Daf 78a (דַּף ע״ח ע״א)

And Hashem said to Avram, “Go forth for yourself” (וַיֹּאמֶר יְיָ אֶל אַבְרָם לֶךְ לְךָ), Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): Go forth for yourself-for yourself, to rectify yourself (לֶךְ לְךָ, לְגַרְמָךְ לְאַתְקָנָא גַּרְמָךְ), some say: to strengthen (נ״א: לְאִתְתַּקְּפָא) the rectification of your level (לְאַתְקָנָא דַּרְגָּא דִילָךְ). Go forth for yourself-you are not (לֶךְ לְךָ, לֵית אַנְתְּ), some say: worthy (נ״א: כְּדַאי) to remain here among these guilty ones (לְמֵיקַם הָכָא בֵּין חַיָּיבִין אִלֵּין). And the secret of the word “lekh lekha” [Go forth for yourself] is this: for Kudsha Berikh Hu gave to Avraham a spirit of Chokhmah (וְרָזָא דְמִלָּה לֶךְ לְךָ דְּהָא קוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֵיהּ לְאַבְרָהָם רוּחָא דְחָכְמְתָא), and he knew and refined the sides of the settlements of the world (וְהֲוָה יָדַע וּמְצָרֵף סִטְרֵי דְּיִישׁוּבֵי עָלְמָא), some say: the channels (נ״א: צְנוֹרֵי), and he gazed into them and weighed in the balance (וְאִסְתַּכַּל בְּהוּ וְאַתְקַל בְּתִיקְלָא), and he knew the forces that are appointed over the sides of habitation (וְיָדַע חֵילִין דִּי מְמַנָּן עַל סִטְרֵי יִישׁוּבָא).

When he reached the central point of habitation (כַּד מָטָא לְגוֹ נְקוּדָה דְּאֶמְצָעִיתָא דְיִישׁוּבָא), he weighed in the balance, but it did not succeed in his hand (תָּקִיל בְּתִיקְלָא וְלָא הֲוָה סָלִיק בְּיָדֵיהּ). He looked to know the force appointed over it, but he could not cleave to it with his will (אַשְׁגַּח לְמִנְדַע חֵילָא דִי מְמַנָּא עֲלָהּ וְלָא יָכִיל לְאִתְדַּבְּקָא בִּרְעוּתֵיהּ); he weighed many times and saw that from there the whole world was planted (תָּקִיל כַּמָּה זִמְנִין וְחָמָא דְּהָא מִתַּמָּן אִשְׁתִּיל כָּל עָלְמָא); he observed, refined, and weighed to know, and he saw that this was a supernal force above it (אַשְׁגַּח וְצָרַף וְתָקַל לְמִנְדַע וְחָמָא דְּהָא חֵילָא עִלָּאָה דְּעֲלָהּ), which has no measure-deep and concealed (לֵית לֵיהּ שִׁעוּרָא עָמִיק וְסָתִים), and it is not like the manner of the sides of the levels of habitation (וְלָאו אִיהוּ כְּגַוְונֵי דְּסִטְרֵי דַּרְגֵּי דְיִשּׁוּבָא).

He observed, weighed, and knew that just as from that central point of habitation the entire world was planted to all sides (אַשְׁגַח וְתָקִיל וְיָדַע דְּהָא כְּמָּה דְּמֵהַהִיא נְקוּדָה אֶמְצָעִיתָא דְּיִשּׁוּבָא מִנֵּיהּ אִשְׁתִּיל כָּל עָלְמָא לְכָל סִטְרוֹי), so too he knew that the force that dwells over it-from there emerged all the other forces appointed over all sides of the world (הָכִי נָמֵי יָדַע דְּהָא חֵילָא דְּשָׁרֵי עֲלָהּ מִתַּמָּן נָפְקוּ כָּל שְׁאָר חֵילִין דִּמְמַנָן עַל כָּל סִטְרֵי עָלְמָא), and all of them are bound in it (וְכֻלְהוּ בֵּיהּ אֲחִידָן). Then, (Bereishit 11) (כְּדֵין): And they went out with them from Ur Kasdim to go to the land of Canaan (וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִים לָלֶכֶת אַרְצָה כְּנַעַן). He further observed, weighed, and refined to stand upon the clarity of the matter of that place, but he neither knew nor was able to stand upon it to cleave (עוֹד אַשְׁגַּח וְתָקִיל וְצָרִיף לְמֵיקַם עַל בְּרִירָא דְמִלָּה דְּהַהוּא אֲתַר וְלָא הֲוָה יָדַע וְלָא יָכִיל לְמֵיקַם עֲלָהּ לְאִתְדַּבְּקָא); once he saw the power of that place and could not endure to stand upon it (כֵּיוָן דְּחָמָא תּוּקְפָא דְּהַאי אֲתַר וְלָא יָכִיל לְמֵיקַם עֲלֵיהּ), immediately: And they came to Charan and they dwelled there (מִיָּד וַיָּבֹאוּ עַד חָרָן וַיֵּשְׁבוּ שָׁם). What is the reason for Avraham? (מַאי טַעְמָא דְאַבְרָהָם), Rather, it is because he knew and refined all the rulers that govern the world in every direction of habitation (אֶלָּא דְּאִיהוּ הֲוָה יָדַע וְצָרִיף בְּכָל אִנּוּן שָׁלְטָנִין מְדַבְּרֵי עָלְמָא בְּכָל סִטְרוֹ דְיִשּׁוּבָא), and he would weigh and refine those who rule in the sides of habitation, the controllers of the stars and their constellations (וְהֲוָה תָּקִיל וְצָרִיף אִנּוּן דְּשָׁלְטִין בְּסִטְרֵי דְיִשּׁוּבָא מְדַבְּרֵי כֹּכְבַיָּא וּמַזָּלֵיהוֹן), who among them are the stronger over the others (מַאן אִנּוּן תַּקִּיפִין אִלֵּין עַל אִלֵּין), and he would weigh all the settlements of the world (וְהֲוָה תָּקִיל כָּל יִשּׁוּבֵי דְעָלְמָא), but it would not succeed in his hands (וְלָא הֲוָה סָלִיק בִּידוֹי). When he came to that place, he saw a force of deep power and was not able to remain there (כַּד מָטָא לְהַאי אֲתַר חָמָא תַּקִּיפוּ דְּעֲמִיקִין וְלָא יָכִיל לְמֵיקַם בֵּיהּ). Once Kudsha Berikh Hu saw his arousal and his desire (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא אִתְעֲרוּתָא דִילֵיהּ וְתִיאוּבְתָּא דִילֵיהּ), immediately He was revealed upon him and said to him: “Go forth for yourself” (מִיָּד אִתְגְּלִי עֲלֵיהּ וְאָמַר לֵיהּ לֶךְ לְךָ), to know for yourself and to rectify yourself (לְמִנְדַע לָךְ וּלְאַתְקָנָא גַּרְמָךְ).

“From your land” (מֵאַרְצְךָ), from that direction of habitation in which you had been cleaving (מֵהַהוּא סִטְרָא דְיִשּׁוּבָא דְּהֲוִית מִתְדַּבַּק בֵּיהּ). “And from your birthplace” (וּמִמּוֹלַדְתְּךָ), from that Chokhmah in which you were observing and weighing your own birth-its moment, its hour, and the time in which you were born, and under that star and under that constellation (מֵהַהוּא חָכְמָה דְּאַתְּ מַשְׁגַּח וְתָקִיל תּוֹלְדָתָא דִילָךְ וְרִגְעָא וְשַׁעֲתָא וְזִמְנָא דְּאִתְיְלִידַת בֵּיהּ וּבְהַהוּא כּוֹכָבָא וּבְהַהוּא מַזָּלָא). “And from your father’s house” (וּמִבֵּית אָבִיךָ)-that you shall no longer observe the house of your father (דְּלָא תַשְׁגַּח בְּבֵיתָא דְּאֲבוּךְ). And if you had any root to succeed in the world from the house of your father (וְאִי אִית לָךְ שָׁרְשָׁא לְאַצְלָחָא בְּעָלְמָא מִבֵּיתָא דְּאֲבוּךְ), because of this: Go forth for yourself from this Chokhmah and from this providence (בְּגִין כָּךְ לֶךְ לְךָ מֵחָכְמָה דָּא וּמֵאַשְׁגָּחוּתָא דָּא).

Come and see, for so it is (תָּא חֲזֵי דְּהָכִי הוּא): for they went out from Ur Kasdim and were in Charan (דְּהָא נָפְקוּ מֵאוּר כַּשְׂדִּים וְהֲווּ בְּחָרָן), so why would He say to him, “Go forth for yourself from your land and from your birthplace”? (אַמַּאי יֵימָא לֵיהּ לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ) Rather, the essence of the matter is as stated (אֶלָּא עִקָּרָא דְּמִלְּתָא כְּמָה דְּאִתְּמָר): “To the land that I will show you” (אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ)-I will show you that which you were not able to stand upon and were not able to know: the force of that land, for it is deep and concealed (אַרְאֶךָּ מַה דְּלָא יְכִילַת לְמֵיקַם עֲלֵיהּ וְלָא יְכִילַת לְמִנְדַע חֵילָא דְּהַהִיא אַרְעָא דְּאִיהוּ עָמִיק וְסָתִים).

Sitre Torah

And I will make you into a great nation-this is one blessing (סִתְרֵי תּוֹרָה וְאֶעֶשְׂךָ לְגוֹי גָדוֹל הַאי בִּרְכְּתָּא חָדָא), and I will bless you-two (וַאֲבָרֶכְךָ תְּרֵין), and I will make your name great-three (וַאֲגַדְּלָה שְׁמֶךָ תְּלַתּ), and be a blessing-four (וְהְיֵה בְּרָכָה אַרְבַּע), and I will bless those who bless you-five (וַאֲבָרְכָה מְבָרֲכֶיךָ חָמֵשׁ), and he who curses you I will curse-six (וּמְקַלֶּלְךָ אָאוֹר שִׁיתּ), and through you shall be blessed all families of the earth-behold, seven (וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחוֹת הָאֲדָמָה הָא שֶׁבַע). Once he was blessed with these seven blessings (כֵּיוָן דְּאִתְּבָּרְכוּ בְּאִלֵּין שֶׁבַע בִּרְכָאן), what is written? And Avram went as Hashem had spoken to him-descending into this world as he was commanded (מַה כְּתִיב וַיֵּלֶךָ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְיָ לְנָחֲתָּא לְהַאי עָלְמָא כְּמָה דְּאִתְּפָּקְדָא). Immediately Lot went with him (מִיָּד וַיֵּלֶךָ אִתּוֹ לוֹט)-this is the Serpent who was attached and by him the world was ensnared (דָּא אִיהוּ נָחָשׁ דְּאִתְּלַטְיָא וְאִתְּלַטְיָא עָלְמָא), for he stands at the entrance to obstruct the body (בְּגִינֵיהּ דְּאִיהוּ קָאֵים לְפִּתְּחָא לְאַסְטָאָה לְגוּפָא), and the Neshamah cannot perform the service with which it was charged until it passes over in this world thirteen years (וְלָא תִּפְעוֹל נִשְׁמָתָּא פּוּלְחָנָא דְאִתְּפַּקְדַתּ עַד דְּיַעַבְרוּן עֲלָהּ בְּהַאי עָלְמָא י״ג שְׁנִין), for from twelve years and upward, the Neshamah is aroused to perform the commanded service (דְּהָא מִתְּרֵיסַר שְׁנִין וּלְעֵילָא נִשְׁמָתָּא אִתְּעָרַתּ לְמִפְּלַח פּוּלְחָנָא דְאִתְּפַּקְדַתּ)-this is what is written: And Avram was seventy-five years old (הֲדָא הוּא דִכְתִּיב וְאַבְרָם בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה)-seven and five is twelve (שֶׁבַע וְחָמֵשׁ תְּרֵיסַר אִנּוּן), some say: and two above them-fourteen they are (נ״א: וּתְרֵין עִלָּאִין עֲלַיְיהוּ אַרְבַּע סָרֵי אִנּוּן).

Then the Neshamah is seen in this world (וּכְדֵין אִתְּחֲזִיאַתּ נִשְׁמָתָּא בְּהַאי עָלְמָא), for it comes from five years-these are the 500 parasangs of the Tree of Life (דְּאִיהִי אַתְּיָא מֵחָמֵשׁ שָׁנִים דְּאִנּוּן ת״ק פַּרְסֵי דְּאִילָנָא דְחַיֵּי), and seventy years-this is the very Tree that is seventh of the levels and is called seventy years (וְשִׁבְעִים שָׁנָה דָּא אִיהוּ הַהוּא אִילָנָא מַמָּשׁ דְּאִיהוּ שְׁבִיעָאָה לְדַרְגִּין וְשִׁבְעִין שָׁנָה אִתְּקְרֵי). Then it emerges from the filth of the Serpent and enters into the holy service (כְּדֵין נָפְקַתּ מֵהַהוּא זוּהֲמָא דְנָחָשׁ וְעָאלַתּ בְּפוּלְחָנָא קַדִּישָׁא), as it is written: When he went out from Charan (הֲדָא הוּא דִכְתִּיב בְּצֵאתּוֹ מֵחָרָן), the seventy years not being counted as life from that fourteen (יְמֵי ע׳ שָׁנָה לָא סְפוּרֵי חַיֵּי מֵהַהוּא אַרְבַּע סָרֵי), from that anger and strength of that (Satan the Serpent) that had been obstructing him until now-against the body and dominating over him (מֵהַהוּא רוּגְזָא וְתוּקְפָּא דְּהַהוּא (שָׂטָן נָחָשׁ) דְּהֲוָה אַסְטֵי לֵיהּ עַד הַשָּׁתָא לְגוּפָא וְשָׁלְטָא עֲלוֹי).

In the tree, the foreskin dominates for three years (בְּאִילָנָא שָׁלְטָא עָרְלָה תְּלַת שְׁנִין), and in man-thirteen years, which are called years of foreskin (בְּבַר נָשׁ תְּלַת סָרֵי שְׁנִין דְּאִקְרוּן שְׁנֵי עָרְלָה). Once these years pass over the body, and the Neshamah has entered (some say: is aroused) to serve in holy worship (כֵּיוָן דְּאַעֲבָרוּ עַל גּוּפָא אִנּוּן שְׁנִין וְאִתְּעַבְרַתּ (נ״א: וְאִתְעָרַת) נִשְׁמָתָּא לְמִפְּלַח פּוּלְחָנָא קַדִּישָׁא), it is appointed over the body for good will (פְּקִידַתּ לְגוּפָא לִרְעוּתָא טָבָא), to subdue that Serpent who can no longer dominate as before (לִכְפוֹף לְהַהוּא נָחָשׁ דְּהָא לָא יָכִיל לְשַׁלְטָאָה כְּמָה דְהַוֵּי), as it is written: And Avram took Sarai his wife, etc. (דִּכְתִּיב וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ וְגו׳)-Avram is the Yod, Sarai is the Heh׳, the Yod is the Neshamah of the soul and he is male, the Heh is the feminine Neshamah (אַבְרָם דָּא יו״ד, אֶת שָׂרַי דָּא ה״א. יו״ד דָּא נִשְׁמְתָא לְנִשְׁמְתָא וְהוּא דְּכַר, ה״א דָּא נִשְׁמְתָא דְנֻקְבָא). This is the body, which relative to the Neshamah is as a female to a Male (דָּא גּוּפָא, דְּאִיהִי לְגַבֵּי נִשְׁמְתָא כְּנוּקְבָא לְגַבֵּי דְּכוּרָא). And Lot the son of his brother-this is the evil inclination (וְאֶת לוֹט בֶּן אָחִיו דָּא יֵצֶר הָרָע), the Serpent that had not yet fully departed from the body (נָחָשׁ דְּלָא אַעֲדֵי כָּל כָּךְ מִן גּוּפָא), for because of the attachment of body, he had not yet separated entirely at that time (בְּגִין דְּבֵקוּתָא דְגוּפָא לָא אַעֲדִיוּ כָּל כָּךְ זִמְנָא הַהוּא מִנֵּיהּ), but the arousal of the Neshamah would constantly drive him off, rebuke him, and subdue him against his will, and he was unable to dominate (אֲבָל אִתְעֲרוּתָא דְנִשְׁמְתָא אַלְקֵי לֵיהּ תָּדִיר וְאַתְרֵי בֵיהּ וְאוֹכַח לֵיהּ וְכָפִיף לֵיהּ עַל כָּרְחֵיהּ וְלָא יָכִיל לְשַׁלְטָאָה). And all their possessions that they had acquired-these are the good deeds that a man does in this world through the arousal of the Neshamah (וְאֶת כָּל רְכוּשָׁם אֲשֶׁר רָכְשׁוּ אִלֵּין עוֹבָדִין טָבִין דְּעָבִיד בַּר נָשׁ בְּהַאי עָלְמָא בְּאִתְעָרוּתָא דְנִשְׁמָתָּא). And the soul that they had made in Charan-that Nefesh which had formerly been in attachment with the foreskin through the body, and was repaired afterwards (וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן, הַהוּא נֶפֶשׁ דְּהֲוַת בִּדְבֵקוּתָא בְּקַדְמִיתָא בְּחַבְרוּתָא דְהַהִיא עָרְלָה בַּהֲדֵי גּוּפָא וְאַתְקִין לָהּ לְבָתַר), for after thirteen years and above, the Neshamah is aroused to repair the body (דְהָא לְבָתַר דִּתְּלֵיסַר שְׁנִין וּלְעֵילָא דְּנִשְׁמְתָא אִתְעָרַתּ לְאַתְקָנָא לְגוּפָא), and together they rectify that Nefesh which had been immersed in the strength of the Serpent and its evil desire (תַּרְוַיְיהוּ מְתַקְּנִין לְהַהוּא נֶפֶשׁ דְּמִשְׁתַּתְּפָא בְּתוּקְפָּא דְנָחָשׁ וּתְאוּבְתֵּיהּ בִּישָׁא)-this is what is written: And the soul they had made in Charan (הֲדָא הוּא דִכְתִיב וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן). And with all of this, the Neshamah grew strong within him against that Serpent, to break it with force in the servitude of Teshuvah-some say: in the servitude of Orayta, and he drew it toward synagogues and study halls so that it would not overpower the spirit as it did at first (וְעִם כָּל דָּא נִשְׁמְתָּא אַתְקֵיפַתּ בֵּיהּ בְּהַהוּא נָחָשׁ לְתַבְּרָא לֵיהּ בְּתוּקְפָּא בְּשִׁעְבּוּדָא דִּתְּשׁוּבָה-נ״א: בִּשְׁעַבּוּדָא דְאוֹרַיְתָא, וְאַמְשִׁיךְ לֵיהּ לְגַבֵּי בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת בְּגִין דְּלָא יִתְגַּבַּר עַל רוּחָא כְּדִבְקַדְמִיתָא). This is what is written: And he passed through… (הֲדָא הוּא דִּכְתִיב: וַיַּעֲבֹר), as written on the margin of Parashat Lekh Lekha, line fifteen (הַכָּתוּב בַּדַּף פ׳ אַחַר הַגִּלְיוֹן שׁוּרָה ט״ו). Up to here-Sitre Torah (עַד כָּאן סִתְרֵי תּוֹרָה).

And I will make you into a great nation, etc. (וְאֶעֶשְׂךָ לְגוֹי גָדוֹל וְגו׳), and I will make you-because it is written Go forth for yourself (וְאֶעֶשְׂךָ, בְּגִין דִּכְתִיב לֶךְ לְךָ). And I will bless you-because it is written from your land (וַאֲבָרַכֶךָּ, בְּגִין דִּכְתִיב מֵאַרְצְךָ). And I will make your name great-because it is written and from your birthplace (וַאֲגַדְּלָה שְׁמֶךָ, בְּגִין דִּכְתִיב וּמִמּוֹלַדְתְּךָ). And you shall be a blessing-because it is written and from your father’s house (וְהְיֵה בְּרָכָה, בְּגִין דִּכְתִיב וּמִבֵּית אָבִיךָ).