## Sha'arei Orah, Seventh Gate, Fourth Sefirah ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 1 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 1](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/1) **ואתה אדני אל רחום וחנון ארך אפים ורב חסד ואמת** (תהלים פו, טו): **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** **Gate Seven: (The *Sefirah* of *Chessed*)** *“But you O’ Lord-Adona”y*-*אדנ״י, are the Merciful and Compassionate God-E”l*-*א״ל, slow to anger, abundant in kindness, and truth.”* -Psalms 86:15 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 2 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 2](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/2) **השם השביעי** משמות הקודש הוא שם הנקרא **א"ל**. וצריכין אנו להודיעך סוד השם הזה על דרך העיקר, וכשתבין העיקר אז תבין כל מקום שאתה מוצא בו לשון אל. כבר הודענוך בשערים הקודמים כי שם אל ממונה על החסד והרחמים, והוא סוד המידה אשר ירש אברהם אבינו עליו השלום, כאמרו: ויקרא שם בשם ה' אל עולם (בראשית כא, לג). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** The seventh holy name in ascending order is called *E”l*-א״ל. We therefore must inform you of the secret of this name, by way of its primary principle. Once you understand its primary principle, wherever in Torah you come across the term *E”l*-א״ל, you will understand it. You already were informed in the previous Gates, that *HaShem’s*-יהו"ה title *E”l*-א״ל is appointed over kindness-*Chessed* and mercy-*Rachamim*, and is the quality that our forefather Avraham, peace be upon him, inherited, as stated,¹ “And he called there in the Name of *HaShem*, God of the world-*HaShem E”l Olam*-*יהו״ה א״ל עולם*.” footnotes: ¹ Genesis 21:33 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 3 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 3](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/3) ועתה צריך אתה לדעת כי בסנהדרי גדולה הנקראים אלהים יש ג' מאות ועשרה מחנות של מידות הדין משוטטות בעולם, וכל מחנה ומחנה מהן גומר הדין בכל הדברים שהוא ממונה, בין לטוב בין לרע. ואלו המידות כולן שואבות ומושכות להן כל מיני העושר והטובה שמונעין על פי הדין מן הרשעים, וכל אוצרותיהן מלאים כל טוב וכל מיני עושר ונכסים וכבוד, ונקראים כולן 'יש'. וכל אלו האוצרות גנוזים ומוכנים לצדיקים לעתיד לבוא, ועל זה נאמר: להנחיל אוהבי י"ש ואוצרותיהם אמלא (משלי ח, כא). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that in the Great Sanhedrin called God-*Elohi”m*-*אלהי״ם*, there are 310 camps of judgmental qualities-*Din* that roam the world.²כתר-620 which includes two aspects, the inner aspect and the external aspect (each of which equals 310-י״ש). The root of the 310-*Yesh*-יש camps of judgment is the external aspect of the Supernal Desire called the Crown-*Keter*-*כתר*-620, which manifests in the Great Sanhedrin called God-*Elohi”m*-*אלהי״ם*. Each camp is appointed to execute judgement in all matters it was appointed over, whether for good or for bad. All these qualities draw every kind of wealth and goodness to themselves, confiscated from the wicked in accordance to the verdict of the court, and all their storehouses are full of every kind of goodness of wealth, possessions, and honor, all of which are called “something-*Yesh*-*יש*.” All these storehouses are full and destined for the righteous *Tzaddikim* in the coming future. About this the verse states,³ “I have something-*Yesh*-*יש*-310 to bequeath to those who love Me, and I will fill their storehouses.” footnotes: ² See the note in the fifth Gate, about the Supernal Crown-Keter- ³ Proverbs 8:21 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 4 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 4](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/4) ודע כי המידה הזאת העליונה שהיא רחמים גמורים נקראת א"ל, והוא המעשר של המחנות הנקראים י"ש. וכשיצאו הג' מאות ועשרה מחנות להשחית את בני העולם על פי הדין שדנו בבית דין של מעלה, אם יש בעולם צדיק שיוכל להתכוון אל המידה הזאת הנקראת אל אז היא יוצאת מהיכלה ונגלית, וכשרואים אותה י"ש מחנות אז כולם מתפזרים ובורחים ומסתתרים מפני כבודה ואינם פועלים דבר מכל מיני משחית שהיה להם לפעול, לפי שמידת הרחמים הגדולים יצאה ונגלית עליהם. וכשהיא נגלית, יודעים כולם שאין להם כוח להשחית ולהשמיד ולא להזיק ולא להרע לשום בריה שבעולם, כי כבר הופיע המידה הנקראת אל. ועתה דע והבן כי בעת הצרות היו הקדושים והחסידים ממהרים להתפלל ולהתכוין למידת אל, וזהו שאנו אומרים; 'אל מלך יושב על כסא רחמים'. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, when these three-hundred and ten (*Yesh*-*יש*-310) camps go from the Great Court of Law (*Beit Din HaGadol*) and roam the world to execute the verdict upon the sinners, there are those that cause deprivation, those that plunder, those that smite, uproot, bring plague and other diseases and afflictions. Each camp executes and concludes the sentence ruled upon every individual creature. Moreover, it all is in truth and good faith, for they can neither add nor subtract from what was sentenced in the Court of Law called God-*Elohi”m*-אלהי״ם, the God of Truth-*Elohi”m Emet*-אלהי״ם אמת. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 5 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 5](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/5) **ודע** כי למעלה מכל אלו המחנות, ולמעלה מבית דין הגדול הנקרא אלהים, יושבת מידת הרחמים הגמורה שאין בה תערובת דין בעולם, אלא כולה רחמים וחסד וחמלה וחנינה, מבלי צד דין שבעולם. והמידה הזאת מרחמת, אף על פי שאין הבריות ראויות לרחמים, ונותנת מתנת חינם. ועל זה הדרך היו הצדיקים והחסידים יודעים דרך המידה הזאת, ובעת הצרה היו מתכוונים אליה והיו מצילין את העולם מכמה מיני צרות. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that above all these camps and above the Court of Law called God-*Elohi”m*-*אלהי״ם*, is *HaShem’s*-*יהו"ה* Divine quality of complete mercies-*Rachamim*, without any admixture of judgment-*Din* at all. It rather is complete mercy, kindness, compassion, and grace, without any element of judgment-*Din* whatsoever. This Divine quality is so merciful that even though the creatures are unworthy of its mercy, nonetheless, mercy is freely given, as a gift. It is to this Divine quality of *HaShem*-יהו"ה, known to the righteous Tzaddikim and pious Chassidim, that they would direct their intentions, thus saving the world from many afflictions. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 6 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 6](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/6) ודע כי המידה הזאת העליונה שהיא רחמים גמורים נקראת א"ל, והוא המעשר של המחנות הנקראים י"ש. וכשיצאו הג' מאות ועשרה מחנות להשחית את בני העולם על פי הדין שדנו בבית דין של מעלה, אם יש בעולם צדיק שיוכל להתכוון אל המידה הזאת הנקראת אל אז היא יוצאת מהיכלה ונגלית, וכשרואים אותה י"ש מחנות אז כולם מתפזרים ובורחים ומסתתרים מפני כבודה ואינם פועלים דבר מכל מיני משחית שהיה להם לפעול, לפי שמידת הרחמים הגדולים יצאה ונגלית עליהם. וכשהיא נגלית, יודעים כולם שאין להם כוח להשחית ולהשמיד ולא להזיק ולא להרע לשום בריה שבעולם, כי כבר הופיע המידה הנקראת אל. ועתה דע והבן כי בעת הצרות היו הקדושים והחסידים ממהרים להתפלל ולהתכוין למידת אל, וזהו שאנו אומרים; 'אל מלך יושב על כסא רחמים'. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that this Supernal quality of pure and complete mercy is called *E”l*-א״ל-31, and is the tithe (one tenth-*Ma’aser*-מעשר) of the camps called “something-*Yesh*-יש-310.”⁴-מעשר was explained in the first Gate, and was explained in the fifth Gate, about the subject here. The tithe-*Ma’aser*-מעשר is the secret of the verse (Leviticus 27:32), “The tenth shall be holy to *HaShem*-*יהו״ה*.” This refers to the highest aspect of the lower half (310-*Yesh*-*י״ש*) of the Crown-*Keter*-כתר-620, which is bound to the upper half (310-*Shay*-ש״י) of the Crown-*Keter*-*כתר-*620, and thus leans toward and reveals the upper half of the Crown-*Keter*-כתר, which is the upper (and inner) aspect of *HaShem’s*-יהו"ה Supernal Desire. A sign by which to remember the distinction between the lower nine and “the tenth, which is holy to *HaShem*-*יהו״ה*,” is that nine-tenths of the “something-*Yesh*-*יש*-310” (or 9 x 31) is *רע״ט-*279, which divides into 9-*ט* that are bad-*Ra*-*רע-*270 (and it is only through the joining of the “tenth which is holy to *HaShem*-*יהו״ה* that they amount to “something-*Yesh*-יש-310”). In contrast, when the tenth aspect of *E”l*-*א״ל*-31 is conjoined with the upper (inner) half of the Supernal Crown-*Keter*, it then equals *שמ״א-*341, which divides into “The One Name-*Shem Echad*-*שם א׳-*340 1”, attesting to the Singular Essential Name *HaShem*-*יהו״ה*, blessed is He. When the three-hundred and ten (*Yesh*-יש-310) camps of judgment go forth to bring destruction upon the people of the world, in accordance to the verdict concluded by the Upper Court of Law (*Beit Din Shel Ma’alah*), if there is a righteous Tzaddik in the world who can direct his intentions to *HaShem’s*-יהו"ה Divine quality as the Benevolent God-*E”l*-א״ל, this Divine quality comes out of Her Sanctuary and is revealed.⁵) and on. And when the three-hundred and ten (*Yesh*-*יש*-310) camps see Her, they all scatter, flee, and hide from Her Glorious presence, and do not actualize any of the destructions they were meant to execute, being that *HaShem’s-יהו"ה* Divine quality of Great Mercies-*Rachamim Gedolim* came forth and is revealed upon them. When She is revealed, they all realize that they are powerless to destroy, annihilate, injure or do evil to any creature in the world. This is because the quality of *E”l*-*א״ל* has already appeared. Therefore, know and understand that in times of travail, the holy Tzaddikim and pious Chassidim would be hasty in praying and directing their intentions to *HaShem’s-יהו"ה* quality called *E”l*-*א״ל*. About this we say,⁶ “Almighty King-*E”l Melech*-*א״ל מלך*, who sits on the throne of mercy-*Rachamim*-*רחמים*.” footnotes: ⁴ The secret of the tithe-Ma’aser ⁵ Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah ⁶ In the Yom Kippur liturgy; Also see Tikkunei Zohar 127a ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 7 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 7](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/7) ונקראת גם כן אל עליון, והנה אברהם אבינו עליו השלום השתדל כל ימיו אחרי המידה הזאת שכולה חסד ורחמים וחנינה, וקיבל עליו כמה מיני יסורים וכמה מיני צער כדי שיהיה זוכה לה, וברוב השתדלותו ואהבתו אותה זכה שהיתה לו ירושת עולם, וזהו סוד: ברוך אברם לא"ל עליו"ן ואמר: ויטע אשל בבאר שבע ויקרא שם בשם ה' אל עולם (שם כא, לג). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** This Divine quality is also called the Supernal God-*E”l Elyon*-*א״ל עליון*. Now, our forefather Avraham, peace be upon him, pursued this Divine quality – which is entirely kindness, mercy, and compassion – all the days of his life. He even accepted various afflictions and pain upon himself in order to merit it. Thus, because of his great toil in attaining it, and his love of it, he merited this Divine quality as his inheritance. This is the meaning of the verse,⁷ “Blessed is Avram to the Supernal God-*E”l Elyon*-א״ל עליון,” and as it similarly states,⁸ “He planted a Tamarisk in Beer Sheva, And he called there in the Name *HaShem*, God of the world-*HaShem E”l Olam*-*יהו״ה א״ל עולם*.” footnotes: ⁷ Genesis 14:20 ⁸ Genesis 21:23 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 8 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 8](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/8) והנה אברהם אבינו עליו השלום ירש המידה הזאת, ולפיכך נתברך בכול. שלא היה לו למעלה מקטרג ומערער, אלא היו מזומנין לחפצו, לפי שמידת אל היתה מתגלת עליו תמיד ואז היה כל בעלי דינין בורחין מפניו, וזהו סוד 'חסד לאברהם': ולפי שמידת אל היא המזומנת לרחמים הגדולים, התקינו רז"ל לומר 'אל מלך יושב על כסא רחמים'. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, since our forefather Avraham, peace be upon him, inherited this quality, he was therefore blessed “in all-*BaKol*-*בכל*.”⁹-כל” was explained in the first Gate, and refers to the *Sefirah* of Kingship-*Malchut*, also known as the name *HaShem*-יהו״ה with the numerical value of *Ba”N-*ב״ן-52 [יו״ד ה״ה ו״ו ה״ה], which is equal to “in all things-*BaKol*-בכל-52.” Additionally, this hints that Avraham was blessed with dominance over the natural order, through the supernatural and miraculous birth of his son-*Ben*-בן-52 Yitzchak (See Rashi to Genesis 21:3). That is, there were no obstructions or accusations to withhold or restrain the blessing, but on the contrary, the quality of the judgment-*Din* of Yitzchak, which is called God-*Elohi”m*-אלהי״ם-86 and is equal to the natural order-*HaTeva*-הטבע-86, was given over into the hands of Avraham and subjugated to his dominion (Kingship-*Malchut*), as previously explained. That is, Above, there was no accuser nor prosecutor standing in opposition to him. Rather, being that the quality of *E”l*-*א״ל* was always revealed upon him, they all were ready to assist him. Therefore, all the forces that execute judgment-*Din* would flee from his presence. This is the secret of the verse,¹⁰ “[Give truth to Yaakov,] kindness-*Chessed* to Avraham.” Thus, since *HaShem’s-יהו"ה* Divine quality of *E”l*-א״ל is always ready to bestow great mercies, our sages established that we recite,¹¹ “Benevolent King-*E”l Melech*-*א״ל מלך*, Who sits on the throne of mercy-*Rachamim*-*רחמים*.” footnotes: ⁹ The word “all-Kol ¹⁰ Micah 7:20 ¹¹ In the Yom Kippur liturgy; Also see Tikkunei Zohar 127a ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 9 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 9](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/9) ועתה צריכין אנו לעוררך על עיקר גדול, והוא כי בי"ג מידות של רחמים הזכיר 'ה' ה' אל רחום וחנון ארך אפים ורב חסד ואמת', ואף על פי שכבר פירשנו לך זה הפסוק בשער שעבר קודם לכן, צריכין אנו לפרש לך עדיין על יסוד מידת אל. שהרי דוד המלך עליו השלום לקח גם המידות האלו וכלל אותם בשם אל, ואמר: ואתה אדני אל רחום וחנון ארך אפים ורב חסד ואמת (תהלים פו, טו). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** We now must awaken you to an important principle. Know that in the Thirteen Attributes of Mercy, the verse mentions,¹² “*HaShem*-יהו״ה, *HaShem* God-*HaShem E”L*-יהו״ה א״ל, Merciful-*Rachum*-רחום and Gracious-*Chanun*-חנון, Long Tempered-*Erech Apayim*-ארך אפים, Abundant in Kindness-*Rav Chessed*-רב חסד, and Truth-*Emet*-אמת.” Although this verse was already explained in the previous Gate, we nonetheless must still explain the quality of *E”l*-א״ל. For, King David, peace be upon him, also took hold of these attributes, and included them all in the name *E”l*-א״ל, as he said,¹³ “But you O’ Lord-Adona”y-*אדנ״י*, are the Merciful-*Rachum-רחום* and Graceful-*Chanun*-*חנון* God-*E”l*-*א״ל*, long tempered-*Erech Apayim*-*ארך אפים*, Abundant in Kindness-*Rav Chessed*-*רב חסד*, and Truth-*Emet*-*אמת*.” footnotes: ¹² Exodus 34:6 – The thirteen attributes of mercy. ¹³ Psalms 86:15 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 10 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 10](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/10) ועתה שים לבך ושמע פירוש הפסוק הזה. אל הוא סוד מידה עליונה אשר כולה רחמים גמורים, ומפניה נכנעים כל מחנות הדין ואין אחד מהן עומד לפניה. ולפי שירש אברהם מידת אל ואהב אותה, זכה לנחול כל נחלות של ש"י מחנות הנקראים י"ש, וזהו סוד: להנחיל אוהבי יש (משלי ח, כא), ואומר: זרע אברהם אוהבי (ישעיהו מא, ח). והבן זה מאוד. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, prepare your heart, be attentive, and hear the meaning of this verse. *E”l*-*א״ל* is the secret of *HaShem’s-יהו"ה* upper quality that is utterly merciful-*Rachamim*. Before Her all the camps of judgment-*Din* are lowered and humbled, so that none can stand up to Her. Now, because Avraham loved and inherited *HaShem’s*-יהו"ה quality of *E”l*-א״ל, he also merited to inherit all 310-ש״י camps called “something-*Yesh*-יש-310.” This is the secret of the verse,¹⁴ “I have something-*Yesh*-*יש*-310 to bestow to those who love Me-*Ohavai*-*אוהבי*,” and as it also states,¹⁵ “The offspring of Avraham who loved Me-*Ohavee*-*אוהבי*.” Understand this well. footnotes: ¹⁴ Proverbs 8:21 ¹⁵ Isaiah 41:8 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 11 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 11](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/11) ואומר אחריו 'רחום', וסוד רחום הוא מידת אל כשהיא רואה שיצא מן הדין בסנהדרי גדולה להשמיד או להחרים אדם או מקום, או שאר כיוצא בזה, שאם ישמד יבוא לעולם הפסד גדול, אז יוצאת המידה הנקראת אל כדי לרחם על הבריות שלא יישחת העולם ומרחמת על אותה הבריה שנגזר עליה הדין לכלותה. וכשיוצאת מידת אל, בורחים ומסתתרין כל מחנות הדין ואז ניצלת אותה הבריה מן הדין והעונש, וזהו סוד 'רחום' אשר במידת אל. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** The verse then states, “Merciful-*Rachum*-*רחום*.” Now, Merciful-*Rachum*-*רחום* is a quality of *HaShem*-*יהו"ה* as the Benevolent God-*E”l*-*א״ל*. That is, when *HaShem’s-יהו"ה* quality of *E”l*-*א"ל* sees that the verdict has been issued by the Great Sanhedrin to annihilate or destroy a person or place, or any such harsh decree, and sees that if this destruction would come about, great loss will come to the world, His quality of *E”l*-*א״ל* then comes forth to have mercy upon the creatures, so that the world will not be destroyed. She therefore has mercy upon that creature who was sentenced for destruction. When *HaShem’s-יהו"ה* quality of *E”l*-*א״ל* comes forth, all the camps of judgment-*Din* flee and hide, and that creature is saved from judgment and punishment. This is the secret of Merciful-*Rachum*-*רחום*, which is included in *HaShem’s-יהו"ה* quality as the Benevolent God-*E”l*-*א״ל*. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 12 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 12](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/12) ואומר אחריו 'חנון', וסוד חנון כי פעמים רבות כצאת מחנות המשחית להשחית בני העולם על פי הדין, יוצאת מידת אל ומתגלגלת להצילם, ואף על פי שאינם הגונים ולא ראוים נותנת מתנת חינם כדי להציל את הבריות מן העונש הגדול. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** The verse continues and says, “Gracious-*Chanun*-*חנון.”* The secret of Gracious-*Chanun*-*חנון* is that, on many occasions, when the camps of destruction go forth to destroy the people of the world according to the verdict issued against them, the quality of *E”l*-*א״ל* comes forth and circulates to save them. Even though they do not merit it, nevertheless goodness is freely and graciously bestowed upon them, to save them from calamity. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 13 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 13](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/13) ואומר אחריו 'ארך אפים', דע שיש מן הבריות מי שאינו ראוי לא לרחום ולא לחנון, אלא ראוי להענש כפי הדין שנגזר עליו מלמעלה, ואף על פי כן מידת אל שכולה רחמים יוצאת ואומרת; המתינו לפלוני ואל תענישהו מיד, ואף על פי שאינו ראוי לא לרחום ולא לחנון המתינו לו אולי יעשה תשובה. זהו סוד 'ארך אפים', כלומר שמאריכין לו הזמן אולי יעשה תשובה. ואף על פי שהאף תלוי עליו, מאריכין לו האף: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** The verse then continues, “Long Tempered-*Erech Apayim*-*ארך אפים*.” Know that there are creatures who are neither fitting to receive from *HaShem’s-יהו"ה* quality of “Mercy-*Rachum*-*רחום*” nor from His quality of “Grace-*Chanun*-*חנון*.” They rather are fitting to be punished in accordance to the sentence rendered Above. Even so, *HaShem’s-יהו"ה* quality as the Benevolent God-*E”l*-*א״ל*, which is utterly merciful, comes and says, “Wait for him. Do not punish him immediately. Though he is unworthy of Mercy-*Rachum*-*רחום* or Grace-*Chanun*-*חנון*, wait for him, for perhaps he will repent.” This is the secret of the quality of “Long Tempered-*Erech Apayim*-*ארך אפים*,”¹⁶ meaning that He lengthens-*Ma’arichin*-*מאריכין* a person’s time, for perhaps he will repent. Even though the anger-*Af*-*אף* is already upon him, it is extended for him-*Ma’arichin Af*-*מאריכין אף*. footnotes: ¹⁶ Which may also be translated as Long Patient One. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 14 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 14](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/14) וצריך אני להאיר עיניך בסוד הגדול הזה, מהו סוד ארך אפים. דע כי בית דין של מעלה כשפוסקין דין אינן ממתינים לאדם, זולתי בשעות שיוצאים השלוחים מן האף, ומיד שיוצאים מן האף פוגעין באותן הראוין לעונש. והמידה הזאת הנקראת אל, כשהיא רוצה לרחם על הבריות שאינם ראוים לא לריחום ולא לחינון, מה היא עושה? מארכת החוטם שהוא האף אורך גדול. ואף על פי ששלוחי בית דין הולכים לגמור הדין, אינן יכולים להעניש אותו הראוי להענש שהרי עדיין הם הולכים בחוטם שהוא האף, ובעוד שהם הולכים באף אינם יכולים להעניש לאותו הראוי לעונש, ואפשר כי בין כך ובין כך יחזור בתשובה ויינצל, וזהו סוד 'ארך אפים'. והבן זה מאוד. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** I now must enlighten your eyes to the great secret of this Divine quality called Long Tempered-*Erech Apayim*-*ארך אפים*. Know that when the Upper Court of Law (*Beit Din Shel Ma’alah*) issues a verdict, once the emissaries have been sent out from the anger-*Af*-*אף* to execute the decree, they do not wait for a person to repent. Rather, when they come out of the anger-*Af*-*אף*, they immediately inflict the sentence on the one worthy of punishment. However, when in His Divine quality as the Benevolent God-*E”l*-*א"ל*, *HaShem*-*יהו"ה* wishes to have mercy upon His creatures, though they are unworthy and undeserving of either His Mercy-*Rachum*-*רחום* or His Graciousness-*Chanun*-*חנון*, His quality of Long Tempered-*Erech Apayim*-*ארך אפים*, then lengthens her nose-*Chotem*-חוטם, also called “*Af*-*אף-*nose (anger),”¹⁷-רוח אפיך the waters were heaped up.” Rashi gives a lengthy explanation here, as follows: “This refers to the breath that issues from the nostrils. The Torah speaks, as it were, of the Indwelling Presence of *HaShem*-*יהו״ה*, blessed is He, the *Shechinah*, in the same manner as it does a human monarch, to enable the ears of people to understand the matter as it is in man, so that they may thereby understand how it is spiritually. When a person becomes angry, breath comes out of his nostrils. We see this in the verse (Psalms 18:9), “Smoke went up from His nostrils-*Apo*-*אפו*,” and similarly (Job 4:9), “And from the wind of His nostrils-*Apo*-*אפו* they will be destroyed.” Similarly, this is the meaning of the verse (Isaiah 48:9), “For the sake of My Name I defer My anger-*A’areech Apee*-*אאריך אפי*” [which literally means, “I lengthen the breath of My nostrils”]. That is, when a person’s anger subsides, he takes longer breaths, whereas when he becomes angry, his breaths become short. [The verse thus continues,] “And for My Praise I restrain My wrath-*Echtam*-*אחטם* for you,” which can be rendered, “I put a [bridle] ring-*Chotem*-*חטם* in my nostril-*Apee*-*אפי* to block the anger and breath, so that it should not come out. The word “for you-*Lecha*-*לך*” of this verse means for your sake. The word nose ring-*Echtam*-*אחטם* of this verse is like “a camel with a nose ring-*Chitam*-*חטם*” mentioned in Tractate Shabbat (51b). This is as the matter appears to me. With respect to every expression of anger-*Charon Af*-*חרון אף* found in Torah, I say as follows: The expression “anger was kindled-*Charah Af*-*חרה אף*” is like the verse (Job 30:30), “And my bones dried up-*Charah*-*חרה* from the heat.” That is, “*Charah*-*חרה*” is an expression of fire and burning, for in a time of anger, the nostrils flare up and burn. “Burning-*Charon*-*חרון*” is of the root “burn-*Charah*-*חרה*,” just as “will-*Ratzon*-*רצון*” is of the root “desire-*Ratzah*-*רצה*.” Likewise, the term “wrath-*Cheimah*-*חמה*” is an expression of “heat-*Chamimoot*-*חמימות*.” Scripture thus states (Esther 1:12), “His anger burned-*Chamato*-*חמתו* within him,” and when anger subsides, we say, “His mind cooled-*Nitkarerah*-*נתקררה דעתו*.” [Thus, when one is in a state of anger, he should take long breaths-*Ma’arich Af*-*מאריך אף* and his anger will subside.] to great length. Then, even though the emissaries of the Court have already gone out to execute the judgment to completion, though he deserves it, they are incapable of punishing him. This is because the nose-*Chotem*-*חוטם* – also called the nose-*Af*-*אף* (anger) – was extended, and they are restrained within it. As long as the nose-*Af*-*אף* (anger) is restrained from bringing them out, they are incapable of punishing him, though he is deserving of punishment, and during that time, he has the opportunity to repent and return to *HaShem-יהו"ה* and be saved. This is the secret of the “Long Nostrils-*Erech Apayim*-*ארך אפים*.” Understand this very well. footnotes: ¹⁷ See Exodus 15:8, “And with the breath of your nostrils-Ru’ach Apecha ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 15 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 15](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/15) ומניין שהמידה הזאת מארכת אפים כדי שלא ייכרת הראוי להיענש וכדי לרחם על הבריות? הרי הוא אומר: למען שמי אאריך אפ"י ותהלתי אחט"ם לך לבלתי הכריתך (ישעיהו מח, ט). ואם כן שמור הכלל הגדול הזה, ואם תבין אותו תזכה לכמה עיקרים. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** From where do we know that this quality is long tempered and lengthens the [breath of the] Nose (*Ma’arich Af*-*מאריך אף*) in order to have mercy on the creatures and not cut off those who are worthy of punishment? From the verse,¹⁸ “For the sake of My Name I shall lengthen [the breath of] My nostrils-*A’areech Api*-*אאריך אפי* [meaning, I shall restrain My Anger-*A’areech Api*-*אאריך אפי*’]; for My praise I shall [bridle My nose] with a nose-ring-*Echetam*-*אחטם* for you, and not cut you off.” This being so, guard this important principle very well. If you understand it, you will merit many foundational principles. footnotes: ¹⁸ Isaiah 48:9 – Also see the preceding note citing Rashi. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 16 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 16](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/16) ודע כי החכמים הקדושים, חכמי המשנה והתלמוד, היו מהם אנשים שהיה בהם כוח להאריך האף בכוח קדושתם ותפילתם, והיו מגינים על ישראל בדורם ומונעים מהם כמה צרות, כמו רבן גמליאל שגלה ליבנה ובכוח קדושתו ותפילתו היה מאריך האף למעלה ולא היו מחנות המשחית יכולים לגמור שליחותן ולהזיק את ישראל כפי הדין הגזור. ולפיכך היה רבן גמליאל נקרא בעל החוט"ם, בסוד שנאמר 'למען שמי אאריך אפי ותהלתי אחט"ם לך לבלתי הכריתך'. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that amongst our holy sages, such as the sages of the Mishnah and Talmud, were those who had the power to lengthen [the breath] of the nostrils (*LeHa’arich Af*-*להאריך אף*) through the strength of their holiness and prayers. They thus protected the Jews of their generation and obstructed various travails from coming upon them. For example, when Rabban Gamliel was exiled to Yavneh, through the power of his holiness and prayers, he caused [the breath of] the nostrils (*Ma’arich Af*-*מאריך אף*) above to be lengthened, so that the camps of destruction were incapable of completing their mission to damage the Jewish people according to the verdict decreed upon them. This is why Rabban Gamliel is called “The Master of the Nose-*Ba’al HaChotem*-*בעל החוטם*,”¹⁹ in accordance with the secret of the verse,²⁰ “For the sake of My Name I shall Lengthen [the breath of] My nostrils-*A’areech Api*-*אאריך אפי*; for My praise-*Tehilatee*-*תהלתי* I shall [bridle My nose] with a nose-ring-*Echetam*-*אחטם* for you, and not cut you off.” footnotes: ¹⁹ Talmud Bavli, Taanit 29a ²⁰ Isaiah 48:9 – Also see the preceding note citing Rashi. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 17 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 17](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/17) והיודע סוד ספירת בינ"ה הנקראת תהל"ה ידע סוד ארך אפים, כי הבינה היא המידה אחת משתי קדושו"ת המידות הקשורות ברחמים הגמורים. והנה ספירת בינה הנקראת תהל"ה היא הנותנת כוח בבית דין של מעלה הנקרא אלהים, וכששופעת מידת הרחמים הגמורים על מידת בינ"ה אזי הבינ"ה משפעת הרחמים במידת הדין. וכל עוד שהיא משפעת הרחמים אזי האף הולך ומאריך, וכל עוד שהאף מאריך אזי השלוחים מתעכבים לצאת לגמור את הדין. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Whoever knows the secret of the *Sefirah* of Understanding-*Binah*, called Praise-*Tehillah*-תהלה,²¹ also knows the secret of Long Tempered-*Erech Apayim*-ארך אפים. This is because one of the two holy qualities that are bound to complete mercies is Understanding-*Binah*.²² and understanding-*Binah* are bound to the Crown-*Keter*, which is the Supernal God-*E”l Elyon*-א״ל עליון, and is the aspect of complete mercies. This is because the *Sefirah* of Understanding-*Binah* is called Praise-*Tehillah*-תהלה, and it bestows power to the Upper Court of Law (*Beit Din Shel Ma’alah*) called God-*Elohi”m*-אלהי״ם. When complete mercies are bestowed [from above] upon the quality of Understanding-*Binah*, then in turn, Understanding-*Binah* bestows mercy-*Rachamim* to the quality of judgment-*Din*, and as long as she bestows mercy-*Rachamim*, the [breath of the] nose-*Af*-אף continues to be lengthened and the emissaries of the courts are held back from rendering and finalizing the sentence. footnotes: ²¹ This will be further explained in the next Gate, Gate Eight. ²² That is, wisdom-Chochmah ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 18 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 18](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/18) ודע כי קוצר אפי"ם, רוב העונש, וארך אפי"ם הוא מיעוט העונש. ואם תבין סוד זה, תבין כי אפילו באדם קצ"ר אפי"ם יעשה אוולת (משלי י״ד:י״ז). ואל תהרוס להשיב עלי בעניין אדם קצר אפים, כי עמוק הוא ובעזרת השם עדיין תשיג עוד העניין: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that the quality of Short Tempered-*Kotzer Apayim*-קוצר אפים [short breaths of the nostrils] brings about much punishment, whereas the quality of Long Tempered-*Erech Apayim*-ארך אפים [long breaths of the nostrils] diminishes the punishment.²³-קוצר אפים can also be translated as the “Small Face,” referring to the emotional *Sefirot* of *Zeir Anpin-*זעיר אנפין. In contrast, Long Tempered-*Erech Apayim*-ארך אפים can also be translated as the “Long Face” referring to the Crown-*Keter*, known as *Arich Anpin*-אריך אנפין. This is even so as understood in man, as the verse states,²⁴ “One who is short tempered-*Ketzar Apayim*-קצר אפים acts foolishly.” However, do not cause destruction by challenging me about the stature of Short Tempered-*Kotzer Apayim*-*קוצר אפים* [based on the above verse] for it is very deep and you have yet to understand it, with the help of *HaShem*-*יהו״ה*.²⁵-יהו"ה quality of Short Tempered-*Kotzer Apayim*-*קוצר אפים* (or “small face” called *Zeir Anpin*), as it is Above in *HaShem*’s-יהו״ה Godliness, is foolish, for that is not at all so, as you have yet to learn. footnotes: ²³ Short Tempered-Kotzer Apayim ²⁴ Proverbs 14:17 ²⁵ That is, do not err, basing yourself on this verse, to think that HaShem’s ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 19 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 19](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/19) ואחר שהודענוך אלה העיקרים הגדולים במידת א"ל בעניין זה, צריכים אנו לחזור ולגמור הפסוק הזה. הרי פירשנו לך בסוד זה הפסוק של א"ל רחום וחנון ארך אפים (תהלים פו, טו), ונשאר לפרש לך מהו 'רב חסד' במקום זה. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** After having informed you of these important principles regarding the Divine quality of *E”l*-*א״ל* as it relates to these matters, we now must continue and finish explaining this verse. Thus far, we already have explained the meaning of the words, *E”L*-א״ל, Merciful-*Rachum*-רחום, Gracious-*Chanun*-חנון, and Long Tempered-*Erech Apayim*-ארך אפים.²⁶ What remains to be explained is the meaning of “Abundant in Kindness-*Rav Chessed*-רב חסד.” footnotes: ²⁶ Psalms 86:15 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 20 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 20](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/20) דע שיש מן הבריות מי שאינו ראוי לא לרחום, ולא לחנון, ולא לארך אפי"ם, אבל הוא ראוי ליענש מיד. מה עושה מידת א"ל שהיא מידת הרחמים? כששוקלים עונות של אותה הבריה כשהיא נידונת בבית דין של מעלה, מסלקת עוון ראשון ושני ואינן נכנסין במניין; ואף על פי שאינן נמחקים אין מונים אלא מעוון שלישי שנאמר: הן כל אלה יפעל א"ל פעמים שלש עם גבר (איוב לג, כט). ואחר ששקלו עוונות וזכויות של אותה הבריה, אם המאזניים עומדות בשווה מידת א"ל מכרעת כף מאזניים לכף זכות, שנאמר 'ורב חסד', מטה כלפי חסד. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that amongst the creatures,²⁷-בריות” it is explained regarding the words of the Mishnah in Avot 1:12, “Love the creatures-*Briyot*-בריות,” that this refers to people who are far from *HaShem’s*-יהו״ה Torah, and service of Him. That is, they have no redeeming qualities, other than the fact that they were created by *HaShem*-יהו״ה, blessed is He. Even so, their very recognition that they are but novel creatures, and that the Singular Preexistent Intrinsic Essential and Unlimited Being, *HaShem*-יהו״ה, blessed is He, brings them into existence and sustains them, and that they are but His humble subjects, is to their merit. Thus, as the Mishnah in Avot continues, “love the creatures-*Briyot*-בריות, and bring them close to Torah.” (See Tanya, Ch. 32; Talmud Bavli, Taanit 20b; The discourse of the Rebbe, Rabbi Menachem Mendel Schneerson of Lubavitch, entitled “*Bati Legani –* I have come to My garden” 10 Shvat, 5713, translated in The Teachings of The Rebbe – 5713, Discourse 9, Ch. 8.) there are those who are unworthy of Mercy-*Rachum*-*רחום*, Grace-*Chanun*-*חנון* or even Long Temper-*Erech Apayim*-*ארך אפים*, but are rather worthy of immediate punishment. What does *HaShem-יהו"ה* in His Divine quality as the Benevolent God-*E”l*-*א״ל*, which is merciful-*Rachamim*, then do? When the sins of the creature are weighed according to the judgment of the Upper Court of Law (*Beit Din Shel Ma’alah*), *HaShem’s*-יהו"ה Divine quality as the Benevolent God-*E”l*-א"ל removes his first and second sins, and does not include then in the count.²⁸ That is, though his sins are not erased,²⁹ they nonetheless are only counted from the third sin and on, as the verse states,³⁰ “Behold! The Benevolent God-*E”l*-א״ל does all these things with man two or three times.” If after having weighed the sins and merits of that creature, the scales are equally balanced, *HaShem’s*-יהו"ה quality as the Benevolent God-*E”l*-א״ל acts as the decisor to tip the scales to the side of merit, as it states, “Abundant in Kindness-*Rav Chessed*-רב חסד,” meaning that,³¹ “He tips [the scales] to kindness-*Chessed*.” This being so, we find that *HaShem’s-יהו"ה* Divine quality of *E”l*-*א״ל* bestows kindness-*Chessed* and mercy-*Rachamim* upon the creature who stands in judgement, and even though that creature is neither worthy of Mercy-*Rachum*-רחום or Grace-*Chanun*-*חנון*, or even Long Temper-*Erech Apayim*-*ארך אפים*, nevertheless, when weighing the sins of that creature, it is done in a way of kindness-*Chessed*. footnotes: ²⁷ About the use of the word “creatures-Briyot ²⁸ See Talmud Bavli, Yoma 86b ²⁹ For, as explained before, “Whoever says that the Merciful One overlooks sin, let his innards be dissolved. Rather, He is forbearing but then collects His due.” See Talmud Yerushalmi, Shekalim 5:1; Midrash Bereishit Rabba 67:4; Midrash Tehillim 10:3; Esther Rabba 7:20; Pesikta d’Rav Kahana 24:11 and elsewhere. ³⁰ Job 33:29 ³¹ Talmud Bavli, Rosh HaShanah 17a ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 21 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 21](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/21) ואם כן נמצאת מידת א"ל גומלת חסד ורחמים אל אותה הבריה העומדת בדין. ואף על פי שאינה ראויה, לא לרחום, ולא לחנון, ולא לארך אפים, אף על פי כן עושה עמה חסד כששוקלים עוונות וזכויות. ואחר שידעת זה, דע כי מידת א"ל מוסיפה לעשות עוד כמה חסד וכמה רחמים עם הבריות, בסוד מה שגמר הפסוק הזה 'ואמ"ת'. ומהו 'ואמ"ת'? הרי ששקלו עוונותיו וזכויותיו של אדם זה, וכל כך גברו חטאיו שלא יכול להועיל במידת החסד אלא עוונותיו הכריעו את השקל לכף חובה, עדיין מידת א"ל, שהיא מידת החסד, גומלת חסד ורחמים עם אותה הבריה שנענשת, בשתי דרכים: דרך האחת, שאם אותה הבריה מחויבת להיות נכרתת ונאבדת מתוך הדין שלה, מידת החסד מונה כל הזכויות וכל הטובות שעשתה אותה בריה, ואפילו שיחה טובה שעשתה, ומקילין עונש אותה הבריה כדי שלא תצטער הרבה. והדרך השני, ואם אותה הבריה הנענשת אינה חייבת כרת ואבדון, בסוף העונש מידת הרחמים מדקדקת לה, ואפילו שיחה מועטת, לתת לה שכר טוב על מה שעשתה אחר שעברו ימי העונש. ואף על פי שמידת הדין הוא עושה גם הדבר הזה, שמדקדקת להיטיב כמו שדקדקה להעניש, ועל זה נקראת גם מידת הדין 'ואמ"ת': **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now that you know this, know that *HaShem’s-יהו"ה* Divine quality as the Benevolent God-*E”l*-א״ל does various other kindnesses and mercies with the creatures, as hinted in the conclusion of the verse, “and Truth-*v’Emet*-ואמת.” What does “and Truth-*Emet*-אמת” mean? When the sins of this person are weighed and are so heavy that his iniquity has tipped the scale to culpability, to the extent that even the quality of kindness-*Chessed* cannot help him, *HaShem’s-יהו"ה* quality as the Benevolent God-*E”l*-*א״ל*, which is the quality of kindness-*Chessed*, bestows additional kindness and mercy on the one being punished, in two ways. Firstly, if according to the verdict he must be cut off and destroyed, the quality of kindness-*Chessed* then counts all his merits and good deeds, even those that were simply a matter of speaking kind words and talking about goodness, and his punishment is thereby lightened, so that his suffering will not be too great. Secondly, if his sentence is to be punished, but not to be cut off and destroyed, then at the end, once the punishment has been completed, the quality of mercy-*Rachamim* is just as exacting in giving him good reward for his good deeds, even if they only consisted of kind words and talking about goodness. However, in reality, even the quality of judgment-*Din* does this. That is, the quality of judgment-*Din* is just as exacting in bestowing goodness, as it is in exacting punishment, and therefore the quality of judgment-*Din* is also called Truth-*Emet*-*אמת*.³² and judgment-*Din* are bound and subject to Truth-*Emet*-*אמת*, this being the Name *HaShem*-*יהו״ה*, which is the middle line-*Kav HaEmtza’ee*, as explained in the preceding Gates. footnotes: ³² That is, both kindness-Chessed ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 22 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 22](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/22) **ואחר** שהודענוך אלה העיקרים הגדולים בפסוק זה במידת א"ל, יש לנו לחזור ולהודיעך כלל גדול, והוא כי בכל מקום שאתה מוצא בתורה כתוב א"ל יש לך לכלול בו כל אותן המידות של חסד ושל רחמים הכלולות בה. ועוד יש לך לדעת ולהתבונן כי בכל מקום מתערבות יחד אלו שתי המידות, מידת חסד ומידת רחמים כאחת, יכן הכינויין של שתיהן מתערבים אלו עם אלו, ושמור עיקר זה לכל מקום ואל תשכחהו. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** After having informed you of the important foundations in this verse about *HaShem’s*-*יהו"ה* quality as the Benevolent God-*E”l*-*א״ל*, we now shall return and tell you an important principle. That is, wherever in Torah you find the title *E”l*-*א״ל*, realize that it includes all the qualities of both kindness-*Chessed* and mercy-*Rachamim*. Also know and contemplate that in all these places there is an admixture of both qualities, kindness-*Chessed* and mercy-*Rachamim* and their adjectives, which also are commingled one with the other. Wherever you encounter them, remember this principle well and do not forget it. We already informed you in the Gate explaining the Name *HaShem*-*יהו״ה*, blessed is He, where we explained the adjectives associated with the name God-*Elohi”m*-*אלהי״ם*, that even though we explained there which adjectives are associated with which name, nevertheless, the adjectives of kindness-*Chessed* and the adjectives of mercy-*Rachamim* are commingled and interchangeable with each other. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 23 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 23](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/23) וכבר הודענוך, בשער שבו ביארנו שם יהו"ה יתברך, הכינויין הסמוכים לשם אלהים; אף על פי שזכרנו כל כינוייו מהם לאיזה שם הוא סמוך, הרבה פעמים מתערבים כינויי החסד עם כינויי הרחמים. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** After having informed you of this, we must begin explaining the remaining matters included in *HaShem’s*-יהו"ה title *E”l*-א״ל, just as the other titles were made known to you. Know that Torah sometimes refers to *HaShem’s*-יהו"ה quality of *E”l*-א״ל as **Kindness-*Chessed*-חסד**, and you must know how this is so. Know that the word kindness-*Chessed* refers to the act of doing something that one is not obligated to do, but does because he wants to, solely out of his own goodness, without anything compelling him to do so. This is called “Kindness-*Chessed*-*חסד*,” and is the opposite of something done out of necessity or by force. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 24 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 24](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/24) ואחר שהודענוך זה צריכים אנו להיכנס בשאר העניינים הנכללים בשם אל, כמו שהודענוך בשאר השמות: דע כי לפעמים הרבה נקראת מידת א"ל בתורה בלשון חסד, וצריך אתה לדעת כיצד. דע כי לשון **חסד** הוא כל העושה דבר שאינו מוכרח לעשותו מצד הדין אלא שעושה אותו בחפצו וברצונו מאין מכריח, ועושה אותו הדבר בטובתו, זה נקרא חס"ד, הוא היפך הדבר הנעשה בהכרח. ולפי שמידת א"ל קדמה לעולם, והשם יתברך ברא את העולם בחסד ולא מצד שהיה חסר כלום אלא ברא את העולם מצד החסד הגמור, להיטיב עם ברואיו ולתת להם חלק ונחלה כרוב רחמיו וחסדיו, ועל זה נאמר: אמרתי עולם חסד יבנה (תהלים פט, ג). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, because *HaShem’s-יהו"ה* quality of kindness-*Chessed*-*חסד* preceded the world*,* in that He did not create it out of any lacking on His part, but solely out of Kindness-*Chessed*-*חסד*, that is, solely to do good to His creatures and give them a portion and inheritance in accordance to His abundant mercies and kindnesses, therefore the verse states,³³ “For I said, ‘The world will be built on kindness-*Chessed-חסד*.’” footnotes: ³³ Psalms 89:3 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 25 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 25](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/25) ואף על גב שהפסוק הזה של 'עולם חסד יבנה' יש לו סודות נפלאים ועמוקים בעניין סוד היבום ובסוד הבנים הנולדים מצד החסד הידוע בברית בשר הנקרא חסד, והוא סוד 'חסדי דוד'. וצריך אתה לדעת כי ב'חסד עליון' נברא העולם. וסוד חסד עליון, וסוד חסד אברהם, וסוד חסדי דוד, כבר רמזנו בהם בשערים הקודמים. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, in truth, this verse, “For I said, ‘The world will be built on kindness-*Chessed*-*חסד*,’” includes many other wondrous and deep secrets, such as the secret of Levirate Marriage-*Yibum*-*יבום*,³⁴ and the secret of childbirth, which stems from the known kindness-*Chessed*-*חסד* of the circumcision of the flesh (*Brit Bassar*-*ברית בשר*), which is called kindness-*Chessed*-חסד and is the secret of “The kindnesses of David-*Chasdei David*-חסדי דוד.”³⁵-חסד עליון to the *Sefirah* of Foundation-*Yesod*, which is the circumcision of the flesh-*Brit Bassar*-ברית בשר, and when they come to the quality of David, which is the *Sefirah* of Kingship-*Malchut*, then it is called “The faithful kindnesses of David-*Chasdei David HaNe’emanim*-חסדי דוד הנאמנים.” That is, as with the secret of Levirate marriage in which one who has become cut off from life with no child, is given the great kindness-*Chessed*, that he can retroactively undergo repair through levirate marriage (see Zohar ibid.), so likewise is it the case, that one’s own children who act righteously, retroactively repair and do a kindness-*Chessed* to their parents, since their parents themselves gave birth to them and sustained them out of kindness-*Chessed*. That is, because his parents have a portion in his goodness and righteousness, they too are caused to be elevated by his good deeds. However, it is important for you know that the world was created with *HaShem’s*-יהו"ה Supernal Kindness-*Chessed Elyon*-*חסד עליון*. The [distinctions between the] secret of the Supernal Kindness-*Chessed Elyon*-חסד עליון, the secret of the Kindness of Avraham-*Chessed Avraham*-חסד אברהם, and the secret of the Kindnesses of David-*Chasdei David*-חסדי דוד, were already hinted in the previous Gates.³⁶ footnotes: ³⁴ See Zohar III 259b and elsewhere. ³⁵ This was explained in the second Gate. That is, this refers to when there is a bestowal of the aspect of the Supernal Kindness-Chessed Elyon ³⁶ See the second Gate. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 26 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 26](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/26) סוף דבר: ה' ברא את העולם מצד החסד, וסוד 'חסד עליון' בסוד ל"ב נתיבות שהסוד שלהם: כל ארחות י"י חסד (שם כה, י). וכשברא העולם במידת החסד, חזר וגמל עם היצורים שברא חסד: גמל חסד לאדם הראשון, גמל חסד למשה רבינו עליו השלום, כמו שמפורש סוף פרק קמא דסוטה:. וכל אלו החסדים נכללים כולם בשם א"ל: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** In conclusion, *HaShem*-יהו״ה, blessed is He, created the world out of kindness-*Chessed-*חסד, through the secret of the Supernal Kindness-*Chessed Elyon*-חסד עליון, with the secret of the thirty-two pathways, as hinted in the verse,³⁷ “All the paths of *HaShem*-יהו״ה are kindness-*Chessed*-חסד.” And when He created the world with kindness-*Chessed*, he continued and bestowed kindness-*Chessed*-חסד to the forms that He created. He bestowed kindness-*Chessed* to Adam, the first man, and bestowed kindness, to our teacher Moshe, peace be upon him, as explained at the end of the first chapter of Tractate Sotah.³⁸ All these kindnesses-*Chassadim* are included in *HaShem’s*-יהו"ה title *E”l*-א״ל. footnotes: ³⁷ Psalms 25:10 ³⁸ Talmud Bavli, Sotah 14a – See there at length. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 27 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 27](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/27) וכשבא אברהם אבינו עליו השלום וצפה והביט וחקר והבין סוד ה' הגדול יתברך והיאך ברא העולם מצד החסד, עמד גם הוא ואחז המידה הזאת בידו. וראה כל בני העולם להוטים אחר עבודה זרה, וכל אחד ואחד נדבק בעבודה זרה מיוחדת לו, עמד אברהם אבינו עליו השלום והעמיד והכריז לכל באי עולם ואמר להם: כל אלהי העמים אלילים וה' שמים עשה (שם צו, ו), דעו כל העמים כי יש בורא שברא העולמות כולן, והוא לבדו מושל על הכול, והוא ממית ומחיה, מוריד שאול ויעל, משפיל ומרים. עד שעמדו עליו ובזו כל נכסיו ואסרוהו בבית האסורין והשליכוהו בכבשן האש. ואחר שניצול מכבשן האש נתגרש מארצו, ומסר ממונו ואשתו וקרוביו וכל אשר לו לעבודת ה' יתברך. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** When our forefather Avraham, peace be upon him, came “saw, gazed, investigated, and understood”³⁹ the secret of His Great Name *HaShem*-יהו״ה, blessed is He, and how *HaShem*-יהו"ה created the world out of kindness-*Chessed*, he too made a stand, and took hold of the quality of kindness-*Chessed*-חסד with his hand. He saw that all the people of the world were passionate in their idolatrous beliefs, each one adhering to his particular false belief. Our forefather Avraham, peace be upon him, took a stand and began calling out to all the people of the world, proclaiming, “All the gods of the nations are nothingness – but *HaShem*-יהו״ה made the heavens!⁴⁰ That is, he proclaimed, “All you nations, know that there is a Creator who created all the worlds and He alone rules over everything. ‘It is *HaShem*-יהו״ה who brings death and enlivens, He lowers to the grave and raises up. It is *HaShem*-יהו"ה who impoverishes and makes rich, He humbles and elevates.”⁴¹ He proclaimed this until they rose up against him, plundered all his property, captured and imprisoned him, and threw him into the fiery furnace. After he was saved from the fiery furnace and was banished from his land, he dedicated all his wealth, wife, relatives, and everything he had, to the service of *HaShem*-יהו״ה, blessed is He. footnotes: ³⁹ Sefer Yetzirah 6:8 ⁴⁰ Psalms 96:5 ⁴¹ Samuel I 2:6-7 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 28 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 28](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/28) ומידת החסד מכרזת על אברהם ואומרת מלמעלה: אני קדמתי לעולם במידת חסד והייתי יחידה בעולם, והנה אברהם יחיד בעולם ומקדים אותי במידת חסד, וראוי הוא לאברהם להחזיק בי ואני בו. ואז שב אברהם למידת החסד בנחלה ונתנה לו. זהו שאמר הכתוב: תתן אמת ליעקב חסד לאברהם (מיכה ז, כ), **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** *HaShem’s*-יהו"ה quality of kindness-*Chessed* above therefore declared, “I preceded the world with My quality of kindness, and was singular in the world. Here is Avraham who is singular in the world⁴² and precedes Me with the quality of kindness-*Chessed*. It therefore is fitting that Avraham adheres to Me and I adhere to him.”⁴³ About this the verse states,⁴⁴ “Give truth to Yaakov, kindness-*Chessed-חסד* to Avraham.” footnotes: ⁴² See Ezekiel 33:24 and elsewhere. ⁴³ Midrash Tanchuma, Chayei Sarah 2 and elsewhere. ⁴⁴ Micah 7:20 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 29 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 29](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/29) ופירוש הפסוק כך הוא: דע שאברהם אבינו עליו השלום עבד עבודת י"י יתברך מצד החסד, מבלי שלמד אותו רב או אב או תבוא אליו שליחות נביא מאת הבורא להוכיחו ולהזהירו, אלא הוא מעצמו צפה והביט וחקר והבין עד שנכנם לידיעת מלכותו של י"י יתברך. וכמו שהשם ברא העולם מצד החסד, כך אברהם הכיר את בוראו מצד החסד. אבל יעקב אבינו עליו השלום לא הכיר את הבורא מצד החסד, אלא הכיר אותו מצד האמת. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** The explanation of the verse is as follows: Know that our forefather Avraham, peace be upon him, served *HaShem*-*יהו״ה*, blessed is He, out of kindness-*Chessed*. That is, he had no teacher or father who taught him, nor was a prophet sent to him by the Creator to chastise and warn him. Rather, he himself saw, gazed, investigated, and understood, until he entered the knowledge of the Kingship of *HaShem*-*יהו״ה*, blessed is He. Thus, just as *HaShem*-*יהו״ה*, blessed is He, created His world out of kindness-*Chessed*-*חסד*, so also Avraham recognized his Creator out of kindness-*Chessed*-*חסד*. On the other hand, our forefather Yaakov, peace be upon him, did not recognize the Creator out of kindness-*Chessed*-*חסד*, but recognized Him out of Truth-*Emet*-*אמת*. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 30 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 30](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/30) אברהם הודיע מידת החסד, כיצד? בא אברהם תחילה והודיע לבריות רוב חסד ורחמיו על כל מעשיו, היאך הוא בראם ומפרנסם והכול מצד חסדו, ומצד הזה ראויין כל בני אדם לעבדו ולהתחנן לפניו ולקבל עול מלכותו, וכל זה חובה עלינו לעשות. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Avraham made *HaShem*’s-*יהו״ה* Divine quality of kindness-*Chessed* known. How so? First Avraham came and taught the creatures of *HaShem*’s-*יהו״ה* abundant kindness and mercies over all His works; how He created them all and sustains them out of His kindness. He taught them that because of *HaShem’s-יהו"ה* kindness toward them, it is fitting for all people in the world to serve Him, plead before Him, and accept the yoke of His Kingship upon themselves, and that all this is necessary and obligatory for us to do. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 31 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 31](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/31) אחר כך בא יצחק והוסיף להודיע מידת הפחד, שאם לא יעבדו אותו יענישהו כעבד המורד באדוניו, והטיל אימה ופחד על הברואים, והכניסם תחת כנפי השכינה כשהודיע אותם פחד עונש המורדים בבורא יתברך, וזהו סוד 'פחד יצחק'. כי יצחק ירש מידת הפחד, ולפיכך הזהיר את בני האדם והוכיחן שייוממרו מבית דין הגדול שהוא דן את הרשעים במידת הפחד הנקראת עונשי גיהנום, ואומר: פחדו בציון חטאים וגו' (ישעיהו לג, יד). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Then Yitzchak came and added, by informing the people of *HaShem’s-יהו"ה* quality of fear-*Pachad*-*פחד*, and that whoever does not serve Him will be punished, like a servant who rebels against his master. He thus instilled awe and fear of *HaShem*-*יהו״ה*, blessed is He, into the creatures, thereby bringing them under the wings of the Indwelling Presence of *HaShem*-*יהו״ה*, blessed is He, the *Shechinah*, by informing them of the terror and punishment that those who rebel against the Creator, blessed is He, will face. This is the secret of the Dread of *Yitzchak-Pachad Yitzchak*-*פחד יצחק*. For, Yitzchak inherited the quality of fear-*Pachad*-פחד of *HaShem*-יהו"ה and therefore warned mankind, admonishing them to guard themselves from the judgments of the Great Court of Law (*Beit Din HaGadol*) that judges the wicked with the quality of terror-*Pachad*-פחד, called the punishments of purgatory (*Gehinom*), as the verse states,⁴⁵ “Sinners were afraid-*Pachdoo*-פחדו in Zion.” footnotes: ⁴⁵ Isaiah 33:14 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 32 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 32](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/32) אם כן נמצא אברהם מוכיח את הבריות מצד החסד ובמידת החסד, ונמצא יצחק מוכיח הבריות מצד הפחד. כל אחד הוכיח במידתו: זה במידת החסד והגמול, וזה במידת הפחד והעונש; זה במצוות עשה, וזה במצוות לא תעשה. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** We thus find that Avraham admonished the creatures from the side of kindness-*Chessed-*חסד and with the quality of lovingkindness, whereas Yitzchak admonished the creatures from the side of fear-*Pachad*-*פחד*. Each one admonished the people with his quality, this one with kindness and goodness, and this one with fear and punishment, this one with the positive *mitzvot* and this one with the negative *mitzvot*. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 33 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 33](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/33) וכשבא יעקב אבינו עליו השלום לא היתה לו מידה שלישית להחזיק בה אבל החזיק בשתי המידות של אברהם ושל יצחק, במידת החסד ובמידת הפחד, והודיע לכל באי העולם גודל אמיתתם, וגם הוא החזיק בשתיהם באמת ובלב שלם ולא נטה ימין ושמאל. ולפיכך נקרא אברהם חסד לפי מידתו, ונקרא יצחק פחד לפי מידתו, ויעקב אמת לפי מידתו: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, when our forefather Yaakov, peace be upon him, came, there was no third quality for him to adhere to. Instead, he adhered to both the kindness-*Chessed-חסד* of Avraham and the fear-*Pachad-פחד* of Yitzchak. However, he informed the people of the world of the gravity of their truth. Moreover, he himself adhered to both Divine qualities in truth-*Emet*-*אמת* and with all his heart, not veering to the right nor to the left. Avraham is therefore called Kindness-*Chessed*-*חסד* according to his quality, Yitzchak is called Fear-*Pachad*-*פחד* according to his quality, and Yaakov is called Truth-*Emet*-*אמת* according to his quality. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 34 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 34](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/34) והנני מאיר עיניך בסוד חתום וסתום. יעקב היה קו האמצעי והוא סוד התיומת, והחזיק בין שתי מידות ונכנס באמצע, ולקח מידת אברהם שהיא מצוות עשה והיא חסד, ולקח מידת יצחק שהיא מצוות לא תעשה והיא פחד יצחק, והחזיק בשתי מידות בשווה, לא נטה ימין ושמאל, ונקרא על זה איש אמת לפי שהתנהג בשתי מידות אבותיו באמת. והסוד: ויעקב איש תם יושב אהלים (בראשית כה, כז), לא אמר יושב אוהל אלא אהלים, והם סוד אוהל אברהם שהוא החסד, ואוהל יצחק שהוא הפחד. וזהו שאמר; לולי אלהי אבי אברהם ופחד יצחק היה לי (שם לא, י), שהחזיק בשתי המידות בשווה ולא נטה ימין ושמאל, נתנה לו מידת אמת; כמו לשון המשקל כשהוא עומד בין שתי המאזניים בשווה ואינו נוטה ימין ושמאל, כך יעקב עמד ואחז בידו מידת הפחד ומידת החסד בשווה והתנהג בשתיהן באמת. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** I now will enlighten your eyes to a hidden and concealed secret. Yaakov is the middle line-*Kav HaEmtza’ee*-*קו האמצעי*, and is the “Twin leaf-*Tiyomet*-תיומת of the Lulav,”⁴⁶ that is, the central spine of the Lulav, in that he adhered to both qualities and entered between them. He took kindness-*Chessed* and the positive *mitzvot*, which are the quality of Avraham, and he took the Fear of Yitzchak-*Pachad Yitzchak*-פחד יצחק and the negative *mitzvot*, which are the quality of Yitzchak. Moreover, he adhered to both qualities equally, neither veering to the right nor to the left. This is why he is called the man of Truth-*Emet*-אמת, because he conducted himself with the qualities of both his fathers in a way of truth-*Emet*-אמת. This is the meaning of the verse,⁴⁷ “Yaakov was a perfect-*Tam*-תם man, dwelling in tents-*Ohalim*-אהלים.” The verse does not say dwelling in a “tent-*Ohel*-אהל” [in the singular], but specifies dwelling in “tents-*Ohalim*-אהלים” [in the plural], referring to the tent of Avraham, which is kindness-*Chessed*, and the tent of Yitzchak, which is fear-*Pachad*. About this the verse states,⁴⁸ “Had not the God of my father – the God of Avraham and the Dread of Yitzchak-*Pachad Yitzchak*-פחד יצחק – been with me.” That is, he adhered to both qualities equally, without veering to the right or to the left. He therefore was given the quality of Truth-*Emet*-אמת. That is, just as the fulcrum stands between both sides of the scale equally, neither tipping it to the right nor to the left, so likewise, Yaakov adhered equally to both the quality of fear-*Pachad* and the quality of lovingkindness-*Chessed*, and conducted himself with both in truth-*Emet*-*אמת*. footnotes: ⁴⁶ See Talmud Bavli, Sukkah 32a and elsewhere. ⁴⁷ Genesis 25:27 ⁴⁸ Genesis 31:42 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 35 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 35](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/35) וכשראה י"י יתברך כך, נתן ליעקב חותמו שהוא אמת. כמלך שמצא עבד נאמן ואמר לו: הרי חותמי מסור בידך, כך מסר י"י ליעקב חותמו שהוא אמת; כלומר, חותם החסד והפחד כאחד. ראיה לדבר מנין? שנאמר: וי"י אלהים אמת (ירמיהו י, י), הרי הזכיר מידת אברהם שהיא יהו"ה, ומידת יצחק שהיא אלהים, ומידת יעקב שהיא אמת, לכן אמר אחר כך אמת. אם כן נמצא שיעקב אבינו ירש ירושת חותם יהו"ה אלהים שבו נברא העולם, ובו מתקיימים כל היצורים, ובו נידונים כל בני העולם במשפט אמת. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** When *HaShem*-יהו״ה, blessed is He, saw this, He gave His signet, which is Truth-*Emet*-אמת, to Yaakov,⁴⁹ meaning that he had both the signet of kindness-*Chessed* and the signet of fear-*Pachad*, as one. From where do we have proof to this? From the verse,⁵⁰ “But *HaShem* God is True-*v’HaShem Elohi”m Emet*-ויהו״ה אלהי״ם אמת.” This verse mentions *HaShem*-יהו״ה, which is the quality of Avraham, God-*Elohi”m*-אלהי״ם, which is the quality of Yitzchak, and Truth-*Emet*-אמת which is the quality of Yaakov. This is why it concludes with “Truth-*Emet*-אמת.” This being so, we find that our forefather Yaakov inherited the signet of *HaShem* God-*HaShem Elohi”m*-יהו״ה אלהי״ם by which the world was created, by which all novel beings are sustained, and by which all the inhabitants of the world are judged in True Justice-*Mishpat Emet*-משפט אמת. footnotes: ⁴⁹ See Talmud Bavli, Sanhedrin 64a; Yoma 69b; Shabbat 55a; Talmud Yerushalmi, Sanhedrin 1:11; Midrash Devarim Rabba 1:10 and elsewhere. ⁵⁰ Jeremiah 10:10 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 36 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 36](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/36) נמצא יעקב אבינו שאחז בידו שתי מידות הנקראות ימין ושמאל, ואחז בידו מידת החסד ומידת העונש, ואחז בידו מצוות עשה ומצוות לא תעשה, נמצאת למד שאחז בידו מידת ה' שהוא אמת, בסוד 'ויהו"ה אלהים אמת'; חותם המשפט, דכתיב משפטי י"י אמת (תהלים יט, ח); והתורה שהיא אמת, דכתיב תורת אמת היתה בפיהו (מלאכי ב, ו). שיעקב עומד במקום כל האבות והחזיק במידת שלושתן, ואף על פי כן אינו דומה מי שהוציא והוליך את המידה תחילה למי שהחזיק בה אחרונה. ועם כל זה נמצא יעקב קושר כל המידות והוא קו האמצעי, וכמו ששם יהו"ה יתברך עומד באמצע כך יעקב אבינו עומד באמצע. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** We thus find that our forefather Yaakov took possession of the two qualities called right-*Yemin* and left-*Semol*, thus adhering to both the quality of kindness and the positive *mitzvot*, and the quality of punishment and the negative *mitzvot*. We thus find he adhered to the quality of *HaShem*-*יהו״ה*, Who is Truth-*Emet*-*אמת*, and is the secret of the verse,⁵¹ “But *HaShem* God is True-*v’HaShem Elohi”m Emet*-ויהו״ה אלהי״ם אמת.” Moreover, He adhered to the signet of Justice-*Mishpat-*משפט, as written,⁵² “The judgments of *HaShem* are True-*Mishpetei HaShem Emet*-משפטי יהו״ה אמת.” He also adhered to the Torah, about which it states,⁵³ “The Torah of Truth-*Torat Emet*-תורת אמת was in his mouth.” We thus find that Yaakov stands in the place of all three forefathers, in that he adheres to all three qualities. Even so, no comparison can be made between the one who brought out and manifested the quality first, and the one who subsequently adhered it. Nonetheless, we find that Yaakov, who is position in the center, is the one who binds these qualities as one. footnotes: ⁵¹ Jeremiah 10:10 ⁵² Psalms 19:8 ⁵³ Malachi 2:6 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 37 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 37](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/37) ולפי שזכה יעקב להיות שם יהו"ה נקרא עליו, זכה לצאת ממנו י"ב שבטים צדיקים כנגד י"ב צירופים של שם יהו"ה יתברך. וכמו שנקרא שם יהו"ה 'אמת' כך נקראו בני יעקב זרע אמת, כלומר זרע שיצאו משם אמת, ממי שנחצבו, והוא יעקב אבינו עליו השלום, ועל זה נאמר: ואנכי נטעתיך שורק כולו זרע אמת (ירמיהו ב, כא). **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Now, because Yaakov merited that the Name *HaShem*-יהו״ה is called upon him, he therefore merited to give birth to twelve righteous tribes, corresponding to the twelve permutations of the Name *HaShem*-יהו״ה, blessed is He. Moreover, just as *HaShem*-יהו״ה is called “Truth-*Emet*-אמת,” so are the children of Yaakov called, “the seed of Truth-*Zera Emet*-זרע אמת,” meaning, the seed-*Zera*-זרע from which Truth-*Emet*-*אמת* comes forth from the source that they were hewn from, this being our forefather Yaakov, peace be upon him. About this the verse states,⁵⁴ “I planted you from a choice vine, entirely the seed of Truth-*Zera Emet*-*זרע אמת*.” footnotes: ⁵⁴ Jeremiah 2:21 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 38 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 38](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/38) ואם כן התבונן זה העיקר הגדול ותמצא כי שלושת האבות בכוונה שלימה באו לעולם, וכל אחד החזיק במידתו: אברהם במידת החסד, יצחק במידת הפחד, יעקב במידת אמת. ובדרשתן מקרא אחד דרשו: יהו"ה אלהינו יהו"ה אחד, זה החזיק בשלו וזה החזיק בשלו: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** This being so, contemplate this great principle and discover that the three forefathers came forth in perfect alignment with *HaShem’s-יהו"ה* Supernal intent, each adhering to his quality, Avraham to Kindness-*Chessed-חסד*, Yitzchak to Fear-*Pachad-פחד*, and Yaakov to Truth-*Emet*-*אמת*. However, they all taught a single teaching, this being,⁵⁵ “*HaShem* is our God, *HaShem* is One-*HaShem Elohei”nu HaShem Echad*-*יהו״ה אלהינ״ו יהו״ה אחד*,”⁵⁶) and on. this one adhering to his quality and that one adhering to his quality. footnotes: ⁵⁵ Deuteronomy 6:4 ⁵⁶ See the Fifth Gate; Also see Rabbi Yosef Gikatilla’s preceding work, Ginat Egoz, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 39 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 39](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/39) ואחר שהודענוך אלו העיקרים הגדולים הכלולים בשלושת האבות, יש לנו לחזור ולהודיעך סוד חסד אברהם וסוד אמת יעקב הכתוב בפסוק תתן אמת ליעקב חסד לאברהם (מיכה ז, כ), והיאך י"י יתברך מתנהג עם ישראל בשתי אלו המידות; לפעמים מתנהג עם ישראל בחסד אברהם, ולפעמים מתנהג עם אמת של יעקב, וצריך אתה לדעת כיצד. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** After having informed you of these great principles included in the three forefathers, we now must return to our subject and inform you about the secret of “the kindness of Avraham-*Chessed Avraham*-*חסד אברהם*,” and “the truth of Yaakov-*Emet Yaakov*-*אמת יעקב*,” written in the verse,⁵⁷ “Give truth-*Emet*-*אמת* to Yaakov, kindness-*Chessed-חסד* to Avraham.” That is, we must inform you how *HaShem*-*יהו״ה*, blessed is He, conducts the Jewish people with these two Divine qualities. That is, He sometimes conducts the Jewish people with the kindness-*Chessed-*חסד of Avraham, and He sometimes conducts them with the truth-*Emet*-אמת of Yaakov, and you must know how this is. footnotes: ⁵⁷ Micah 7:20 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 40 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 40](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/40) דעו כי לפעמים נמצאו ישראל חסרים ואינן ראויין לטובה ולא לרחמים, לפי שאינן עוסקים לא בתורה ולא במצוות. וכשהן נידונין בבית דין של מעלה ויצא מן הדין שיהיו נענשים בכל מיני מכה, באותה שעה ממהרת מידת אברהם שהיא מידת החסד ועומדת בבית דין ואומרת: מהו משפט בני, אומרים לה: מן הדין יצא שיהיו נענשים בכל מיני מכה. באותה שעה אומרת מידת החסד: אם אין מוצאים זכות לבני הרי אני ירושתן, שהרי אני אביהם והם יורשים אותי, ואם אינן ראויים להיטיב להם מצד הדין הטיבו להן מצד החסד, כי מצד החסד הוא להיטיב למי שאינו ראוי. וכמו שאברהם עבד ה' יתברך מצד החסד, כך ה' ראוי לגמול לבניו מצד חסד אביהן, ובדרך זה ניצולין ישראל מכמה פורענויות. ואם ישראל עוסקים בתורה ובמצוות, ממהרת מידת הדין של יעקב ואומרת לבית דין: תנו לבני על פי הדין שהוא אמת כל צרכם, כי צדיקים הם וראויים להיטיב להם, וזהו סוד 'תתן אמת ליעקב חסד לאברהם'. והבן זה מאוד. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that sometimes the Jewish people are lacking and unworthy of goodness or mercy, being that they are neither engaged in the study of Torah nor in the fulfillment of its *mitzvot*. Therefore, when they are judged in the Upper Court of Law (*Beit Din Shel Ma’alah*) and the verdict arises to punish them with all kinds of punishments, the quality of Avraham, which is kindness-*Chessed*, quickly comes forward, stands in the Court of Law and says, “What is the sentence of my children?” She is told that according to justice they must be punished with all kinds of punishments. The quality of kindness-*Chessed* then responds, “If you cannot find any merit in my children, know then, that since I am their forefather, I am their inheritance and they are my inheritors. Therefore, if according to judgment-*Din* they are unworthy of goodness, nevertheless, bestow goodness upon them out of kindness-*Chessed*. That is, the quality of kindness-*Chessed* even bestows goodness to one who is undeserving of it. Thus, just as Avraham served *HaShem*-*יהו״ה*, blessed is He, out of kindness, it therefore is fitting for *HaShem*-*יהו״ה* to bestow goodness to his children in the merit of the kindness-*Chessed*-חסד of their forefather.” In this way the Jewish people are saved from many calamities. However, if the Jewish people are occupied in the study of *HaShem’s*-*יהו"ה* Torah and the fulfillment of His *mitzvot*, the quality of the judgment-*Din* of Yaakov rushes to the Court of Law and says, “According to the judgment-*Din* of truth-*Emet*-אמת, my children must be granted all their needs, for they are righteous and worthy that You bestow goodness upon them.” This is the secret of the verse,⁵⁸ “Give truth-*Emet*-*אמת* to Yaakov, kindness-*Chessed-חסד* to Avraham.” Understand this well. footnotes: ⁵⁸ Micah 7:20 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 41 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 41](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/41) ואחר שהודענוך זה, צריכים אנו להודיעך מה טעם הקדים בפסוק זה מידת יעקב. דע כי דרך העולם לקח לו בפסוק זה. כלומר, אם ישראל צדיקים ובעלי תורה ומצוות והרי הם ראויין להיטיב להם מצד הדין שהוא אמת של יעקב, מוטב; ואם לאו יקבלו טובה בצד החסד של אברהם, אף על פי שאינן ראויין, וזהו סוד: תתן אמת ליעקב, ואחר כך: חסד לאברהם (שם). ושמור אלו העיקרים הגדולים שביארנו לך בשער זה: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** After informing you of this, we now must tell you why the quality of Yaakov is given precedence in this verse. Know that the verse is structured according to the way of the world. That is, if the Jewish people are righteous *Tzaddikim*, who are occupied in the study of *HaShem’s*-*יהו"ה* Torah and the fulfillment of His *mitzvot*, they then are worthy that according to the law-*Din*, which is the Truth-*Emet*-*אמת* of Yaakov, goodness should be bestowed on them. Therefore, all is good and they require nothing else. However, if this is not so, even though they are unworthy, they then receive goodness stemming from the kindness-*Chessed*-*חסד* of Avraham. This is why the verse first says, “Give truth-*Emet*-*אמת* to Yaakov,” and only then says, “kindness-*Chessed-חסד* to Avraham.” Remember the important principles explained in this Gate. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 42 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 42](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/42) ונשאר לנו להודיעך מה טעם הזכיר בפסוק זה מידת יעקב שהיא אמת ומידת אברהם שהיא חסד, ולא הזכיר מידת יצחק שהיא פחד. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** All that remains to explain is why the verse mentions the quality of Yaakov, which is Truth-*Emet*-*אמת*, and the quality of Avraham, which is Kindness-*Chessed*-*חסד*, but does not mention the quality of Yitzchak, which is Fear-*Pachad*-*פחד*. ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 43 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 43](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/43) דע שמידת אברהם שהיא החסד ומידת יעקב שהיא סוד הרחמים שהיא האמת, הוצרך להזכיר בפסוק זה; אבל מידת יצחק שהיא מידת הפחד לא הוצרך להזכירה מן הטעם שהזכרנו למעלה. ואם תקשה ותאמר: והכתיב וזכרתי את בריתי יעקב ואף את בריתי יצחק ואף את בריתי אברהם אזכור (ויקרא כו, מב), הרי זכר בפסוק הזה שלושתן? דע כי בפסוק זה לא הזכיר מידותיהן, אלא הזכיר הברית שכרת עמהם להיטיב לבניהם. ראיה לדבר כמו כן: זכור לאברהם ליצחק ולישראל עבדיך אשר נשבעת וגו' (שמות לב, יג). הלא תראה כי השבועה בפסוק זה לא באה על ג' אבות, אלא להטיב לישראל, כמו שנאמר: ותדבר אליהם ארבה את זרעכם (שם) וכן הדבר בפסוק 'וזכרתי את בריתי יעקב' וגו', כי הברית והשבועה אחת היא. אבל כשהזכיר ברית יעקב וברית יצחק וברית אברהם, רצה לומר שראוי להיטיב לישראל בסיבת הברית והשבועה מצד הדין; כמי שיש לו פיקדון אצל חבירו ותובעו ממנו בדין, כן ברית אברהם יצחק ויעקב אנו מבקשין אותו מלפני י"י יתברך מצד הדין. **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** Know that the quality of Avraham, which is kindness-*Chessed-חסד*, and the quality of Yaakov, which is mercy-*Rachamim* and Truth-*Emet*-*אמת*, had to be mentioned in this verse. However, the quality of Yitzchak, which is Fear-*Pachad*-*פחד*, did not have to be mentioned, as explained before. Now, you might question this with another verse that states,⁵⁹ “I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham will I remember,” in which all three forefathers are mentioned. However, know that this verse does not mention their qualities, but only the covenant-*Brit*-*ברית* that *HaShem-יהו"ה* formed with them, to act in a way of goodness with their descendants. Proof of this is from another similar verse,⁶⁰ “Remember for the sake of Avraham, Yitzchak, and Yaakov, Your servants, to whom You swore.” As you can see, the oath-*Shvu’ah*-*שבועה* in this verse also mentions all three, but only in regard to acting in a way of goodness to the Jewish people, as the verse continues, “and You told them, ‘I will increase your offspring etc.’” The same is true of the first verse, “I will remember My covenant with Yaakov etc.,” for the covenant-*Brit*-*ברית* and this oath-*Shevu’ah*-*שבועה* are one and the same. Rather, when it mentions the covenant of Yaakov, and the covenant of Yitzchak, and the covenant of Avraham, it means that it is fitting to act in a way of goodness to the Jewish people because of the covenant and oath, which accords to justice. For example, this is like a person who has deposited something as security with his fellow and comes to collect it according to justice. The same is likewise so with the covenant of Avraham, Yitzchak, and Yaakov. We request of *HaShem*-*יהו״ה*, blessed is He, to fulfill it according to justice. footnotes: ⁵⁹ Leviticus 26:42 ⁶⁰ Exodus 32:13 ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 44 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 44](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/44) וזהו הסוד של שני ענינים האלו שרמז בפסוק אחד ואמר: אם אין ישראל ראויין ליתן להם מצד הדין, תן להן מצד החסד, וזהו 'תתן אמת ליעקב חסד לאברהם', ואם אינן ראויין מצד החסד, תן להם מצד הדין ומצד השבועה שנשבעת לאברהם ליצחק ויעקב. ולפיכך אמר בסוף פסוק זה: אשר נשבעת לאבותינו מימי קדם. אבל כשהזכיר מידת אברהם ומידת יעקב בפסוק אחד, הטעם כדפירשנו לעיל. וה' יורנו דרכו הנכונה אמן: **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** This then, is the secret of these two matters being hinted in a single verse. That is, the verse states that if the Jewish people are unworthy of being granted goodness according to justice, it should be given to them out of kindness. This is the meaning of the words, “Give truth-*Emet*-*אמת* to Yaakov, kindness-*Chessed-חסד* to Avraham.” The verse therefore concludes with the words, “As you swore to our forefathers in days of old.” However, when the quality of Avraham and the quality of Yaakov are mentioned in a single verse, it is for the reason explained before. May *HaShem*-*יהו״ה*, blessed is He, show us His correct path! Amen! ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 45 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 45](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/45) אל **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** The following are the names and titles relating to the *Sefirah* of Kindness-*Chessed* mentioned in this gate: 1. Benevolent God-*E”l*-*א״ל* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 46 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 46](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/46) אל עליון **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 2. The Supernal God-*E”l Elyon*-*א״ל עליון* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 47 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 47](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/47) חסד אברהם **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 3. The Kindness of Avraham-*Chessed Avraham*-*חסד אברהם* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 48 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 48](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/48) ימין **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 4. The Right-*Yemin*-*ימין* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 49 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 49](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/49) קדוש **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 5. Holy-*Kadosh*-*קדוש* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 50 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 50](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/50) מים עליונים **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 6. The Upper Waters-*Mayim Elyonim*-*מים עליונים* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 51 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 51](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/51) אדיר **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 7. Powerful-*Adir-אדיר* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 52 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 52](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/52) חסד עולם **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 8. Worldly Kindness-*Chessed Olam*-*חסד עולם* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 53 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 53](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/53) שמים **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 9. The Heavens-*Shamayim*-*שמים* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 54 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 54](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/54) גדולה **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 10. Greatness-*Gedulah-גדולה* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 55 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 55](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/55) זרוע **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 11. The Arm-*Zro’ah*-*זרוע* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 56 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 56](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/56) אריה **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 12. The Lion-*Aryeh*-*אריה* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 57 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 57](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/57) בן **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 13. Son-*Ben*-*בן* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 58 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 58](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/58) וא"ו **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 14. The Letter *Vav*-*ו* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 59 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 59](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/59) אלו"ה **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 15. God-*Elo’ah*-*אלו״ה* ###### Sha'arei Orah, Seventh Gate, Fourth Sefirah 60 [Sha'arei Orah, Seventh Gate, Fourth Sefirah 60](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Seventh%20Gate,%20Fourth%20Sefirah/r/60) אל"ה **Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:** 16. God-*Elo’ah*-*אל״ה* [minus the *Vav*-*ו*].⁶¹). footnotes: ⁶¹ See Ginat Egoz, Rabbi Yosef Gikatilla’s preceding work, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy