"Abram then continued on his way, moving
steadily toward the south." (Gen. 12:9)
...this refers to the spiritual process of "running and
returning"...
Moving steadily: Or, literally, "going and
traveling." Allegorically, this refers to the spiritual process of "running and
returning" (ratzo vashov - see Ezek. 1:14), the two interdependent
yet opposing thrusts that must constantly and successively occur in order for
life to continue and for physical and spiritual growth to take place. For
example, the Divine energy that animates the world from within naturally seeks
to escape the confines of the finite world and cleave to its source. But as soon
as it does so, it complies again with God's will and returns to its task of
animating physical reality, only to seek once more to ascend to its source.
Similarly, in its yearning to cling to its source, the soul leaves the body, but
as soon as it does so it immediately returns to continue with its mission. This
constant spiritual oscillation is reflected in the physical pulsation of the
heart and lungs.
Our mission to unite heaven and earth must also
comprise both "running and returning," separating ourselves periodically from
the mundane world by losing ourselves in meditation, prayer, or Torah study, yet
always returning to the world to fulfill our mission. Abram, too, served God in
this way, "going and traveling," "running and returning."
...the south
signifies warmth and kindness.
Toward the south: Metaphorically, the south
signifies warmth and kindness. Accordingly, Abram's "moving steadily toward the
south" meant that he was steadily intensifying his enthusiastic, warm love for
God as well as increasing in acts of kindness to others. Ultimately, through his
universal acts of kindness, he "replaced" the Divine attribute of kindness
itself, which said to God, "My job has become superfluous—-Abram has taken my
place!" (see Sefer HaBahir 191)
In truth, Abram did a better job than did the
attribute of kindness: When the attribute of kindness shows kindness to the
undeserving, it corrupts them further. When Abram, on the other hand, showed
kindness to the undeserving, he was able to rehabilitate them and redirect their
focus to God.
[Based on Sefer HaMa'amarim
5699, p. 86 and ibid. 5702, pp. 100-101.]
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