Chasidut zu Jeschijahu 25:78

It is written in the Midrash Rabbah (Kohelet, Parsha 1), “‘I wounded, and I will heal.’ (Devarim, 32:39) … Rabbi Yohanan said, ‘I struck’ is not written, but rather ‘I wounded.’ I created a wound²⁷⁵The word for wound – mahatsti – is similar to the word mehitsah, “divider.” in that I made a division between the upper and lower realms whereby the upper realms exist forever, and the lower realms are subject to death. Yet in the time to come, there will no longer be death, as it is written (Yeshayahu, 25:8), ‘He will destroy death forever.’ Rabbi Abba said, furthermore, in the time to come I will return and heal the wound. It is precisely through the division that I bring healing.” The matter of division hints at the positive aspect of separation, which necessitates the existence of free choice, as mentioned above. The result of choosing the good, despite the concealment of God’s presence, is the revelation of the God’s glory in the world. This is as the Gemara says (Rosh Hashanah, 31a), “[What psalm did the Levites recite] on the second day of the week? ‘God is great and greatly praised,’ (Tehillim, 145:3) because He divided His works and ruled over them.” The division of God’s attributes led to the birth of the attribute of Malkhut – G-d’s Kingship – by means of human beings using their power of choice. Before the division, God could not be called, “King.”²⁷⁶Before the division of heaven and earth, God ruled alone. R. Gershon Hanokh uses the term moshel - – a ruler – to define G-d’s reign at that stage. This is unlike a king, who rules through the consent of the people. Thus, it was only on the second day, after the division in creation was formed and something “other” than G-d existed, could the creation willfully crown Him as its King. Thus, on the first day of the week [the Levites recited]; “The earth is God’s and the fullness thereof” (Tehillim, 24:1).²⁷⁷The song that the Levites sung each day of the week corresponded to the six primordial days in which G-d created the world. Since, on the first day of creation, there was not yet a division between heaven and earth, nor was there an independent creation to coronate G-d as King, so, the Levites, on Sunday, sang “The earth is God’s and the fullness thereof.” At that point, the creation belonged solely to G-d. It was then that He acquired, gave over acquisition, and ruled in His world. What does it mean that God, “ruled,” on the first day? He ruled against the will of the creation, without having His sovereignty built upon the free choice of the creation. But since concealment is a prerequisite for choice, it also leads to absence, darkness, and the need for healing. This is hinted at in the Zohar (Bo, 35a), with the secret of the great sea creature:²⁷⁸See Bereshit, 1:21 Then, when the light was hidden above from the gardener,²⁷⁹The Zohar is revealing the secrets of the mystery of creation, which begins on the first day, where God “divided between the light and the darkness.” Before this passage, the Zohar introduced the concept of the Tsaddik (Holy Man, also, alluding to the sefirah of Yesod) who is described as a gardener, who tends, cultivates, and facilitates growth. It also represents Divine providence, which “cultivates,” humankind in particular and the creation as a whole. as mentioned, the first darkness emerged, hitting [the sea creature] on the hole that had been made in its head. And a single thread emerged from between the light that had been hidden and the emerging darkness. This is as it is written, “And God divided between the light and the darkness.” This sea creature,²⁸⁰The sea creature is the Leviathan (see Bereshit 1), representing the highest levels of Hokhmah - Wisdom (ChaBaD of Hokhmah), which are the concealed forces in the upper waters. The Midrash teaches us that there were two Leviathans, the largest creatures of the sea, a male and a female. The female was killed after being created, and its meat was salted and preserved for the Righteous in the time to come. with the separation of the thread, was then divided into the rivers that flow within the darkness.²⁸¹The thread of light that that the Zohar tells us is emerging from the darkness provides the power of choice and the ability for man in the lower world to choose the good, thereby revealing God’s glory in the world. God created the lower world purely out of His kindness. This is as it is written (Tehillim, 89:3), “For I have said, the world will be built on kindness.” God divided space into six directions.²⁸²North, south, east, west, up, down. Each direction representing one of the six lower attributes (Sefirot), and from the division of these six attributes comes the power of choice, which brings forth the seventh and final attribute of Malkhut – Kingship.²⁸³Malkhut is the ability to receive God’s light and thereby crown Him as King of the world. This is related to the statement in the Chapters of Rabbi Eliezer, that Kingship only comes about through choice and will. Now, the attributes are divided into Hesed - Lovingkindness, Gevurah - Strength, Tiferet - Beauty, etc.²⁸⁴The revelation of God’s sovereignty is achieved through man actively choosing through which of the six lower attributes that Sovereignty will be revealed. To reveal the aspect of Sovereignty in any one of the attributes, one must draw the light of ChaBaD into that attribute. We have mentioned above that each of the attributes on its own is not intrinsically good. Thus, when any one of the attributes is used without Da’at – Consciousness²⁸⁵Da’at, or Divine consciousness, originates in the intellect, or the upper three sefirot, and is ideally drawn down and infused into the lower revealed sefirot, the attributes of action. The drawing of divine consciousness allows for spiritual growth, much as water and nutrients that flows through the tree allows for the tree to grow. one could make grave blunders, such as showing mercy to cruel people.²⁸⁶This would be a misuse of the trait of Hesed - lovingkindness. See above, Part 2, chapter 2, for a discussion of the misuse or “unclarified” used of the attributes. However, when the six lower attributes²⁸⁷The six lower “revealed” Sefirot are Hesed – Lovingkindness, Gevurah – Strength, Tiferet – Beauty, Netzah –Eternity, Hod – Majesty, and Yesod – Foundation. Each of these corresponds, as well, to elements of the human personality. are illuminated with the light of HaBaD,²⁸⁸HaBaD is the initials of the three upper “intellectual” or “hidden” Sefirot, Hokhmah – Wisdom, Binah – Understanding, and Da’at – Consciousness. HaBaD is the spiritual root of man’s intellectual faculties. and as a result, the sum total of the attributes are used in their proper time and place, then the structure is complete. Then the attribute of Malkhut comes forth as the true completion and perfection of all the attributes, and the light of the Kingship of Heaven shines in its full completeness. Indeed, when a man reaches the point where he is drawing HaBaD into the lower attributes, which is possible only through his concerted efforts in Divine service and striving to know God, it must occur in the same way that Shabbat follows the six days of the week.²⁸⁹The six work days correspond to the six attributes (sefirot), from Hesed to Yesod, with Shabbat corresponding to the Sefirah of Malkhut. Just as free will needs the engagement of all six of these attributes (without which, a person would be emotionally imbalanced, and fall into idolatry, as explained above), which leads to the creation of Malkhut – the willing acceptance of G-d’s kingship – so too, does Shabbat follow the six days of the week. Similarly, with man, this is only possible through efforts at the service of God, crowning God over him as his King, and accepting upon himself the yoke of the Kingship of Heaven. In the world, this idea is hinted at in the place of the Holy Temple, which is a place of lucid Divine service, for it is at that place that God shines His light in its fullness.

Genesis ‎21,25. “Avraham rebuked Avimelech on account of the ‎well, etc.” Avimelech rejected the accusation, claiming he had ‎not known about what his servants had done.
Normally, we ‎have a rule that when a tzaddik engages in rebuking ‎someone, he points out that the trespass committed by the ‎wicked concerned was a sin against G’d and His Torah.
In this ‎instance, Avraham accused Avimelech of having committed a ‎wrong when it had been his servants who had stolen the water ‎from Avraham. He reminded Avimelech that G’d created the ‎world, and that He gave us laws by which to conduct ourselves, ‎and that robbery was definitely forbidden. The person violating ‎G’d’s law receives a warning in the form of the tzaddik ‎rebuking him. The letters in the words uttered by the ‎‎tzaddik when he rebukes the sinner light up in the face of ‎the guilty party, thus affording him an opportunity to ‎immediately do penance.‎
One of the names of G’d is: ‎מי‎, as we know when Pharaoh ‎challenged Moses by saying: ‎מי ה'‏‎? This is what Avimelech meant ‎when he said to Avraham ‎לא ידעתי מי עשה את הדבר הזה‎, “I do not ‎know of this ‎מי‎ who has done this;” i.e. “I have never heard of a ‎Creator who has created the universe, hence I do not know of a ‎prohibition to steal or rob.” Another one of G’d’s names is the ‎word ‎זה‎, as we know from Exodus 15,2 ‎זה א-לי ואנוהו‎, “‎זה‎ is my G’d ‎and I will glorify Him.” We also find the word as a reference to ‎one of G’d’s names when Isaiah 25,9 said ‎זה ה' קוינו לו‎, “we have ‎been hoping for the Lord ‎זה‎.” Avimelech tells Avraham that he ‎had heard of all this theology only from the mouth of Avraham, ‎he had never previously been informed of this. He adds that even ‎now he has not heard or “seen” the letters that make up the ‎alphabet of the Torah from Avraham’s mouth, i.e. ‎גם אתה לא ‏הגדת לי‎. The word ‎הגדת‎, derived from ‎גד‎, is similar to ‎גד גדוד יגודנה‎ ‎in Genesis 49,19, where it refers to “good fortune,” similar to ‎what Gad’s mother proclaimed ‎בגד‎, viewing herself as having good ‎fortune seeing that she had born 6 of the twelve tribes. (Genesis ‎‎30,11) The word is a simile for good fortune in the sense of ‎מזל ‏טוב‎. Avimelech had not yet seen the letters that would trigger his ‎doing teshuvah for the wrong he had been guilty of. The word ‎אתה‎ ‎is an allusion to the letters from ‎א‎ to ‎ת‎ in the Hebrew alphabet, ‎the letters of the Holy Tongue.‎
When Avimelech adds: ‎וגם אנכי לא שמעתי בלתי היום‎, “and I ‎also have not heard about all this until this day,” he uses the ‎word ‎אנכי‎, the first word of the Ten Commandments with which ‎G’d revealed Himself at Mount Sinai, as meaning that on this day ‎G’d’s sovereignty was revealed to him, and he could now perceive ‎these letters of the Holy Tongue. On that day Avimelech had ‎learned from Avraham about three aspects of G’d, i.e. ‎מי, זה, אנכי‎.‎