Jasidut sobre Génesis 22:13

And this is [also the explanation for] "and he raised his eyes and behold, another ram, was seized by its horns on the thicket" (Genesis 22:13) that a person needs to align oneself at all times with the greatness of the Holy One, that God is our God, as explained above, and also one needs to align oneself with one's smallness, and behold, the binding of Isaac [text?] is to remind the seed of Israel of the binding of Isaac, and our father Avraham PBUH wanted to fix another thing to Israel, that would be a merit to them just as the ram of Isaac, and this is "and Avraham lifted his eyes, and saw, and behold, a ram, behind/another" (Gen. 22:13) meaning, another thing, that is, "seized by its horns by the thicket". Meaning, that one should seize this trait, of aligning oneself to one's smallness, that one should see oneself as small and low, like thorns and thistles, but "by its horns", meaning, that also in this trait of aligning oneself with God's greatness and importance, as "its horns" are an expression of rulership and greatness. And this is straight forward.

"And after these events, God tested Avraham, etc. your son, your only one, etc. Do not move your hand, etc., for now I know that you are one who fears God and have not withheld your son, your only one, from Me, etc. And an angel of the Lord called to Avraham, a second time, from heaven, etc." (Genesis 22:1-16): We need to understand, in these holy verses, first about the repetition of the words, “your son, your only one.” And [even though] they have already expounded about this, ‘the words of the Torah are like a hammer, etc.’ (understood to have different possible explanations). Also about its stating, “now I know that you are one who fears God” - did He not know it up until now? And also the verse, “And Avraham called the name of that place, the Lord will see; about which it is said, etc.” (Genesis 22:13) - all of this needs explanation. However it is hinted here as will be explained: Behold it is known that the trait of Avraham was kindness and mercy [with] which he shined and enlightened the service of God, to serve Him with great love and to bring down kindness and mercy upon the world. And all his relief and his sole desire was that the rod of chastisement not be waved and that [God’s] angry face not be shown to the Children of Israel and not to make them scared or frightened in the least way at all. And he served the Creator, may His name be blessed, with this trait all of His days. But when the spark of his son, our father Yitzchak’s light began to sparkle - peace be upon him - he chose for his service to Him, may He be blessed, to serve Him with awe and fear, to know that there is judgment and there is a Judge, and to be in awe of, and fear, the attribute of [strict] justice - the opposite of the trait of our father, Avraham, peace be upon him. So when our father Avraham, peace be upon him, was commanded to bind his son and to slaughter him, his intention was in two directions. The first was to fulfill the commandment of his Creator, the statute of the King and His decree, as He commanded him. The second was that he thought in his mind that His will, may He be blessed, was to eliminate the trait of Yitzchak from the world, which was the service of God from awe and fear. But nevertheless, “the two of them went together,” with one heart and with joy. [As] even though our father Yitzchak mastered the service from awe, nevertheless when he saw, according to what he thought and what he knew, that the intention of God, may He be blessed, was to concur with the trait of our father Avraham, peace be upon him, he was quick and hurried to do the will of his Maker with a full heart. So that is the intention of the Scriptures, when it stated that the angel said to Avraham, “do not move, etc.” That you should not completely eliminate the trait of Yitzchak from the world, “for now I know that you are one who fears God.” Meaning to say that now, in binding your son to slaughter him, modeling the will of God to completely eliminate the trait of Yitzchak, [it has become clear] that you were afraid of the trait of strict justice, which is “God” (the Hebrew word associated with that aspect of God), so as not to scare and threaten the Jewish people. And that is because you are afraid of “God.” To this He said, “I am not with you in this, to concur completely with your opinion. Rather the trait of justice is also required in the world, in order that they should be frightened from the trait of justice and, through this, to cause them to repent from their [improper] deeds. However the harshness will be sweetened in its root, and mercy will be brought down, so that the main administration of the world will be with the trait of mercy.” And this is [the meaning of] His saying, “and you have not withheld your son, your only one.” Meaning, you have not withheld your son, which is the trait of Yitzchak. [As] it will not be completely eliminated, so that it can be known that there is judgment and there is a Judge, so they will repent. Likewise the explanation of, “your only one (yechidcha),” is about the righteous ones (tzaddikim) who merit to have [five levels of soul, culminating in] the yechidah (singularity) - and the yechidah comes from the world in which there is no aspect of male and female, in which there is unity, in which there is no judgment at all; and that is why it is called singularity. So that is His saying that your yechidah, which indicates mercy, will also exist in the administration of the world. So the service of God will be through both of them, awe and love. And that is why Avraham took a ram and brought him up as a sacrifice instead of (tachat, which can also mean below) his son. It is exact, as it is to sweeten restriction by way of the slaughtering of the ram below his son, Yitzchak. “Avraham called the name of that place, the Lord will see (yireh, which is spelled the same as yirah, the word for awe)” - as he also conceded that He needs to be feared, to also serve God from awe; “as it is said [to] this day, On the Lord’s mountain, He will be seen (homiletically, will be feared)” - the explanation of which is that by repenting out of fear of the Creator, may His name be blessed, restriction will be sweetened and mercy will be aroused for the world. And there, ‘awe’ is spelled fully, which indicates mercy.

9 “And H’ remembered” (Bereshit/Genesis 21:1), gemmatria 216, gemmatria of the word gevurah (the letters of this word also add up to the number 216, meaning the might) the Holy One, may He be praised, gave to Sarah, holy strengths, by means of which she was able to give birth; also to Avraham He gave. This is the reason that He gave them the letter Heh, signifying five forms of strengths as giving birth is rooted in “might” (strength) as it says: “You are mighty forever”, “G-d’s rule of the world is permanent and perpetual”.(Siddur, weekday amidah prayer, second blessing). The initials of this citation add up to אל"ד (the citation in Hebrew is אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי Aleph is 1, Gimmel is 3, Lamed is 30, Aleph is 1 and this adds up to 35 and the reason for this calculation that results in the word before the brackets is the meaning of it; translator). This gives the name of H’ that is read E’L’ which is H’ in His aspect of mercy/grace. Furthermore, the word is also translatable as “the lords of the land” having to do with the aspect of “might” as in the citation:” For great is His steadfast love toward us” (Psalms 117:2) and this means contraction/restriction so as to be able to benefit (others). E.g. A man that is by nature miserly, that hoards his money to be able to give alms, behold, this parsimony is grounded in the wish to benefit others and upon giving alms he is lavish in the giving; in spite of all this his nature is basically stingy. However, he overcomes his character trait to enable him to give lavishly and this is illustrated by:” For great is His steadfast love toward us” (Psalms 117:2). Behold, the female is in the aspect of the letter “dalet” for it “has nothing of its own at all” (Zohar I, p. 181a). Just as the name “Kel” (the K is added to the word to express reverence) on associating with the letter “dalet” becomes the word “El-ad” and therefore on Rosh haShana, upon the day of creation of the world, it is a time of remembrance/removal of barrenness for so it was with the creation of the world that happened by way of:” For great is His steadfast love toward us” (Psalms 117:2) and so it is in the material world. With the awakening of great love between male and female toward each other the might of self discipline is roused to bring forth and behold by the Binding (of Yitzchak) the intention of Avraham was to put an end to all the severities of the attribute of Yitzchak. When the angel told him:”and do not do anything to him” (Genesis 22:12) he did not want to remove him (from the altar), only wanted to sacrifice him, in order to bring to an end all the self strictures and only graciousness would remain, but the Holy One, may He be praised, did not wish for a cessation of self discipline as some of it is associated with holy Names and these He did not want abolished. Only:”behold, another ram” explains: “ayil” stands for self discipline/indomitable strength following other forms of self control “caught in the thicket by its horns” (Genesis 22:13). Explained our wise men in a medrash (parable/commentary) about the exile in which Israel is entangled over and over, these the Holy One, may He be praised ordered to come to an end, but from the self discipline that “sweetens” only complete goodness comes to Israel.