates that the human being serves to unite all the separated creations. As explained in the commentary on Bereishit regarding “Let us make man” (see above, Bereishit, letters 39–40), the structure of the human being itself consists of multiple opposing and distinct forces—flesh and blood, bones and sinews, fire, spirit, water, and earth. Without the mouth of God to unify and animate them, each element would separate and the structure of the human being would collapse.

וכך נמצא בכל פרט…

Similarly, in every individual, the soul contains both light and darkness. Since the world was created as olam de’pruda, if a person does not accept the yoke of God’s sovereignty—before which there is no darkness at all, only as darkness as light, night as day—how could their light unite with the darkness present in another? And how could the light and darkness within the person themselves coexist? Therefore, it says (Habakkuk 2:4) “Behold, his soul is not upright in him,” indicating inner conflict. The Midrash Tanchuma (Terumah, section 4) explains this regarding Nebuchadnezzar. If a person accepts God’s unity—before whom darkness appears as light—they can unify the light and darkness within themselves, recognizing that the source of all is one God.

וכך אם יתחברו כנסיה…

Similarly, if a community unites, each person intending toward the one God, they become a single congregation without division. As found in the Talmud (Pesachim 53a), whether the instruction was to light or not to light, both intended the same purpose. This principle underlies the covenant involving animals, symbolizing that at the root they are one, but the animal soul appears separate and hides this from view. When the physical element is removed, the underlying unity emerges, revealing a singular soul from one source—God.

וזה לעומת זה עשה האלהים…

In contrast, God placed unity even in holiness, as seen in “city and tower.” Jerusalem is called a city (Psalms 46:5) and a tower (Song of Songs 4:4), while the people of the Tower of Babel sought to imitate this for their own purposes. Their intention was to draw God to their will through unity, enabling them to expand and act freely. Their outward actions appeared aligned with God’s will, but their inner motives sought self-expansion, like Balaam, who outwardly conveyed God’s words, yet inwardly desired to manipulate divine prophecy for his own ends. Similarly, the practices of the nations appear devout externally but conceal inner motives aimed at self-interest, seeking divine favor to bolster their own power.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

וזה הוא הענין שדור הפלגה נפוצו מעל פני האדמה, מפני שבשורש לא היה בהם שום טובה… The essential point is that the generation of the Dispersion spread across the earth because, at root, there was no goodness in them, and all their charm was merely superficial. When this charm ended and departed, God scattered them, and the angels executed judgment upon their downfall according to their times and deeds. Then God rejoiced in the downfall of the wicked, as it is written (Proverbs 11:10), “When the wicked perish, there is shouts of joy,” and as it appears in the Zohar (Noah 61).

שאני אברהם אבינו ע"ה, שהיה דבוק בשורש בתמידות בהשי"ת… I, Abraham our father, was constantly attached to the root in perpetual devotion to God. My heart was full of desire for God without any personal inclination. I was quick and fervent to fulfill His will, as it is written (Genesis 22:3), “And Abraham rose early in the morning and went as the Lord had spoken to him.” God called him “Abraham my beloved,” and it is said of him (Psalms 110:3), “Your youth is like the dew of your youth,” meaning he was always quick and fervent in serving God, like in his childhood, and his strength did not fail.

וזה נקח ממה שהיה דבוק בתמידות בחי עולמים… This derives from one who is perpetually connected to the Eternal; such a person is always warm and quick. Anything connected to the Eternal never ages or decays. Any loss or corruption occurs when a thing is separated from the Giver; by itself, it may appear to lose strength, but when attached to God, it remains as at its origin.

וכמו שמצינו בלחם הפנים שהיתה מונחת על שלחן יהוה… As with the showbread that was placed on God’s table: it never decayed or suffered loss, and it remained warm upon removal, as arranged. As it is written (1 Samuel 21:7), “The bread was hot on the day it was taken,” and the Talmud (Chagigah 26a) explains that the showbread demonstrated Israel’s devotion before God, and its removal was like its arrangement.

וכן מצינו בגפן של זהב שהיתה במקדש… Similarly, the golden vine in the Temple, though inanimate, produced its fruits in their appointed times because it stood before God. As the Talmud (Yoma 21a) explains, when Solomon built the Temple, he planted all kinds of golden vessels, which bore fruit at their proper times.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

וזה הוא הענין שדור הפלגה נפוצו מעל פני האדמה… The essential point is that the generation of the Dispersion spread across the earth because, at root, there was no goodness in them, and all their charm was only superficial. When this charm ended and departed, God scattered them, and the angels executed judgment upon their downfall according to their times and deeds. Then God rejoiced in the downfall of the wicked, as it is written (Proverbs 11:10), “When the wicked perish, there is shouts of joy,” and as it appears in the Zohar (Noah 61).

שאני אברהם אבינו ע"ה, שהיה דבוק בשורש בתמידות בהשי"ת… I, Abraham our father, was attached to the root in perpetual devotion to God. My heart was full of desire for God without any personal inclination. I was quick and fervent to fulfill His will, as it is written (Genesis 22:3), “And Abraham rose early in the morning and went as the Lord had spoken to him.” God called him “Abraham my beloved,” and it is said of him (Psalms 110:3), “Your youth is like the dew of your youth,” meaning he was always quick and fervent in serving God, like in his childhood, and his strength did not fail.

וזה נקח ממה שהיה דבוק בתמידות בחי עולמים… This derives from one who is perpetually connected to the Eternal; such a person is always warm and quick. Anything connected to the Eternal never ages or decays. Any loss or corruption occurs when a thing is separated from the Giver; by itself, it may appear to lose strength, but when attached to God, it remains as at its origin.

וכמו שמצינו בלחם הפנים שהיתה מונחת על שלחן יהוה… As with the showbread that was placed on God’s table: it never decayed or suffered loss, and it remained warm upon removal, as arranged. As it is written (1 Samuel 21:7), “The bread was hot on the day it was taken,” and the Talmud (Chagigah 26a) explains that the showbread demonstrated Israel’s devotion before God, and its removal was like its arrangement.

וכן מצינו בגפן של זהב שהיתה במקדש… Similarly, the golden vine in the Temple, though inanimate, produced its fruits in their appointed times because it stood before God. As the Talmud (Yoma 21a) explains, when Solomon built the Temple, he planted all kinds of golden vessels, which bore fruit at their proper times.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

וזה הוא ג"כ הענין דאיתא בש"ס (חגיגה כו.)… This is also the point taught in the Talmud (Chagigah 26a): the showbread made by the Temple craftsmen never decayed because they kneaded it from the inside and baked it from the inside.

והביאו אומנין מאלכסנדריא של מצרים… Craftsmen brought from Alexandria in Egypt produced bread that did decay because they kneaded it from the outside and baked it from the outside. They knew how to bake like the Temple craftsmen but did not know how to knead properly, so the bread they made broke.

הענין בזה, דהנה כמו שבפרט כל אדם נמצאים אברים מחולקים… The point is that, as a person’s body has divided parts, so too no person’s virtue is exactly like another’s. In a person there are bones and sinews, hairs and nails. Bones and sinews are closest to the body and form its foundation and root.

לזה אם יעלה על דעת האדם לעשות דבר מה… If a person intends to perform an action, the specific organ for that action immediately responds to obey. Even the toes, distant from the head, immediately sense the intellectual action of the mind because they are part of the body’s root.

ונמצא בו ג"כ שערות וצפרנים… Likewise, hairs and nails, which are minor parts of the body, have very limited life; if they grow too much, they cause discomfort and must be removed.

וזה הוא הענין שהיו דבוקים בשורש… This is why the Temple craftsmen were “rooted,” as we translate “bones” (גרמין) as intrinsic essence. They were closest to the essence of God’s will. The Sages hinted that they kneaded the bread from the inside, meaning they served God from the depth of their hearts.

ואף גם ידעו איך לרדות את הפת… They also knew how to shape the bread, meaning even after the goodness was in their hands, they recognized God’s fullness in the world. They had no power by themselves; God alone gave them strength to act. Therefore, their bread did not decay or break; it remained warm upon removal as arranged because they were close to the One God.

ואומנין שהובאו מאלכסנדריא של מצרים ידעו לאפות כמותן… Craftsmen brought from Alexandria knew how to bake like them. When they received God’s blessing, before its completion, God “reigned” over them, and baking hinted at the initial flow of divine influence. But because they kneaded from the outside—superficially—they could not control the process entirely. When they thought their own power caused the result, the bread broke and decayed.

וארץ מולדתם היה ארץ מצרים… Their homeland was Egypt, opposite from Israel. In Israel it is written (Deuteronomy 11:10), “For the land you are entering to possess is not like Egypt,” where rain is unnecessary because the Nile waters the land. In Egypt, they thought their own strength achieved results.

ולזה האומנין שהובאו משם לאפות לחם הפנים… Therefore, the craftsmen from Egypt could not succeed in making showbread; their work broke and decayed. The Temple’s original method remained intact, as the divine influence reigned from the start of the process to its end, and their hearts never claimed personal power.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

ולזאת ימשך כל אדם להמליך עליו את השי"ת… Therefore, every person should strive to enthrone God over themselves completely, from the depths of the heart, from beginning to end.

וכמו שהתנהג אבינו אברהם… Just as our father Abraham endeavored consistently to be swift and diligent in serving God, so too in his youth and in his old age, without interruption, his desire and will to serve the revered and awesome God never ceased.

וזה הוא שאמר אליו השי"ת ואעשך לגוי גדול… This is what God said to him: “I will make you a great nation.” The Midrash (Tanchuma, Lech 1) interprets this as, “I make you a new creation,” meaning he should consider it as if he created himself.

והענין בזה, דהנה דרגא דאאע"ה… The level of the righteous is as taught in the Talmud (Berakhot 6a): “The reward of the ordinary is pressed, the reward of the distinguished is abundant.” The essence of value in this world lies in the desire and will to serve God, which is more precious than the action itself, even if the action is small.

וכמו שאמר המלך שלמה… As King Solomon said (Ecclesiastes 1:1-2), “Vanity of vanities, says the Preacher…” Yet this vanity sustains and upholds the world. As noted in the Zohar (Vayetze 56a), the world stands upon seven vanities, and the principal engagement God has with creatures in this world is their desire, will, and effort.

ואף שיבוא היום שיפתח יהוה את אורו הזך… Even if the day comes when God reveals His pure light and everyone sees that every act was performed by Him, creation itself has no power to act independently. God’s ways measure action with action: in this world, God grants choice to humans to reject evil and perform good. When a person enthrones God over themselves, even in the hidden darkness of this world, and restrains themselves to follow God’s will, God grants them a place in the future to see clearly that no power of action ever existed in them by themselves.

אבל אצל השי"ת אין שום דבר לפי שעה… With God, nothing is temporary or incidental. In this world, choice rests with humans, and God allows them to act freely. By restraining themselves from selfish intent and acting good in God’s eyes repeatedly, the person’s action is forever attributed to them as if they performed it by their own power.

וזה הוא כוונת התנחומא ואשימך… This is the intent of the Midrash: “I will make you” (not only “I make you”), “a new creation,” so it is as if you created yourself.

ולכל זה יבא האדם ע"י החשק והרצון שיהיה לו לעבודת השי"ת… All of this comes to a person through desire and will to serve God. As noted in the Jerusalem Talmud (Shevi’it 6:1), Rabbi Eliezer fulfills his obligations and raises firstborns and livestock because they accepted upon themselves things they were not required to, and even those things they were required to, it is considered as if they accepted them voluntarily.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

וזה הוא דאיתא בש"ס (ע"ז ג.)… This is what the Talmud (Avodah Zarah 3) teaches: In the future, when the nations of the world are tested with the mitzvah of Sukkah, God will tell them: “I have a simple commandment for you—there is a Sukkah there,” and He will expose the sun from its covering. They will kick in their Sukkah and leave it.

ומקשינן והא אנן נמי פטירי ותרצינן… We might wonder: we too are obligated, and we want to do it, yet when they kick, Israel does not kick.

והענין הוא… The explanation is: indeed, the law is that even Israel is exempt from Sukkah when they are in distress. The difference between Israel and the nations is that Israel has longing and strives with all their strength; their will and desire is to fulfill their Creator’s command. Leaving the Sukkah is very difficult for them, and they regret not being able to fulfill God’s command.

אבל לבעט בהשי"ת ח"ו לא יעלה על לבם… Yet they would never think to strike against God. Therefore, it is considered as if they fulfilled the mitzvah completely, because their intent mourns that they cannot complete the King’s commandment.

ואינהו בעוטי מבעטי בהשי"ת… The nations kick against God: “Why did You command us to do this, and why do You not allow us to complete it?” Because their intent does not align with God, but the King’s command cannot be annulled. No one may dispute with One stronger than themselves—they must fulfill His words.

וכשיצטערו ויוכרחו לעזוב סוכתם… When they are distressed and forced to leave their Sukkah, each one will kick his Sukkah and exit.

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786

וזה שאמרו (אבות פ"ו)… This is what they said (Pirkei Avot 6): Abraham acquired one thing, which is that all his success and desire was solely to fulfill God’s will and to establish Him as King over the entire world. Therefore, God granted him dominion over the world. This is the main purpose for which the world was created, and the world was created for him. His attribute was the attribute of Chesed (kindness), and the world of Chesed would be built.

וכדאיתא בזוה"ק וברבה… As it appears in the Zohar (Bereishit 3) and in Midrash Rabbah (Bereishit 12), do not read “Ba’hivra’am” but “Ba’Avraham.” Similarly, water is the channel of Chesed, as it is written (Bereishit 1:2), “And the Spirit of God hovered over the waters.”

והוא שעיקר הבריאה היה להרצון והתשוקה שבאדם… The main purpose of creation was the desire and longing in man. Therefore, even when in the future God reveals His illuminating light for all to see, and all recognize that they never had any power to act independently of God, the light that creation produced through its efforts in the concealment of this world will not be nullified. By their effort, they attained all this.

וכדאיתא בזוה"ק (פנחס רמא)… As it appears in the Zohar (Pinchas Rema), “A single pearl… a single spark from which the entire world is filled.” Because of the great patience with which Israel endures in the world of judgment, restraining themselves in worldly matters with all their strength and illuminating themselves to avoid the paths of darkness, they walk the prepared path in the light of God’s countenance. Therefore, in the future, it will be considered as if Israel acquired all this by their effort.

וזה הוא שאמר הנביא לעתיד (הושע י׳:י״ב)… This is what the prophet said regarding the future (Hoshea 10:12): “Sow for yourselves righteousness, reap according to kindness.” As the Talmud explains (Sukkah 49a), “Reap according to kindness” refers to the measure of effort and desire. According to one’s own desire and intent, the harvest is measured, and for this reason, they open with “By the God of Abraham” and seal with “The Shield of Abraham.”

ChatGPT Translation MJF — 25th Oct 2025 / 26 Tishrei 5786