Daily Zohar # 4694 – Lech Lecha – Abram’s journey of the soul

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Hebrew translation:

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Zohar Lech Lecha
Continued from previous DZ
#166
“אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אָהֳלֹה בַּתְּחִלָּה” “To the place where his tent had been at the beginning” (Genesis 13:3). The word “Aholoh” (אהלה, “her tent”) is written with a Hei instead of a Vav. This indicates that Aholoh(her tent) refers to Bet El (the House of God), which is called the “אֶבֶן שְׁלֵמָה” “complete stone,” as we have said (#70), this refers to the Nukva of Zeir Anpin. Further clarifying that the intention is toward Malchut, the verse says, “אֶל מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה שָׁם בָּרִאשֹׁנָה” “To the place of the altar that he had made there at first” (Genesis 13:4). It is written there, “לַה’ הַנִּרְאֶה אֵלָיו” “to YHVH who appeared to him,” which the secret of Malchut, as mentioned earlier. Then, “וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם ה’” “Abram called upon the name of YHVH.” For then he connected with complete faith, that is, with Malchut in her wholeness, which is called “אֱמוּנָה שְּׁלֵמָה” complete faith.

Notes:
The Zohar illustrates Abram’s spiritual growth as he reconnects with Bet El, the place representing Malchut. The word אהלה, Aholoh, signifies the feminine aspect, indicating Abram’s increasing awareness of and alignment with Malchut. By returning to the place of the altar, Abram deepens his connection with Hashem, establishing a foundation in complete faith. This passage emphasizes the importance of recognizing and uniting with Malchut as an expression of wholeness and spiritual stability. Through Abram’s journey, we learn the value of returning to foundational points of faith and renewing our commitment to Hashem.

#167
Come and see: In the beginning, he (Abram) ascended in stages from below to above. As it is written, “וַיֵּרָא ה’ אֶל אַבְרָם” “And YHVH appeared to Abram” (Genesis 12:7), and it says, “לַה’ הַנִּרְאֶה אֵלָיו” “to YHVH who appeared to him.” This is the first level, as we have mentioned, which is called “אֶבֶן שְׁלֵמָה,” the complete stone—the level of Malchut, where vision occurs. From here, he attained the soul level of Nefesh.
Then it says, “הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה” “And he journeyed, going on still toward the south” (Genesis 12:9), meaning that he ascended from level to level until he was crowned in the south, which is Chessed of Zeir Anpin. This is his portion and inheritance, and from here, he attained the soul level of Ruach.
After that, when he ascended even higher, the text leaves it undefined and says, “ויבן שם מזבח לה'” “And he built there an altar to YHVH” without specifying “to YHVH who appeared to him.” This is the upper world, which is Binah, and from there, he merited the higher soul level of Neshamah. And from there, he continued to ascend further. This means that he descended to Egypt and ascended from there, through which he attained the level of Chokhmah on the right side, where Chessed becomes Chokhmah.
Then, he descended from above to below, as the verse says, וילך למסעיו “And he went on his journeys” (Genesis 13:3). Everything was connected in its proper place.

#168
And here, when you look at the levels in the text, you will find the secret of the supernal Chokmah, which is Chokmah on the right side. What is written is, “וַיֵּלֶךְ לְמַסָּעָיו מִנֶּגֶב” “And he went on his journeys from the south” (Genesis 12:9). This means from the right side, which is the south, and it is the beginning of the upper realm, that is, Binah (Understanding), which is hidden and deep above, up to Ein Sof. The term “נֶּגֶב” “the south” here signifies the wisdom at the head of the right line, which is the beginning and root of the understanding that stands at the head of the left line. This wisdom is concealed and profound, extending to Ein Sof. From there, he descended from level to level, from the south to Bet El, which is the Nukva.

Notes:
The Zohar describes Abram’s journey as a structured ascent through the soul levels, each step bringing him close to understanding the deeper spiritual attainments. Beginning with Nefesh at Malchut, he moves through Ruach at Chessed, Neshamah at Binah, and Chokhmah through his descent and ascent in Egypt. This journey illustrates how spiritual growth involves ascending to higher levels and descents to integrate those insights into daily life. Abram’s journey serves as a model for the soul’s path toward higher-level connection, showing that the ultimate purpose of spiritual ascent is to bring that higher understanding back into the material world.

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