Musar על בבא בתרא 50:17

I have already written about Man being the essential part of the universe. This premise of the Zohar has been quoted in treatise שער קדושה of ראשית חכמה at the beginning of chapter seven. It is stipulated there that Man is a microcosm, and that there are allusions to compare Man to both the universe and to the Sanctuary. The author says that the heart corresponds to the Inner Sanctuary, the קדש קדשים. Maimonides, in a letter to his son Rabbi Abraham quoted at the beginning of the above named book, compares the Tabernacle and its furnishings to a distinguished body. When G–d said "I will dwell among them," He meant inside their essence, something more essential than the mere interior of the Tabernacle, the part called also the משכן העדות, the Tent of Testimony i.e. the Torah. This תוכיות is the source of everlasting life, as we know from אורך ימים בימינה. Yet even the "left side" of Torah, i.e. the life in this world is filled with wealth and honor (Proverbs 3,16) as part of the benefit of our having the Tabernacle in our midst. Our sages (Baba Batra 25b) paraphrased this thought when they taught: "If someone wishes to acquire wisdom let him turn southward" i.e. towards its symbol, the candlestick; if on the other hand, he wants to become wealthy, let him turn northwards," i.e. towards the symbol of wealth, the Table (both in the Sanctuary). This is the meaning of "Tent of Testimony." The מזבח העולה, the altar for the burnt-offering, is the site whence one achieves closeness with G–d.

Abraham planted an אשל, (another word for orchard); he entered and emerged spiritually whole. Abraham traversed the whole land of Canaan (Genesis 12,6) descended into the land of Egypt, a country filled with all sorts of impurities. He was saved from being affected by any of them, and the Torah reports him as having ascended again from Egypt "southward" (Genesis 13,1). [The term "southward" is geographically incorrect as the land of Canaan is situated north of Egypt. Ed.] All of Abraham's ascents were "southward," in line with the statement of our sages that he who wishes to acquire true wisdom should turn "southward." (Baba Batra 25b). Rabbi Akiva, too, entered the orchard spiritually whole and emerged whole.

On 12,6 "Abraham traversed the land," Rashi comments נכנס לתוכה, "he entered into it." This is most appropriate, since Abraham began to understand the inner significance of ארץ ישראל. Later on we read in 12, 10 that Abraham descended (into Egypt) and subsequently (13, 1) that he ascended from Egypt. The Torah teaches that one does not recognise the advantage of light over darkness until one has experienced the latter. This was Abraham's experience in Egypt, [when he came from Charan his arrival in the land of Canaan is described only as "Abraham went…..they came to the land of Canaan (12,4/5), not a word about an עליה, an ascent. Ed.]. Egypt was considered a secondary מרכבה, as is alluded to in Genesis 41,43 when Joseph rides in מרכבת המשנה, "Pharaoh's number two state coach." Our sages understand these words as referring to the fact that next to the land of Israel, Egypt serves as an alternate מרכבה for G–d's Presence. The Zohar (Sullam edition Parshat Mikeitz page 23) describes it thus: G–d has a מרכבה עליונה and a מרכבה תחתונה. The latter one is called מרכבת המשנה, "the secondary carrier." Abraham utilized all the great wisdom he had acquired while he was in Egypt. Afterwards he ascended "southward" (13,1). Our sages have taught us the principle that "anyone who wishes to acquire wisdom should turn southward" (Baba Batra 28). Thus when Abraham returned to the "South" of the land of Canaan he began to learn the "real" wisdom, an appreciation of Jewish theology. It was then that he began to appreciate the real advantage of spiritual light over spiritual darkness.