Kabbalah sa Genesis 26:5: Zohar, Pardes Rimmonim & Sha'arei Orah

{Elijah} opened and said, 'Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, [ this refers to Malchut/Kingship] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Genesis 26:5). And he brought her up, as written, "And he brought up Hadassa" (Esther 2:7). And the Holy One, blessed be He, blessed him for her sake, as it is written, "and Hashem had blessed Abraham in all things (בַּכֹּל)" (Genesis 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.

And further, as the number is ten and from ten they go up to hundred and from hundred they go up to thousand (אלף), which is Aleph (אלף), which is one in the mystery of the return of the subject to the perfect unity, as the subject of the Sefirot, because in their totality, as ten times ten is one hundred, and we totalize them another time which makes one thousand (אלף), which is Aleph (אלף) in the mystery of miracle (פלא) [the level of Keter, the inverse (return) order of Aleph/אלף], which is the return of the matters to their source in the mystery of the unity. And similarly further many large roots that are dependent on the number which are the roots of the Torah as will be explained in the Gate of the Combination [Gate XXX] with help of HaShem. And we do not think that there is a matter in the world more similar to the emanation than the [principle of] number. And thus similarly we also do not deny that it is true that the emanation is “three of three each” [Babylonian Talmud, Rosh Hashanah 33b, referring to the signal of the Shofar] and a totalizing power [making ten], which is three [principles], being Chesed/Mercy, Din/Judgement and Rachamim/Compassion, [and] in each one of them three. Which are in: Chesed the Secret (סתר, the first letters of End/סוף, Middle/תוך and Head/ראש), which are Chochma head, Chesed middle and Netsach end, and similarly in Din head [is] Binah, middle Gevurah and end Hod, and similarly in Rachamim Tif’eret head and Yesod middle and Malkut end. And upper Keter totalizes everything, as we will expand on this dssubject is profound, as we will elaborate there. But nevertheless, we believe truly in what is true, that these subjects are not sufficient for the reason of the emanation at all, as we have explained above. Further, Rabbi Menachem of Recanati of blessed memory wrote a reason for the seven Sefirot of the construction, one by one, in his book on the reasons of the commandments, in the subject of the explanation of the essence and the vessels, and Rabbi Yehuda Chayat of blessed memory copied his expression, and now we will explain how the world needs these seven extremities, which are Chesed, Gevurah, Tif’eret, Netsach, Hod, Yesod [and] Malkut. The beginning of the construction is Chesed/Mercy, as it is not possible for a building to be without this [degree], meaning to say that with this degree the Holy One, blessed be He, whitens the sins of Israel, and in Sefer Yetzirah this degree is called ‘whitener of the sins of Israel, and pardoning them’ [note that in our present version of Sefer Yetzirah we do not find this statement] on what has been done from the side of Gevurah/Rigor, as the evil inclination is emanated from there, and this Sefirah [Chesed] is emanated from Binah, which is above it. But the three first ones [the Sefirot Keter, Chochmah, Binah] are intellectual and are not called degrees, and we are not now [occupied with] their explanation. And this is [a] large Chesed which the Holy One, blessed be He does with his creatures, that he removes [their sins] one after the other and reconciles Himself with them even though Din/Judgement does not give thus, and therefore it is not possible for the world to exist without this pillar [of Chesed]. And in Sefer HaBahir I found: ‘Thus said the degree of Chesed: all the days when Abraham was in the world, I did not need to do my task, as see: Abraham stood there in my place and “observed my duty” [Genesis 26:5]. As I, this is my task, that I favor the world, even if they have been found guilty’ [Sefer HaBahir 191].

Now, from where do we know that Avraham repaired and adorned the quality of Kingship-Malchut? From the verse that states,¹²⁵Genesis 26:5 “Because Avraham obeyed My voice, and kept My charge, My commandments, My decrees, and My Torahs.” It also is written,¹²⁶Genesis 21:23 “He planted a Tamarisk-Eshel-אשל in Be’er Sheva-באר שבע.” That is, he began replanting what Adam, the first man, had severed. Where did he plant them? In the Well of Seven-Beer Sheva-באר שבע. About this the verse states,¹²⁷Genesis 17:22 “God-Elohi”m-אלהי״ם ascended from upon Avraham,” and it states,¹²⁸Genesis 12:8 and elsewhere. “And he built an altar there to HaShem-יהו״ה.”