קבלה אויף בראשית 26:22

Now, about the continuation of the verse, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” this means, with the upper three Sefirot. Now, two of them are never revealed,⁶⁷The Crown-Keter and Wisdom-Chochmah, which are only awakened and revealed through the medium of the Understanding-Binah, as discussed in the previous Gate Eight, and as will be mentioned momentarily. however the third, which is Understanding-Binah, is revealed in small measure, but not entirely, as our sages, of blessed memory, said,⁶⁸Talmud Bavli, Rosh HaShanah 21b “Fifty Gates of Understanding-Binah were created in the world, and all were given to Moshe, except one.” That one gate is equal to all her other forty-nine gates. Now, because Understanding-Binah is the third Sefirah, and through her the two upper Sefirot act, since they cannot be perceived directly, it therefore is Understanding-Binah that is called the “Expansiveness of the River-Rechovot HaNahar-רחובות הנהר,” and it is through her that salvations and redemptions come, as already explained. Thus, the verse specifies, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” meaning, with the third Sefirah, which is called Expansiveness-Rechovot-רחובות. Likewise, with Yitzchak,⁶⁹Genesis 26:22 “He called its name Expansiveness-Rechovot-רחובות, and said, ‘Because now HaShem-יהו״ה has expanded-Hercheev-הרחיב for us, and we can be fruitful in the land-Aretz-ארץ.’” This verse is a very great need for us.

Now, because this Divine quality is the Court of the Jewish People, and is what exacts retribution from them, therefore, throughout Torah, it is called,I-Anee-אני.¹⁶⁰The term “I-Ani-אני” is an acrostic for the words of the verse (Psalms 94:1), “HaShem is a God of retribution-El Nekamot HaShem-א״ל נקמות יהו״ה.” (See Me’or Yosef to Shaarei Orah.) At times it admonishes and warns the Jewish people not to sin, that they should stand in fear of judgment before it, since it is not possible that justice will not to be executed by it. It is in this regard that throughout the Torah it states,¹⁶¹Leviticus 19:14; 19:32; 25:17 “You shall fear your God, I am HaShem-Anee HaShem-אני יהו״ה.” In other words, it is as if the verse is saying, “You must have fear and trepidation of My judgment, even though it is judgment (Din) mingled with mercy (Rachamim).” It is upon this foundation that the verse states,¹⁶²Leviticus 26:27-28 “If despite this you will not heed Me, and you behave with indifference toward Me, I will behave toward you with the fury of indifference; I will chastise you, even I-Anee-אני, seven ways for your sins.” The conclusion of the verse, “seven ways for your sins-Sheva Al Chatoteichem-שבע על חטאתיכם,” is because this quality is called “the well of seven-Be’er Sheva-באר שבע,” and has wells that are filled with fear, might, and judgment. These are the wells of Yitzchak, as is written,¹⁶³Genesis 26:23 “He went up from there to the well of seven-Be’er Sheva-באר שבע.”