## Sha'arei Orah, Ninth Gate, Second Sefirah

###### Sha'arei Orah, Ninth Gate, Second Sefirah 1
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**מן המצר קראתי יה ענני במרחב יה** (תהלים קיח, ה):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
**Gate Nine: (The *Sefirah* of *Chochmah*)**
*“From the straits I called Ya”h-*י״ה*; Ya”h*-י״ה *answered me with expansiveness.”* *-Psalms 118:5*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 2
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**השם התשיעי משמות הקודש** הוא הנקרא **י"ה**. צריך אתה לדעת כי השם הגדול שהוא יהו"ה יתברך הוא הנקרא שם המיוחד, כלומר סוד ייחוד כל י' ספירות כאחת. וכבר ביארנו כי שתי הספירות הראשונות כלולות באות יו"ד של שם המיוחד: קוצו של יו"ד סוד הכתר, ועיקר היו"ד, סוד החכמה. והספירה השלישית, מתאחדת בשתיהן, היא סוד הבינה הכלולה בסוד ה' ראשונה של שם. נמצאו שתי אותיות של שם שתיהן כלולות בג' ספירות עליונות. ואות ואו"ו של שם היא כוללת שש ספירות: ג' מחצי אות וא"ו ולמעלה, ואלו הן גדול"ה גבור"ה תפאר"ת; וג' מחצי אות וא"ו ולמטה, ואלו הן נצ"ח הו"ד ויסו"ד; והספירה האחרונה של שם, שהיא עשירית, כלולה באות אחרונה של שם שהיא אות ה':

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The ninth holy name is the name *Ya”h*-י״ה. Know that the Great Name *HaShem*-*יהו״ה*, blessed is He, is called the Singular Name (*Shem HaMeyuchad-שם המיוחד*) in that it is the secret of the Unity (*Yichud*-*יחוד*) of all ten *Sefirot* as one. As explained before, the first two *Sefirot* are included in the letter *Yod*-*י* of the Singular Name *HaShem*-*יהו"ה*. The thorn of the letter *Yod*-*י* is the secret of the Crown-*Keter* and the *Yod*-*י* itself is the secret of Wisdom-*Chochmah*. The third *Sefirah*, which adheres to both, is the secret of the *Sefirah* of Understanding-*Binah*, which is included in the first letter *Hey*-*ה* of the Name *HaShem*-*יהו״ה*. We thus find that the first two letters of the Name *HaShem*-***יה**ו״ה*, include the three upper *Sefirot*. The letter *Vav*-*ו*-6 of the Name *HaShem*-*יה**ו**״ה* includes six *Sefirot*, three from the upper half of the *Vav*-*ו*, these being Greatness-*Gedulah*, Might-*Gevurah*, and Splendor-*Tiferet*, and three from the lower half of the *Vav*-*ו*, these being Victory-*Netzach*, Majesty-*Hod*, and Foundation-*Yesod*. The final *Sefirah* of the Name *HaShem*-*יהו״ה*, which is the tenth,¹ of Kingship-*Malchut*. is included in the final letter of the Name *HaShem*-*יהו״**ה***, and is the letter *Hey*-*ה*.

footnotes:
¹ The Sefirah


###### Sha'arei Orah, Ninth Gate, Second Sefirah 3
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ועתה צריכים אנו להודיעך מה טעם שתי אותיות הראשונות של שם נקראו בפני עצמן, ושתי אותיות אחרונות של שם אינן נקראות בפני עצמן. כבר ידעת מה שפירשנו בשתי ההי"ן של שם: ה' ראשונה שהיא הבינה מייחדת ז' ספירות תחתונות, ה' אחרונה שהיא מלכות היא מתייחדת עם ט' ספירות עליונות על ידי יסוד. סוף דבר: עיקר כל עשר הספירות הוא ג' ספירות עליונות אשר מהן נשפעות כל שבע התחתונות, ואם חס ושלום ייפסקו המשכות השלוש אז נמצאת חורבן הבית ושריפת ההיכל וגלות הבנים בין האומות. ולפיכך חצי השם הראשון שהוא י"ה אפשר לו להיקראות בפני עצמו,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We now must inform you as to why the first two letters of the Name *HaShem*-***יה**ו״ה* are a name in and of themselves, whereas the final two letters of the Name *HaShem*-*יה**ו**״**ה*** are not a name in and of themselves. You already know what was explained about the two letters *Hey*-*ה* of the Name *HaShem*-*י**ה**ו״**ה***. That is, the first *Hey*-ה, which is Understanding-*Binah*, unifies with all seven lower *Sefirot*, and the final *Hey*-ה, which is Kingship-*Malchut*, unifies through Foundation-*Yesod*, to the nine upper *Sefirot*. However, ultimately, the primary aspect of all ten *Sefirot* are the three upper *Sefirot*, being that from them all influence is bestowed to the seven lower *Sefirot*. If, God forbid, these three cease drawing forth their influence, the Holy Temple is destroyed, the Sanctuary is burned down, and the children are exiled amongst the nations. This is why *Ya”h*-י"ה, which is the first half of the Name, can be called a name unto itself.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 4
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וחצי שם האחרון שהוא ו"ה איאפשר לו להיקראות בפני עצמו לפי שהוא קציצה בנטיעות, כי אין העליונות תלויות בתחתונות. וגם במניינו אינו עולה בכל השם, וכשאתה קורא י"ה הרי גם חצי השם האחרון נכלל בו ואין זה שום קציצה, וכן מניינו במילואו בסוד יו"ד ה"א עולה כ"ו, וחציו ככולו. וזה בחצי השם הראשון, אבל חצי השם האחרון עמידתו וקיומו בסוד י"ה הוא:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
In contrast, the final half of the Name, which are the letters *Vav-Hey*-*ו״ה*, cannot be called a name unto itself. This is because when these letters are on their own, the plantings are severed. This is because the upper *Sefirot* do not depend on the lower *Sefirot*, [but on the contrary, the reverse is true]. Moreover, the second half of the Name is not numerically equal to the whole Name. That is, when *Ya”h*-*י״ה* is read, it includes the second half of the Name, without any severance.²-ה of the Name *HaShem*-יהו"ה is made up of the letters *Dalet*-ד and *Vav*-ו, and therefore the letter *Hey*-ה includes both the *Vav*-ו-6, which are the six emotive *Sefirot*, and the *Sefirah* of Kingship-*Malchut*, which is the letter *Dalet*-*ד*. Another explanation is that the names of the letters of *Ya”h*-*י"ה* are *Yod-Hey*- *י**ו״ד********ה״**א***, in which the additional letters *Vav-Dalet-ו״ד*-10 and *Alef*-*א*-1 equal *Vav-Hey*-ו״ה-11. Thus, the name *Ya”h*-י״ה includes the *Vav-Hey*-*ו״ה-*11 within it, However, the reverse is not true, in that the letters Vav-Hey-*ו"ה-*11 do not include *Ya”h*-*י"ה*. Now the same is true of the *Sefirot*, in that the three upper *Sefirot* include the seven lower *Sefirot*, but the seven lower *Sefirot* do not include the three upper *Sefirot*. An additional matter will be stated shortly. (Also see Pardes Rimonim, Shaar 20, Ch. 3.) Likewise, the numerical value of *Ya”h*-*י״ה* when its letters are named is *Yod-Hey*-יו״ד ה״א, which equals כ״ו-26. Thus, half the Name *HaShem*-יהו״ה-26 is like the whole name. However, this only is true of the first half of the Name. In contrast, the second half of the Name *HaShem*-יה**ו״ה** depends on the secret of *Ya”h*-י״ה for its very existence and sustainment.

footnotes:
² There are several explanations of what this means. The first is that the form of the letter Hey


###### Sha'arei Orah, Ninth Gate, Second Sefirah 5
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וצריכין אנו לעוררך על מקומות הרבה בתורה שנאמר בהן שם י"ה, כגון: כי יד על כס י"ה מלחמה ליהו"ה בעמלק מדר דר (שמות יז, טז). מהו 'מדור דור'? וזהו פירוש הפסוק: עמלק הרשע בא מכוח נחש הקדמוני, ושם הוא דיבוקו וכוחו ומעת הטיל נחש הקדמוני זוהמה בחוה קיצץ אדם בנטיעות למעלה והפריד אלוף, וזהו סוד סילוק שכינה שעיקרה בתחתונים היתה: ולא מצאה היונה מנוח לכף רגלה (בראשית ח, ט). אף על פי שעמדו ישראל בסיני ופסקה זוהמתן, עם כל זאת פגם הלבנה לא הוסר מעולם כי אם לפעמים, בדילוגים, בבוא קרבנות ידועים, שעירים ידועים שבהן נדבק שעיר, ראשית כוחו של עמלק, וסימן: ראשית גוים עמלק (במדבר כד, כ). וכשבא עמלק הוסיף פשע על פגם הלבנה ונגע בכף ירך יעקב, ולפיכך נפרצה מלכות בית דוד. והנה כשנקצצו הנטיעות בזמן אדם הראשון ונגע עמלק בכף ירך יעקב, נקבעה פרשת זכור. והרי שתי אותיות אחרונות של שם כביכול פגומות על ידי עמלק, והטעם כי יד יהו"ה נגעה בם, כאמרו: והיתה יד יהו"ה בכם (שמואל, יב, טו) ואומר: דרך נחש עלי צור (משלי ל, יט), וסימן: ויבא עמלק וילחם עם ישראל ברפידים (שמות יז, ח) ברפיון ידים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We now must awaken you to many places in Torah where the name *Ya”h*-י״ה is found. For example, the verse states,³ “For a hand is [raised in oath] on the throne of *Ya”h*-י״ה; *HaShem*-יהו״ה maintains a war against Amalek from generation to generation.” What does it mean, “From generation to generation-*MiDor Dor*-מדור דור”? The following explains this verse: The wicked Amalek⁴-ספק-240,” in that the external husk (*Kelipah*) of Amalek sows doubt, as will soon be intimated. comes from the power of the primordial snake (*Nachash HaKadmonee*). He adheres to him and derives his strength from him. From the time that the primordial snake (*Nachash HaKadmonee*) instilled his contamination into Chavah,⁵ Adam severed the plantings above⁶) in his dreams. He thus caused a separation between the *Sefirah* of Kingship-*Malchut* and the *Sefirah* of Splendor-*Tiferet*. This caused the plantings to be severed, and the conduits to pour out wasted influence. This caused the separation of the Ingathering of Israel-*Knesset Yisroel* from the Holy One, blessed is He, in which the title Lord-*Adona”y*-אדנ״י was separated from the Name *HaShem*-יהו״ה, thus blemishing the letters *Vav*-*Hey*-*ו"ה* of the Name HaShem-יהו"ה. He then repented and returned to his wife Chavah and gave birth to his son Sheth who was born “in his likeness and image.” See Genesis 5:3 and Rashi there; Midrash Bereishit Rabba 20:11, 24:6; Bamidbar Rabba 14:12; Zohar III 31a, and elsewhere. and “estranged the Master-*Alooph*-*אלוף*.”⁷-אדנ״י from the Name *HaShem*-יהו״ה, thus concealing the Master of the World-*Aloopho Shel Olam*-אלופו של עולם. This is the secret of the withdrawal of the Indwelling Presence of *HaShem*-יהו״ה, blessed is He, the Shechinah, the essential root of which was in the lower worlds,⁸-יהו״ה, the *Ikkar Shechinah*, was in the lower worlds.” so that, “the dove could not find a resting place for the sole of its foot.”⁹-יונה refers to the Ingathering of Israel-*Knesset Yisroel*, the Indwelling Presence of *HaShem*-*יהו״ה*, the *Shechinah.* This verse thus hints at the exile of the Indwelling Presence of *HaShem*-*יהו״ה*, blessed is He, from (Isaiah 66:1) “the earth (*Aretz*-*ארץ*) is My footstool,” as well as the exile of the Jewish people. See Talmud Bavli, Brachot 53b; Tikkunei Zohar 22b. Now, even though when the children of Israel stood at Mount Sinai, their contamination ceased,¹⁰-יהו״ה, blessed is He, in a manner that there is no room for doubt-*Safek*-ספק-240 (which is Amalek-עמלק-240) as it states (Exodus 19:20), “And *HaShem*-יהו״ה came down upon Mount Sinai,” and (Exodus 20:2), “I am *HaShem*-יהו״ה your God,” that we heard directly from the Almighty One, as discussed before in Gate Six. nevertheless, the blemish of the moon¹¹ (*Levanah*-לבנה) was never removed,¹²-The Gate on the Diminishment of the Moon), Etz Chayim, Shaar 36 (*Shaar Mi’ut HaYare’ach*-The Gate on the Diminishment of the Moon) and elsewhere. except at specific intervals in time [on *Rosh Chodesh*-the new moon] when certain known sacrifices are offered, namely the known he-goats (*Se’irim*-שעירים) that Se’ir adheres to, in that Se’ir is the first (*Reishit*-*ראשית*) of Amalek’s strength.¹³ The sign for this is the verse,¹⁴ “The first of the nations (*Reishit Goyim-*ראשית גוים) is Amalek.” When Amalek came,¹⁵) came and waged war on the Ingathering of Israel, their intention was to cause the separation of the *Sefirah* of Foundation-*Yesod* from the Sefirah of Kingship-*Malchut*, by blemishing the Sign of the Holy Covenant-*Ot Brit Kodesh*-אות ברית קודש (the circumcision), so that it will not receive beneficence from the upper *Sefirot*. he added further iniquity to the blemish of the moon by “disjointing Yaakov’s thigh,”¹⁶ thereby shattering the Kingdom of the House of David.¹⁷ of Kingship-*Malchut* is called “The Kingship of the House of David”-*Malchut Beit David*-*מלכות בית דוד*, as discussed in the First Gate. Now, when the plantings were severed at the time of Adam, and when Amalek “disjointed Yaakov’s thigh,” the Torah portion of Remember-*Zachor*-*זכור* what Amalek did to you (*Parshat Zachor*) was established.¹⁸-זכור what Amalek did to you,” (which is to be recalled daily, see Mishneh Torah, Hilchot Melachim 5:5). As explained in Gate Two, the aspect of Remember-*Zachor*-זכור corresponds to the *Sefirah* of Foundation-*Yesod*, which is where Amalek attempts to cause blemish in order to separate the *Sefirah* of Foundation-*Yesod* from the *Sefirah* of Kingship-*Malchut*. Therefore, to repair this, the Torah portion of *Zachor*-זכור is recited daily to repair this. Also see Zohar II 66a. Thus, the final two letters of the Name *HaShem*-*יה**ו**״**ה***, were blemished by the hand (*Yedei*-*ידי*) of Amalek, so to speak. This was possible because the hand of *HaShem-Yad HaShem*-יד יהו״ה afflicted them, as in the verse,¹⁹-יהו״ה your God, is your King! And now, here is the king who you have chosen, who you requested; for behold, *HaShem*-יהו״ה has set a king over you. If you will fear *HaShem*-יהו״ה and worship Him and listen to His voice and do not rebel against the word of *HaShem*-יהו״ה, then you and the king who reigns over you shall follow after *HaShem*-יהו״ה your God. But if you do not listen to *HaShem’s*-יהו״ה voice and rebel against the word of *HaShem*-יהו״ה, the hand of *HaShem*-*יהו״ה* shall be against you and against your fathers.” “The hand of *HaShem-Yad HaShem*-יד יהו״ה shall be against you,” and it states,²⁰-צור who gave birth to you, and have forgotten the God who brought you forth.” See Midrash Eichah Rabba 1:33; Also see Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 2; Zohar II 64a; Etz Chayim, Shaar 49, Ch. 7. “the way of a snake-*Nachash*-נחש is upon a rock-*Tzur*-צור.” The sign for this is the verse,²¹ “Amalek came and fought against Israel in Rephidim-רפידים,” meaning,²²-**רפ**יון **ידים**,’ in that the Jewish people were slack in their Torah study [and observance], and it is on account of this that the enemy came upon them.” That is to say, through a weakening in the *Sefirot* of the “hands” and below, which are the *Sefirot* indicated by the letters *Vav-Hey*-*ו״ה* of The Name *HaShem*-*יהו״ה*, Amalak and the primordial snake (*Nachash HaKadmoni*) are able to set their hand against those *Sefirot*. It is for this reason that (Exodus 17:11), “Whenever Moshe raised his hands, Israel was stronger, and when he lowered his hands, Amalek was stronger,” [and particularly, when he would raise the middle finger of his hands, which is the *Sefirah* of Splendor-*Tiferet* and is the Name *HaShem*-יהו״ה, then the children of Israel prevailed. See Zohar III 186a-b (*Yenukah*).] “Because of the slackness of their hands-*Riphyon Yadayim*-רפיון ידים.”

footnotes:
³ Exodus 17:16
⁴ The numerical value of Amalek-עמלק-240 is the same as “doubt-Safek
⁵ Talmud Bavli, Shabbat 146a
⁶ After the sin of the Tree of the knowledge of good and evil, Adam separated from his wife Chavah for one-hundred and thirty years, during which time he had nocturnal emissions of his seed with she-demons (Liliot
⁷ See Proverbs 17:9 – That is, he brought about a separation of the title Lord-Adona”y
⁸ Midrash Shir HaShirim Rabba 5:1 to Song of Songs 5:1 – “At first, the essential root of the Indwelling Presence of HaShem
⁹ Genesis 8:9 – The dove-Yonah
¹⁰ Talmud Bavli, Shabbat 146a ibid. – “When the Jewish people stood at Mount Sinai their contamination (which was instilled in Chava by the primordial snake ceased.” That is, at the giving of the Torah at Mount Sinai there was a direct revelation of the true unity and singularity of the Name HaShem
¹¹ Kingdom-Malchut
¹² See at greater length in Talmud Bavli, Chulin 60b; This is explained at length in Pardes Rimonim, Shaar 18 (Shaar Mi’ut HaYare’ach
¹³ That is, the verse (Genesis 36:20) states, “These are the sons of Se’ir-שעיר the Horite… Lotan,” and (Genesis 36:22), “Lotan’s sister was Timna,” and (Genesis 36:12), “Timna was the concubine of Esav’s son Eliphaz; She gave birth to Amalek-עמלק-240 from Eliphaz.” (Also note Rashi there, that her birth came about through promiscuity and adultery, in which there was doubt-Safek-ספק-240 as to who her father was, which is why the verse only specifies that “Lotan’s sister was Timna.”)
¹⁴ Numbers 24:20 – Amalak was the first nation to attack the Jewish people after they left Egypt, and did so without any reason or provocation.
¹⁵ That is, when Amalek (who is rooted in the blemish of the moon-Levanah
¹⁶ Genesis 32:26, 33; Also see Zohar I 146a, 170b; Zohar II 111b; Tikkunei Zohar 36a and elsewhere. Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity (with commentary), Ch. 35, and the explanatory notes and citations there.
¹⁷ That is, the Sefirah
¹⁸ That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor
¹⁹ Samuel I 12:12-15 – “But when you saw that Nachash-נחש, king of the children of Ammon, came upon you, you said to me, ‘No, but a king shall reign over us!’ But HaShem
²⁰ Proverbs 30:19 – Also note the explanation (in Gate Six) about the verse (Deuteronomy 32:18), “You have weakened the Rock-Tzur
²¹ Exodus 17:8
²² Mechilta d’Rabbi Yishmael 17:8 – “Rephidim-רפידים means ‘The slackening of the hands-Riphyon Yadayim


###### Sha'arei Orah, Ninth Gate, Second Sefirah 6
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ולפיכך הוצרך לומר כי נחש הקדמוני ועמלק שניהם נגעו בשתי אותיות אחרונות שהם ו"ה, ולא נשאר מן השם שלא פשטו יד בו כי אם אותיות י"ה לפי שאין בהם מקום אחיזה לשרים העליונים, לפי שהן למעלה, כמו שביארנו. ולפיכך אמר 'כי יד על כס י"ה', נגעו בכסא ונתנו בו פגם ונשאר כ"ם, נגעו בשתי אותיות אחרונות ונשאר י"ה, ולפיכך, על כ"ס י"ה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We therefore must say that the primordial snake (*Nachash HaKadmoni*) and Amalek blemished the two final letters of *HaShem’s*-יהו"ה name, which are *Vav-Hey*-*ו״ה*, so that only the letters *Yod-Hey*-*י״ה* remained unaffected. This is because there is utterly no room there for the supernal ministers of the nations to have a hold, since these letters are above them, as explained before. The verse therefore states,²³ “For a hand is [raised in oath] on the throne-*Keis*-כס of *Ya”h*-י״ה.” That is, they only blemished the “throne-*Kis’eh*-כסא,”²⁴-ו״ה (and the lower *Sefirot* indicated by them) are the “throne-*Kis’eh*-*כסא*” and chariot for the letters *Yod-Hey*-*י״ה* (and the upper three *Sefirot* indicated by them). See Rabbeinu Bacheye to Exodus 17:16 at length. so that all that remained was “concealment-*Keis*-*כס*.”²⁵-*כסא*” is written missing the *Aleph*-*א* in this verse, as “throne-*Keis*-*כס*” which also means “covering” and concealment, in that Amalek caused the concealment of the *Aleph*-*אלף*, and “estranged the Master-*Aloof*-*אלוף*.” See Rabbeinu Bacheye to Exodus 17:16 at length. They thus blemished the final two letters, whereas the letters *Yod-Hey*-*י״ה* remained. The verse therefore states, “For a hand is [raised in oath] on the throne-*Keis*-כס of *Ya”h*-י״ה.”

footnotes:
²³ Exodus 17:16
²⁴ That is, the letters Vav-Hey
²⁵ That is, the word “throne-Kis’eh


###### Sha'arei Orah, Ninth Gate, Second Sefirah 7
[Sha'arei Orah, Ninth Gate, Second Sefirah 7](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/7)

והמבין זה יבין סוד פרשת זכור ופרשת מעבר יבק, כי הכול כלול במקומות הללו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Whoever understands this, will understand the secret of the Torah portion of “Remember-*Zachor*-*זכור*,”²⁶-זכור what Amalek did to you,” in which the aspect of Remember-*Zachor*-זכור corresponds to the *Sefirah* of Foundation-*Yesod*, which is where Amalek tries to cause blemish in order to separate the upper *Sefirot* from the *Sefirah* of Kingship-*Malchut*, that is, to separate the Name *HaShem*-יהו״ה from His title of Lordship-*Adona”y*-אדנ״י, as mentioned before. Thus, to repair this, the Torah portion of *Zachor*-זכור is recited daily. Also see Zohar II 66a. as well as the Torah portion of the crossing of the Ford of Yabok-*יבק*,²⁷-אהי״ה-21 *HaShem*-יהו״ה-26 and *Adona”y*-*אדנ״י*-65, equaling Yabok-*יבק*-112. That is, Amalek wanted to cause a separation of the union of the Crown-*Keter*, Splendor-*Tiferet* and Kingship-*Malchut*, of the middle line. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (*Shaar HaHavayah*). for both these Torah portions include this matter.

footnotes:
²⁶ That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor
²⁷ Genesis 32:23-33, about the incident in which Yaakov was attacked by the angel of Esav and wrestled with him. See previous citations where this is explained further. Now, it should be pointed out that the name Yabok-יבק-112 has the same numerical value of the three names of the middle line (mentioned in the introduction and elsewhere). These names are Eheye”h


###### Sha'arei Orah, Ninth Gate, Second Sefirah 8
[Sha'arei Orah, Ninth Gate, Second Sefirah 8](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/8)

והנני רומז: כל גוים סבבוני (תהלים קיח, י), במקום שיש להם לשרי האומות מקום אחיזה. וזהו סוד וא"ו של שם הכוללת שש הספירות, כי סוד וא"ו של שם נקרא יהו"ה בכל התורה, וסימן: לך יהו"ה הגדולה והגבורה והתפארת והנצח וההוד, יסו"ד - עוקץ תחתון. ועל זה נאמר 'כל גוים סבבוני', כי סביב אות וא"ו של שם מקיפין כל שרי האומות, ומאות וא"ו ולמעלה שהוא סוד י"ה אין להם עלייה: ואתה על במותימו תדרוך (דברים לג, כט), והרכבתיך על במותי ארץ והאכלתיך נחלת יעקב אביך (ישעיהו נח, יד).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
I shall now further hint at this matter. The verse states,²⁸ “All the nations surround me,” referring to the place where the ministering angels of the nations have room to take hold. This refers to the secret of the letter *Vav*-ו-6 of the Name *HaShem*-יה**ו**״ה, which includes six-*Sefirot*. The secret of the *Vav*-ו is called *HaShem*-יהו״ה throughout Torah.²⁹ of Splendor-*Tiferet*, as explained at length in Gate Five. The sign for this is the verse,³⁰ “Yours, *HaShem*-*יהו״ה*, is the greatness-*Gedulah*, and the Might-*Gevurah*, and the Splendor-*Tiferet*, and the Victory-*Netzach*, and the Majesty-*Hod*,” with Foundation-*Yesod*³¹ of Foundation-*Yesod*-יסוד-80 is hinted in the continuation of the verse, “For all-*Kee Kol*-כי כל-80 in the heavens and the earth is Yours.” being the lower thorn of the letter *Vav*-*ו*-6. About this the verse states, “All the nations surround me,” being that the ministering angels of the nations surround the letter *Vav*-ו of the Name. However, from the letter *Vav*-ו and up is the secret of *Ya”h*-*י״ה*, where they cannot ascend, but rather,³² “Your foes will try to deceive you, but you will trample their high places,” and,³³ “I will mount you astride the heights of the earth, and I will provide you with the inheritance of your forefather Yaakov.”³⁴

footnotes:
²⁸ Psalms 118:10
²⁹ That is, the Sefirah
³⁰ Chronicles I 29:11
³¹ As mentioned before, the Sefirah
³² Deuteronomy 33:29
³³ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid.
³⁴ These verses, and the limitless portion of Yaakov (in contradistinction to the limited portions of Avraham and Yitzchak) were explained in the preceding Gate.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 9
[Sha'arei Orah, Ninth Gate, Second Sefirah 9](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/9)

ולפי שאמר 'כל גוים סבבוני', נאמר: ראשית גוים עמלק (במדבר כד, כ). ולפיכך הוא נכנס תחילה לגלות סתריהם של ישראל ופשט יד בשתי אותיות אחרונות של שם ו"ה, לפיכך: כי יד על כס יה מלחמה לי"י בעמלק. כשהוא אומר 'מלחמה לי"י בעמלק', איני יודע מי במי; כשהוא אומר 'מדור דור' גילה הדבר וגילה המקום שפשט בו יד עמלק, וסימן: דור הולך ודור בא והארץ לעולם עומדת, זה שמי לעולם וזה זכרי לדור דור (שמות ג, טו). לפיכך: זכור יהו"ה לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה (תהלים קלז, ז).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Thus, because it states, “All the nations surround me,” and it states,³⁵ “The first of the nations is Amalek,” it therefore was he who first entered to reveal the hidden matters of the Jewish people, setting his hand against the final two letters of the Name, which are *Vav-Hey*-ו״ה. The verse thus states,³⁶ “For a hand is [raised in oath] on the throne of *Ya”h*-י״ה; *HaShem*-יהו״ה maintains a war against Amalek from generation to generation.” From the words, “*HaShem*-יהו״ה maintains a war against Amalek,” we do not know which of [the *Sefirot*] is being referred to. However, with the concluding words of the verse, “From generation to generation-*MiDor Dor*-מדור דור,” the matter is revealed, in that it reveals what place Amalek set his hand against. The sign for this is the verses,³⁷ “A generation-*Dor*-*דור* goes and a generation-*Dor*-*דור* comes, but the earth-*Aretz*-*ארץ* endures forever,”³⁸ of Kingship-*Malchut* and,³⁹ “This is My Name forever, and this is my remembrance from generation to generation-*l’Dor Dor*-*לדור דור*.”⁴⁰**-יהו״ה**, the God of your forefathers, the God of Avraham, the God of Yitzchak, and the God of Yaakov, has sent me to you.’” The word, “forever-*Le’olam*-לעלם” is written missing the letter *Vav*-*ו* here, signifying its ‘concealment-*He’elem*-*העלם.*’ That is, this verse signifies the necessary union of the Written Torah (in which the Name is written *HaShem*-*יהו״ה*) with the Oral Torah, (in which His title Lord-*Adona”y*-*אדנ״י* is pronounced instead), this being the union of Splendor-*Tiferet* and Kingship-*Malchut*. This is as stated (Talmud Bavli, Pesachim 50a), “Rabbi Avina raised a contradiction, ‘It is written, ‘This is My Name to conceal-*Le’Alem*-*לעלם*,’ and it then states, ‘This is My mention-*Zichree*-*זכרי* for all generations.’ [That is, the beginning of the verse indicates that it is to be concealed, whereas the end of the verse indicates it is to be mentioned. Alternatively, if it is obvious that ‘This is My Name,’ the end of the verse appears to be redundant – see Rashi there.] Rather, the Holy One, blessed is He, said, ‘I am not read as I am written. I am written *Yod-Hey*-*יו״ד ה״א* [*HaShem*-*יהו״ה*], but I am read with *Aleph-Dalet*-*אלף דלת* [*Adona”y*-*אדנ״י*]. That is, this verse teaches both names as one – See Rashi there.] (It should also be pointed out that the numerical value of “My Name-*Shmee*-*שמי*-350, plus *Ya”h*-*י״ה*-15 equals the 365 negative commandments, and the numerical value of My mention-*Zichree*-זכרי-237, plus *Vav-Hey*-ו״ה-11 equals the 248 positive commandments.) Additionally, “This is My Name” refers to *HaShem*-יהו״ה, which is the quality of Splendor-*Tiferet*, and “This is My Remembrance-*Zichree*-זכרי” refers to the quality of Foundation-*Yesod*, which is the secret of Remembrance-*Zachor*-*זכור*, as mentioned before, and “from generation to generation-*Dor Dor*-*דר דר*” refers to Kingship-*Malchut* as learned from a *Gezeirah Shavah* to the previous verse. Thus, these verses indicate what matter Amalek set their hand against. The verse thus states,⁴¹ “Remember (*Zechor*-*זכור*) *HaShem*-*יהו״ה* for the children of Edom, the day of Jerusalem’s [destruction], how they said, ‘Destroy! Destroy, to its very foundation-*Yesod*-*יסוד*!’”

footnotes:
³⁵ Numbers 24:20 – After the children of Israel left Egypt, Amalek was the first nation to attack them. Moreover, this attack was without reason or provocation.
³⁶ Exodus 17:16
³⁷ Ecclesiastes 1:4
³⁸ That is, the Sefirah
³⁹ Exodus 3:15
⁴⁰ That is, “This is My Name” refers to the beginning of the verse, “So shall you say to the Children of Israel, ‘HaShem
⁴¹ Psalms 137:7


###### Sha'arei Orah, Ninth Gate, Second Sefirah 10
[Sha'arei Orah, Ninth Gate, Second Sefirah 10](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/10)

ואחר שידעת זה תוכל להתבונן מה שקבעו הנביאים בשני מקומות. עובדיה גר אדומי אמר בנבואת אדום: ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ליהו"ה המלוכה (עובדיה א, כא). זכריה אמר: ואספתי את כל הגוים אל ירושלים למלחמה וגו' ויצא ה' ונלחם בגויים ההם כיום הלחמו ביום קרב, ואז: והיה י"י למלך על כל הארץ ביום ההוא יהיה י"י אחד ושמו אחד (זכריה יד, ב; ט), ואומר: ראשית גוים עמלק. זהו סוד 'כי יד על כס יה מלחמה ליהו"ה בעמלק מדור דור':

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now that you know this, contemplate what the prophets established in two places. The prophet Ovadia, the Edomite convert, said a prophecy about Edom,⁴² “And saviors will ascend Mount Zion-*Har Tziyon*-*הר ציון* ⁴³), Zion-*Tziyon*-ציון-156 (which has the numerical value of Yosef-יוסף-156) refers to the *Sefirah* of *Yesod*, and as it ascends and unifies with the quality of Understanding-*Binah*, it is called the Mountain of Zion-Tziyon-*Har Tziyon*-הר ציון, as mentioned in Gate Eight. to judge the Mount of Esav,⁴⁴-*הר עשו* also called the Mount of Se’ir-*Har Sei’ir*-*הר שעיר*, refers to the mountains of darkness and the demons called the goat-demons-*Se’ir*-*שעיר*. See there at length. and the Kingdom⁴⁵ of Kingship-*Malchut*, which is His title of Lordship-*Adona”y-אדנ״י* will then be unified with the Name *HaShem*-*יהו״ה*. will be *HaShem*’s-*יהו״ה*.”⁴⁶ of Foundation-*Yesod* with the *Sefirah* of Kingship-*Malchut*, that is, *HaShem*-יהו״ה with Lord-*Adona”y*-אדנ״י, that is, the Holy One, blessed is He, with His *Shechinah*, which is called the Ingathering of Israel-*Knesset Yisroel*-כנסת ישראל, it then will be called “The Mountain of *HaShem*-*Har HaShem*-הר יהו״ה,” as discussed in the Second Gate. The prophet Zachariah said,⁴⁷ “I will gather all the nations to Jerusalem for war… and *HaShem*-*יהו״ה* will go out and wage war against those nations, as He waged war on the day of battle… and [then] *HaShem* will be King over all the earth (*Aretz*-*ארץ*); On that day *HaShem* will be One-*HaShem Echad*-*יהו״ה אחד* and His Name One-*u’Shmo Echad*-*ושמו אחד*.”⁴⁸-אדנ״י and the Bearer of that title, the Singular Preexistent Intrinsic Essential and Unlimited Being, *HaShem*-יהו״ה Himself, blessed is He and blessed is His Name. See at great length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (*Shaar HaHavayah*), The Gate of His Title (*Shaar HaKinuy*), and The Gate of His Sanctuary (*Shaar HaHeichal*). It also states,⁴⁹ “The first of the nations is Amalek,” and,⁵⁰ “For a hand is [raised in oath] on the throne of *Ya”h*-י״ה: *HaShem*-יהו״ה maintains a war against Amalek, from generation to generation.”

footnotes:
⁴² Obadiah 1:21
⁴³ As mentioned in Gate Two (Yesod
⁴⁴ As mentioned in the Second Gate, the Mount of Esav-Har Eisav
⁴⁵ That is, the Sefirah
⁴⁶ That is, upon the reunification of the Sefirah
⁴⁷ Zachariah 14:2-14:9
⁴⁸ And it will no longer be possible to cause a separation between His title of Lordship-Adona”y
⁴⁹ Numbers 24:20
⁵⁰ Exodus 17:16


###### Sha'arei Orah, Ninth Gate, Second Sefirah 11
[Sha'arei Orah, Ninth Gate, Second Sefirah 11](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/11)

ורבותינו ז"ל תיקנו בפסוקי דזמרה שני אלו הפסוקים בסוף: ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ליהו"ה המלוכה והיה יהו"ה למלך על כל הארץ ביום ההוא יהיה יהו"ה אחד ושמו אחד. במקום זה הקריבו שתי הנבואות זו לזו. ובהתאחד אלו שתי נבואות, יתייחד השם יתברך ב"ה. והמבין עומק מה שתיקנו בדבר זה יבין סוד 'כל גוים סבבוני בשם יהו"ה כי אמילם', וסוד 'ראשית גוים עמלק', וסוד פרשת זכור ופרשת מעבר יבק. לפיכך יש לך להתבונן מה שכתוב בתורה 'כי יד על כס יה', על ידו יבואו התשועות והגאולות והטובות לישראל; כי בשעה שישראל בגלות, כביכול נוגעת הצרה לאברהם יצחק ויעקב ודוד הכלולים בסוד ו"ה, ולפיכך שם י"ה צריך להושיע ולגאול, וסימן: עזי וזמרת י"ה ויהי לי לישועה (שמות טו, ב), ואומר: מן המצר קראתי יה (תהלים קיח, ה), מן המצר שהוא סוד ו"ה שיש לה מצרים, שבעים שרי האומות סביב: כל רודפיה השיגוה בין המצרים (איכה א, ג). לפיכך: 'מן המצר קראתי י"ה', שאין לו מצרים, לפי שהוא מקום הרחובות הנהר ועולם הרחמים שאין בהן מקום אחיזה לשרים העליונים ולא לגוייהם, אלא ליעקב שהוא קו האמצעי ועולה למעלה מאברהם ויצחק, לפיכך: והרכבתיך על במותי ארץ והאכלתיך נחלת יעקב אביך,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Moreover, our sages, of blessed memory, established these very two verses at the end of *Pesukei d’Zimrah*-Verses of Song [recited every day in the morning prayers].⁵¹-*זמירות*” [or Verses of Song-*Pesukei d’Zimra*-*פסוקי דזמרה*] from the term “machete-*mazmer*-מזמר,” as in the verse (Isaiah 18:5), “He will cut down the young branches with machetes-*mazmerot-*מזמרות.” About this scripture states (Psalms 119:54), “Your statutes were like machetes-*zemirot*-זמירות for me in the house of my fears-*megurai*-מגורי.” This is to say that in those places on the way that I was in fear and terror-*magor*-מגור, I scattered and cut through them with those machetes-*zemirot*-זמירות [the verses (Torah) and statutes (*mitzvot*)].” That is, every morning we pray, “And saviors will ascend Mount Zion to judge the Mount of Esav, and the Kingdom will be *HaShem*’s-יהו״ה; And *HaShem*-*יהו״ה* will be King over all the earth. On that day *HaShem* will be One-*HaShem Echad*-יהו״ה אחד and His Name One-*u’Shmo Echad*-ושמו אחד.” It is at this point in our prayers that the sages joined these two prophecies, this one-*Zu-*זו with that one-*Zu*-זו.⁵²-אחד-13 Above with the one-*Echad*-אחד-13 below, thus affecting the unification of the Name *HaShem*-יהו״ה-26. For, upon the joining of these two prophecies as one, the Name *HaShem*-יהו״ה, blessed is He, is unified. Whoever understands the depth of what the sages established here, will understand the secret of the verse,⁵³ “All the nations surround me, in the Name of *HaShem*-יהו״ה, I cut them off!”⁵⁴) and on. and the secret of the verse, “The first of the nations is Amalek,” and the secret of the Torah portion of Remember-*Zachor*-*זכור* (*Parshat Zachor*), and the secret of the Torah portion of the crossing of the Ford of Yabok-*יבק*.⁵⁵ It therefore behooves you to contemplate the verse in Torah,⁵⁶ “For a hand is [raised in oath] upon the throne of *Ya”h*-י״ה,” and realize that by means of this,⁵⁷-י״ה, referring to the upper three *Sefirot*. salvations, redemptions and goodness will come to the Jewish people. For when the Jewish people are in exile, it is as though the travails have also come upon Avraham, Yitzchak, Yaakov, and David, all of whom are included in the letters *Vav-Hey*-ו״ה.⁵⁸-כסא) and Chariot (*Merkavah*) as explained before. That is, Avraham is Kindness-*Chessed* (and Victory-*Netzach* branches from kindness), Yitzchak is Might-*Gevurah* (and Majesty-*Hod* branches from might), Yaakov is Splendor-*Tiferet* (and Foundation-*Yesod* branches from Splendor*-Tiferet*) and David is Kingship-*Malchut*. They thus are all included in the letters *Vav-Hey*-ו״ה. Therefore, during a time of exile, it is as though they too are afflicted. Therefore, salvation and redemption must come from above them, that is, from the letters *Yod-Hey*-י״ה, which are the three upper *Sefirot*. Thus, the name *Ya”h*-*י״ה* must bring salvation and redemption. The sign for this is the verse,⁵⁹ as part of the Song of the Sea. “The might and vengeance⁶⁰-זמרת” in this verse, which Onkelos translated as “Song of *Ya”h*-י״ה” or “The Praise of *Ya”h*-י״ה.” However, as explained in Gate One, it also means “to cut off,” as explained in Gate One. of *Ya”h*-*י״ה* was salvation for me.” Similarly, another verse states,⁶¹ “From the straits I called *Ya”h*-*י״ה*.” That is, from the constraints (*Meitzar*-*מיצר*), which refer to the secret of the letters *Vav-Hey*-ו״ה, which has castigators and constraints (*Meitzarim*-*מצרים*), in that they are surrounded by the ministering angels of the seventy nations. This is as explained before⁶² on the verse,⁶³ “[Judah has gone into exile because of suffering and great servitude. She dwelled amongst the nations, but found no rest;] all her pursuers overtook her between the straits-*Mitzarim*-*מצרים*.” The verse therefore specifies, “From the straits I called ***Ya”h*-*י״ה***,” being that *Ya’h-י"ה* has no constraints, limitations, or castigators, since it is the place of the Expansiveness of the River-*Rechovot HaNahar*-*רחובות הנהר*,⁶⁴ of Understanding-*Binah* (and the other two upper *Sefirot* that are revealed through it), as explained in the preceding Gate Eight. It is for this reason that the verse concludes, “*Ya”h*-*י״ה* answered me with expansiveness-*Merchav*-*מרחב*,” as discussed there, and as will be mentioned shortly. and the World of Mercy-*Olam HaRachamim,* where there is no room whatsoever for the ministering angels or their nations to have a hold. Rather, it solely is given to Yaakov, who is the middle line-*Kav HaEmtza’ee*-קו האמצעי that ascends higher than Avraham and Yitzchak. The verse therefore states,⁶⁵ “Then you will delight in *HaShem*-יהו״ה, and I will mount you astride the heights of the earth-*Bamatei Aretz*-במתי ארץ; I will provide you the inheritance of your forefather Yaakov.”⁶⁶ The verse therefore specifies, “From the straits (*Meitzar*-מיצר) I called ***Ya”h*-*י״ה***.”

footnotes:
⁵¹ As mentioned at the beginning of Gate One, “They are called “songs-Zemirot
⁵² That is, the One-Echad
⁵³ Psalms 118:10
⁵⁴ See Ginat Egoz of our master and teacher, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah
⁵⁵ Genesis 32:23-33 – See the previous note regarding this.
⁵⁶ Exodus 17:16
⁵⁷ The name Ya”h
⁵⁸ This is because Avraham, Yitzchak, Yaakov and David are the four legs of the Throne (Kis’eh
⁵⁹ Exodus 15:2, recited in the Pesukei d’Zimra
⁶⁰ See Rashi to Exodus 15:2 about the word “Zimrat
⁶¹ Psalms 118:5-6
⁶² In the Eighth Gate.
⁶³ Lamentations 1:3
⁶⁴ That is, the Sefirah
⁶⁵ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid.
⁶⁶ See Gate Eight at length.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 12
[Sha'arei Orah, Ninth Gate, Second Sefirah 12](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/12)

ולפיכך: מן המיצר קראתי י"ה. ומה שאמר 'ענני במרחב י"ה', כלומר, שלוש הספירות העליונות, השתיים מהן אינן נגלות לעולם, והשלישית שהיא הבינ"ה נגלית מקצתה, לא כולה. כמו שאמרו רבותינו ז"ל: חמישים שערי בינה נבראו בעולם וכולם נתנו למשה חוץ מאחד, והיא שקולה כנגד כל המ"ט שערים שעמה. ולפי שהבינה היא ספירה שלישית ועל ידיה פועלות שתי הספירות העליונות שאינן נראות כלל, והבינ"ה נקראת רחובות הנהר ועל ידיה באות התשועות והגאולות, כמו שביארנו, לפיכך: 'ענני במרחב י"ה', באותה הספירה השלישית הנקראת רחובות. ויצחק אמר: כי עתה הרחיב יהו"ה לנו (בראשית כו, כב), והפסוק הזה צורך גדול הוא.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, about the continuation of the verse, “*Ya”h*-*י״ה* answered me with expansiveness-*Merchav*-מרחב,” this means, with the upper three *Sefirot*. Now, two of them are never revealed,⁶⁷ and Wisdom-*Chochmah*, which are only awakened and revealed through the medium of the Understanding-*Binah*, as discussed in the previous Gate Eight, and as will be mentioned momentarily. however the third, which is Understanding-*Binah*, is revealed in small measure, but not entirely, as our sages, of blessed memory, said,⁶⁸ “Fifty Gates of Understanding-*Binah* were created in the world, and all were given to Moshe, except one.” That one gate is equal to all her other forty-nine gates. Now, because Understanding-*Binah* is the third *Sefirah*, and through her the two upper *Sefirot* act, since they cannot be perceived directly, it therefore is Understanding-*Binah* that is called the “Expansiveness of the River-*Rechovot HaNahar*-רחובות הנהר,” and it is through her that salvations and redemptions come, as already explained. Thus, the verse specifies, “*Ya”h*-*י״ה* answered me with expansiveness-*Merchav*-מרחב,” meaning, with the third *Sefirah*, which is called Expansiveness-*Rechovot*-רחובות. Likewise, with Yitzchak,⁶⁹ “He called its name Expansiveness-*Rechovot*-רחובות, and said, ‘Because now *HaShem*-יהו״ה has expanded-*Hercheev-*הרחיב for us, and we can be fruitful in the land-*Aretz*-ארץ.’” This verse is a very great need for us.

footnotes:
⁶⁷ The Crown-Keter
⁶⁸ Talmud Bavli, Rosh HaShanah 21b
⁶⁹ Genesis 26:22


###### Sha'arei Orah, Ninth Gate, Second Sefirah 13
[Sha'arei Orah, Ninth Gate, Second Sefirah 13](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/13)

והנה על ידי הבינ"ה, שהיא רחובות והיא סוד חמישים, יצאנו ממצרים, והיא סוד התשועות והגאולות, כמו שביארנו, ולפיכך: עוי וזמרת י"ה ויהי לי לישועה (שמות טו, ב). התורה אמרה ברמז, והנביא גילה יותר ואמר: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת י"ה ויהי לי לישועה (ישעיהו יב, ב), אין שם מקום פחד, שאין שם קצרים. התורה אמרה 'עזי וזמרת יה' וגו' והנביא פירש, כלומר עזי וזמרת י"ה, כלומר בהתאחז שפע י"ה בשתי אותיות אחרונות; כי עתה הוא י"ה, וכשיתייחד ויהיה 'יהו"ה אחד', זו היא התשועה השלימה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, it is with Understanding-*Binah*, which is Expansiveness-*Rechovot*-רחובות, and is the secret of Fifty-*Chameesheem*-חמישים, that we went out of Egypt-*Mitzrayim*-מצרים, and it is the secret of salvations and redemptions, as we have explained. The verse therefore states,⁷⁰ as part of the Song of the Sea. “The might and vengeance of *Ya”h*-*י״ה* was salvation for me.” The Torah stated this as a hint, but the prophet revealed it further, saying,⁷¹ “Behold, God, the Benevolent-*E”l*-*א״ל* is my salvation; I shall trust and not fear. For, the might and vengeance of *Ya”h HaShem*-*י״ה* *יהו״ה* was salvation for me.” That is, this place is not a place of fear, as there are no castigators or constraints (*Meitzarim*-*מצרים*) there. That is, Torah only said, “The might and vengeance of *Ya”h*-*י״ה*,” whereas the prophet explained the matter further. In other words, “The might and vengeance of *Ya”h*-*י״ה*,” means that when the beneficence of *Ya”h*-*י״ה* takes hold of the final two letters, in that it presently is only *Ya”h*-*י״ה*, but when they will be unified, it will be that *HaShem* is One-*HaShem Echad*-*יהו״ה אחד*, that is the complete salvation.

footnotes:
⁷⁰ Exodus 15:2, recited in the Pesukei d’Zimra
⁷¹ Isaiah 12:2


###### Sha'arei Orah, Ninth Gate, Second Sefirah 14
[Sha'arei Orah, Ninth Gate, Second Sefirah 14](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/14)

והמבין זה יבין סוד כי יד על כס יה מלחמה ליהו"ה (שמות יז, טז), וסוד והיתה ליהו"ה המלוכה (עובדיה א, כא) וסוד ביום ההוא יהיה יהו"ה אחד ושמ"ו אחד (זכריה יד, ט), בשם שלם, י"ה עם ו"ה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Whoever understands this will understand the secret of the verse,⁷² “For a hand is [raised in oath] on the throne of *Ya”h*-י״ה: *HaShem*-יהו״ה maintains a war,” and the secret of the verse,⁷³ “The Kingdom will be *HaShem*’s-*יהו״ה*,” and the secret of the verse,⁷⁴ “On that day *HaShem* will be One-*HaShem Echad*-*יהו״ה אחד* and His Name One-*u’Shmo Echad*-*ושמו אחד*,” with the complete Name *HaShem*-*יהו״ה*, that is, the *Yod-Hey*-*י״ה* united with the *Vav-Hey*-ו״ה.

footnotes:
⁷² Exodus 17:16
⁷³ Obadiah 1:21
⁷⁴ Zachariah 14:9


###### Sha'arei Orah, Ninth Gate, Second Sefirah 15
[Sha'arei Orah, Ninth Gate, Second Sefirah 15](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/15)

ואחר שהודענוך אלו הכללים העליונים צריכים אנו לומר סוד מה שאמר חזקיה בתפילתו: אמרתי לא אראה י"ה י"ה בארץ החיים (ישעיהו לח, יא). מהו 'לא אראה י"ה'? כלומר, מאחר שנאמר לו 'מת אתה ולא תחיה', אמר חזקיה: הרי איני רואה עולם הבא, שהוא עולם החיים שהוא י"ה, כמו שביארנו למעלה; ואילו אומר שאהיה זוכה לראות אפילו ספירת מלכות שהיא אחרונה, גם היא אמרתי שלא היה לי זכות לראות. מה טעם? כי שם יופיעו הספירות הבאות משם י"ה; ומלכות נקראת ארץ החיים, כלומר המקבלת שפע מעולם החיים שהוא סוד י"ה שהבינה נכללת בו; ולא אביט אדם עוד עם יושבי חלד, שזהו סוד אדם הראשון שחזר בתשובה וחדל מעשות עוון, ועדיין תשמע זה בעזרת השם:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now that we have transmitted these principles to you, we must tell you the secret of Chizkiyahu’s prayer,⁷⁵ “I had said, ‘I will not see *Ya”h*-י״ה, *Ya”h*-י״ה is in the Land of the Living-*Eretz HaChayim*-ארץ החיים.” What is the meaning of his words, “I will not see *Ya”h*-י״ה?” It is as if to say, that since he was told,⁷⁶ “You shall die, and you shall not live,” Chizkiyahu said to himself, “Since I will not see the Coming World-*Olam HaBa*-עולם הבא”⁷⁷-עולם הבא.” which is the World of the Living-*Olam HaChayim*-עולם החיים and is *Ya”h*-י״ה, as explained before, “And if I were to say that I will at least merit to behold the *Sefirah* of Kingship-*Malchut*, which is the last *Sefirah*, I have said that this too I will not merit to behold.” What is the reason? Because it is there, in the *Sefirah* of Kingship-*Malchut*, that the *Sefirot*, which come from the name *Ya”h*-*י״ה*, make their appearance, and Kingship-*Malchut* is then called the Land of the Living-*Eretz HaChayim*-*ארץ החיים*. That is, she receives beneficence from the World of Life-*Olam HaChayim*-*עולם החיים*, which is the secret of *Ya”h*-*י״ה*, which includes Understanding-*Binah*. The verse then continues, “I will not again behold man-*Adam*-*אדם* with the inhabitants of the earth-*Chadel*-חדל.” This refers to the matter of Adam-*אדם*, the first man, who withheld himself-*Chadal*-*חדל* from transgressing,⁷⁸ as you shall yet hear, with *HaShem’s*-*יהו״ה* help, blessed is He.

footnotes:
⁷⁵ Isaiah 38:11
⁷⁶ Isaiah 38:1
⁷⁷ Talmud Bavli, Brachot 10a – The double language, “You will die, and you will not live” means, “You will die in this world, and you will not live in the Coming World-Olam HaBa
⁷⁸ Also see Zohar I 65b


###### Sha'arei Orah, Ninth Gate, Second Sefirah 16
[Sha'arei Orah, Ninth Gate, Second Sefirah 16](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/16)

ואם כן התבונן בכל מקום שאתה מוצא י"ה, אף על פי שהוא סוד ספירת החכמה, הוא רומז על עולם הרחמים שהוא סוד ג' ספירות עליונות; ואם יש בהן קצת דין הוא בחכמה ובינ"ה, אבל הכתר כולו רחמים גמורים. ואף על פי שהוא עולם הרחמים, אף על פי כן קצת דין מעורב בשם יה שהרי חכמה ובינה הן ראשית מידת הדין. ואף על פי שאינו דין גמור, שהרי הדין הגמור מתחיל מגדולה וגבורה שסביבותן השרים נאהזים ושם קבועים כמה סנהדראות ובתי דינים כמו שביארנו, עם כל זה קצת דין יש בשם י"ה אבל בנחת ולא בפסק דין, שאין פסק דין אלא מגדול"ה וגבור"ה ולמטה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This being so, wherever in Torah you find the name *Ya”h*-י״ה, contemplate and realize that although it is the secret of the *Sefirah* of Wisdom-*Chochmah*, in general it hints at the World of Mercy-*Olam HaRachamim*, which is the secret of the three upper *Sefirot*, and if there is any judgment-*Din* at all in them, this is only in Wisdom-*Chochmah* and Understanding-*Binah*, whereas the Crown-*Keter* is entirely and completely of Mercies-*Rachamim*. That is, even though they are the World of Mercies-*Olam HaRachamim*, there nevertheless is some judgment-*Din* mingled in the name *Ya”h*-*י״ה*, being that Wisdom-*Chochmah* and Understanding-*Binah* are the beginnings of the quality of judgement-*Din*. Though they are not complete judgement-*Din*, in that the quality of complete judgment-*Din* only begins with the *Sefirot* of Greatness-*Gedulah* and Might-*Gevurah*, which are encompassed by the ministering angels and to which they take hold, and it is there that the various Sanhedrins and Courts of Law are established, as explained before, even so, there nevertheless is some judgment-*Din* in the name *Ya”h*-י״ה, except that it is gentle and is not the final ruling. For, the final ruling is only from Greatness-*Gedulah* and Might-*Gevurah* and below.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 17
[Sha'arei Orah, Ninth Gate, Second Sefirah 17](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/17)

ולפיכך אמר: אם עונות תשמר י"ה אדנ"י מי יעמוד (תהלים קל, ג). ופירוש הפסוק: אם י"ה שהוא עולם הרחמים שומר העוונות, כשאנו באים בדין לפגוע בדין הגבורה כשנמסר ביד המלכות שהוא אדנ"י לגמרו, מי יעמוד ומי יתקיים? וכבר ביארנו בשער הראשון כי כשמידת המלכות מתעוררת לגמור הדין בנבראים הרי היא מכלה מנפש ועד בשר, כמו שביארנו בפסוק צדק ומשפט מכון כסאך (תהלים פט, טו), והרבה הרחבנו המאמר בפירוש דבר זה. ולפיכך 'אם עונות תשמר י"ה' שהוא עולם הרחמים, 'אדני' שהוא עולם הדין, מי יעמוד לפניך ומי יוכל להתקיים?

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The verse therefore states,⁷⁹ “If You preserve iniquity *Ya”h*-*י״ה*, Lord-*Adona”y*-*אדנ״י*, who could survive?” The explanation of the verse is that, if *Ya”h*-*י״ה*, which is the World of Mercies – would preserve iniquity, when we then come in judgment and encounter the judgments-*Din* of Might-*Gevurah* when they are in the hands of Kingship-*Malchut*, which is *HaShem*’s-*יהו״ה* title of Lordship-*Adona”y*-*אדנ״י*, then “Who could survive” and who could withstand it? For, as we already explained in the First Gate, when the quality of Kingship-*Malchut* is roused to conclude the exacting of judgment-*Din* on novel creatures, it destroys both soul and flesh, as we explained on the verse,⁸⁰ “Righteousness-*Tzedek* and justice-*Mishpat*-*משפט* are the foundation of Your throne.” We already expanded on this with much explanation. Thus, “If You preserve iniquity *Ya”h*-*י״ה*,” which is the World of Mercies-*Olam HaRachamim*, who then can stand before the Lord-*Adona”y*-אדנ״י in the World of Judgment-*Olam HaDin*, and who would survive?

footnotes:
⁷⁹ Psalms 130:3
⁸⁰ Psalms 89:15


###### Sha'arei Orah, Ninth Gate, Second Sefirah 18
[Sha'arei Orah, Ninth Gate, Second Sefirah 18](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/18)

ועתה הנה מסרנו בידך כמה מפתחות לכל מקום שאתה מוצא בתורה שם י"ה, וממה שמסרנו בידך תוכל להתבונן בשאר מקומות ותבין דבר מתוך דבר' וצריך אתה לדעת הדרך שפתח בספר יצירה: בשלושים ושתיים נתיבות פליאות חכמה חקק י"ה י"י צבאות וגו'. מה טעם הוצרך להזכיר י"ה במקום זה? והטעם, כי י"ה הוא סוד שלוש ספירות עליונות עולם הרחמים, יהו"ה הוא סוד התפארת מקום דיבוק משה רבינו עליו השלום ומקום יניקת האבות, צבאות הוא סוד יניקת הנביאים. ודרך המעלות בספירות מנה כאן, ועדיין תשמע זה אם ירצה ה' יתברך.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We now have transmitted several keys for you to use wherever in Torah you find the name *Ya”h*-י״ה. You thus will be able to contemplate the matter in all other places that it is found, and understand one thing from another. You also need to know why Sefer Yetzirah begins by stating,⁸¹ “With thirty-two pathways of the wonders of wisdom-*Chochmah*, did *Ya”h HaShem Tzva’ot*-*י״ה יהו״ה צבאו״ת* engrave His world etc.” Why was it necessary to mention *Ya”h*-*י״ה* here? The reason is because “*Ya”h*-*י״ה*” refers to the secret of the three upper *Sefirot* which are the World of Mercies; “*HaShem*-*יהו״ה*” is the secret of Splendor-*Tiferet* - the place that our teacher Moshe, peace be upon him, adhered to, and the place from where our forefathers derived their strength - whereas “Hosts-*Tzva’ot*-צבאו״ת” is the place where the prophets derive their strength. Thus, Sefer Yetzirah ordered the *Sefirot* according to their levels. With *HaShem’s*-יהו״ה help, blessed is He, you have yet to hear more about this.

footnotes:
⁸¹ Sefer Yetzirah 1:1


###### Sha'arei Orah, Ninth Gate, Second Sefirah 19
[Sha'arei Orah, Ninth Gate, Second Sefirah 19](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/19)

ואחר שמסרנו בידך אלו הכללים בשם י"ה נכנס לבאר שאר השמות שהספירה הזאת נקראת בתורה, למען תבין ותדע ותשכיל בעזרת השם: דע כי הספירה הזאת נקראת בתורה **י"ש**, וצריך אתה לדעת הטעם. כי הספירה הראשונה שהיא הכתר, לפי שנעלמה מעיני כל חי ואין מי שיוכל להתבונן בה, נקראת **אי"ן**, כמו שאנו עתידין לבאר בעזרת השם. ואם בא אדם לשאול בה דבר, תשובת שאלתו היא, אי"ן, כלומר אין מי שיוכל להתבונן בסוד עומקה ומעלתה. ולפיכך אינה מסויימת באות ידועה אלא ברמיזה, בקוצה של יו"ד. אבל תחילת התפשטות המחשבה וראשית התגלות הסדר הוא הספירה השנייה הנקראת חכמה, ובמקום זה אפשר לשאול; אף על פי שאינה נגלית, איננה נסתרת מכול וכול כמו הראשונה. ובספירה השנייה שהיא החכמה היא סוד התחלת השאלה. ולפי שהראשונה מרוב התעלמותה נקראת אין השנייה לפי שיש בה קצת שאלה, לפי התפשטות אצילות הספירות מן הכתר, לפיכך נקראת יש.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Having transmitted these principles to you about the name *Ya”h*-י״ה, we now will continue and explain the other names by which this *Sefirah* is called in Torah, so that you will understand, know, and succeed in becoming wise, with *HaShem’s*-יהו״ה help. Know that, in the Torah, this *Sefirah* is called **Something-*Yesh*-יש**, and you need to know why. The reason is because the first *Sefirah*, which is the Crown-*Keter*, is completely hidden from the eyes of all living beings and there are none who can contemplate it. It therefore is called “Nothing-*Ayin*-אין,” as we soon will explain with the help of *HaShem*-יהו״ה, blessed is He. Thus, if anyone asks anything about it, the answer to his question is “Nothing-*Ayin*-אין,” meaning, there are none-*Ein*-אין who are capable of contemplating the secret of its depth and transcendence. This is why it does not have a known letter, but is only hinted with the thorn of the letter *Yod*-*י* of the Name *HaShem*-*יהו"ה.* In contrast, the beginning of the spreading and expression of thought, and the beginning of the order of revelation, is from the second *Sefirah*, called Wisdom-*Chochmah*, where questions may be asked. For although it is not revealed, it nonetheless is not utterly and completely hidden, like the first *Sefirah*. Rather, the second *Sefirah*, Wisdom-*Chochmah*, is the secret of where questioning may begin. Therefore, since due to its great concealment, the first *Sefirah* is called “Nothing-*Ayin*-*אין*,” therefore the second *Sefirah*, where there is some form of questioning according to the emanation of the *Sefirot* from the Crown-*Keter*, is called “Something-*Yesh*-יש.”


###### Sha'arei Orah, Ninth Gate, Second Sefirah 20
[Sha'arei Orah, Ninth Gate, Second Sefirah 20](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/20)

וכבר גילה יעקב אבינו מסתרי הספירה הזאת, כי לו יאתה יותר מאברהם ויצחק לפי שנחלתו עולה בקו האמצעי שהוא הדעת עד עולם הרחמים, ולפיכך: ויחלום והנה סולם מוצב ארצה וראשו מגיע השמימה וגו'. והנה יהו"ה נצב עליו ויקץ יעקב משנתו ויאמר אכן י"ש יהו"ה במקום הזה (בראשית כח, יב). ולו יאתה לרמוז דבר זה, כי עליו נאמר; והרכבתיך וגו' (ישעיהו נח, יד).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, our forefather Yaakov revealed some of the hidden secrets of this *Sefirah*. The reason is because his portion is greater than that of Avraham and Yitzchak, being that his inheritance ascends in the middle line-*Kav HaEmtza’eee*-קו האמצעי, called Knowledge-*Da’at*-דעת, to the World of Mercies. The verse therefore states,⁸² “He dreamt, and behold! A ladder was set earthward and its top reached heavenward… And behold! *HaShem*-*יהו״ה* was standing over him… Yaakov awoke from his sleep and said, ‘Surely there is-*Yesh*-*יש* *HaShem-יהו״ה* in this place.” Now, it is appropriate that it was he who hinted this, since about him the verse states,⁸³ “Then you will delight in *HaShem*-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov.”

footnotes:
⁸² Genesis 28:12-16
⁸³ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118a-b ibid.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 21
[Sha'arei Orah, Ninth Gate, Second Sefirah 21](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/21)

והנני רומז. במראות חלום זה נאמר: ופרצת ימה וקדמה וגו' (בראשית שם, יד), מה שאין כן בשאר האבות, ולפיכך עלה על במותי ארץ ואמר: אכן יש יהו"ה במקום הזה. ופירוש פרשה זו ארוך, ואין אנו עכשיו בביאורו: וזהו 'י"ש' שישראל לבדם דבקים בו שייכנסו לחיי העולם הבא, ואז יהיו יונקים מכל מיני שפע וטובה וברכה שאין להם שיעור וקיצבה מזאת הספירה הנקראת י"ש. ולפי שהבטיח י"י יתברך את יעקב במקום זה על מתן שכר שאין לו שיעור, בסוד 'ופרצת ימה וקדמה', ולפיכך אמר: אכן י"ש יהו"ה במקום הזה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
I shall now hint at the matter for you. It is in the vision of this dream that it states,⁸⁴ “You shall burst forth-*uFaratzta-*ופרצת westward, eastward, northward, and southward,” which was not said to the other forefathers.⁸⁵ It therefore is he who ascended “astride the heights of the earth-*Bamatei Aretz*-במתי ארץ,” and he therefore said, “Surely there is-*Yesh*-יש *HaShem-יהו״ה* in this place.” Now, the explanation of this Torah portion is very extensive, and we are not presently coming to explain it. Nevertheless, know that only the Jewish people adhere to this “Something-*Yesh*-*יש,*” by which they will enter into the life of the Coming World-*Olam HaBa*-*עולם הבא*.⁸⁶-*יש* to bestow to those who love Me, and I shall fill their storehouses,” and as will be mentioned shortly. They then will derive beneficence and every kind of bestowal of goodness and blessing from this *Sefirah* called “Something-*Yesh*-*יש*,” without any limit or measure. Thus, since *HaShem*-*יהו״ה*, blessed is He, promised Yaakov limitless reward beyond all measure in this place, by telling him, “You shall burst forth-*uFaratzta-*ופרצת,”⁸⁷ Yaakov therefore said, “Surely there is-*Yesh*-*יש* *HaShem-יהו״ה* in this place.”

footnotes:
⁸⁴ Genesis 28:14
⁸⁵ This was already explained at great length in the Fifth Gate.
⁸⁶ As was previously explained in Gate Seven and elsewhere regarding the verse (Proverbs 8:21), “I have something-Yesh
⁸⁷ As was previously explained in the Fifth Gate.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 22
[Sha'arei Orah, Ninth Gate, Second Sefirah 22](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/22)

ועל זה נאמר: להנחיל אוהבי יש ואוצרותיהם אמלא, ואומר: ואתם חזקו ואל ירפו ידיכם כי יש שכר לפעולתכם (דבה"י, טו, ז). כי 'י"ש' הוא השכר להשפיע הברכה והטובה ולהכניס אתכם לעולם הבא בשביל מעלותיכם הטובות. וזהו סוד שלוש מאות ועשר עולמות שהן לפי גדולת עליון, אין כל בני אדם לנגדן כדאי ואף על פי כן מסר ה' יתברך חותמן ביד אברהם במידת א"ל, כי סוד אל הוא חותם י"ש עולמות,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
About this the verse states,⁸⁸ “I have something-*Yesh*-*יש* to bestow to those who love Me, and I shall fill their storehouses.” It similarly states,⁸⁹ “But you be strong and do not [lose resolve and] slacken your hands, for there is-*Yesh*-*יש* reward for your actions.” That is, “Something-*Yesh*-*יש*” is the reward that will bestow all beneficence of blessings and goodness and bring you into the coming world because of your good qualities. This refers to the secret of the 310 worlds (*Yesh*-*יש-*310),⁹⁰-עולם הבא, the Holy One, blessed is He, will make each righteous-*Tzaddik* inherit three-hundred and ten worlds, as it states, ‘I have something-*Yesh*-*יש-*310 to bestow to those who love Me, and I shall fill their storehouses.’” that are commensurate to the Supernal greatness, in relation to which, no person is worthy of receiving them. Nonetheless, *HaShem*-*יהו״ה*, blessed is He, gave their signet, which is the quality of *E”l*-*א״ל*-31, into the hands of Avraham. This is because, as explained before, the secret of the quality of *E”l*-*א״ל* (*HaShem’s*-*יהו"ה* quality as the Benevolent God) is that it is the signet of the 310-*Yesh*-*יש* worlds.⁹¹

footnotes:
⁸⁸ Proverbs 8:21
⁸⁹ Chronicles II 15:7
⁹⁰ Mishnah Oktzin 3:12 – “Rabbi Yehoshua ben Levi said, ‘In the coming world-Olam HaBa
⁹¹ See the notes in the Fifth Gate where this was mentioned, as well as the beginning of the Seventh Gate.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 23
[Sha'arei Orah, Ninth Gate, Second Sefirah 23](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/23)

כמו שכבר ביארנו וכל אותן העולמות מלאים שפע וברכה שאין סוף וקץ לשיעורם. וכשנכנסים ליטול מאותם האוצרות של אלו העולמות, עומדים לקטרג י"ש כיתות של שומרי השערים העומדים בבית דין של גבורה כנגד י"ש עולמות, ולפיכך אמר: קרנים מידו לו ושם חביון עוזו (חבקוק ג, ד) כמה פעמים נמשכים כמה מיני שפע מאלו י"ש עולמות על ידי גדולה שהיא סוד אל, וכשמגיעים למידת הגבורה נדונים אם ראויים אותם מיני שפע לרדת למטה, ואם יצא מן הדין שאינם ראויים לרדת למטה נשארים שם באוצרות הגבורה הנקראים אוצרות צפון, ועל זה נאמר: מה רב טובך אשר צפנת ליראיך (תהלים לא, כ), ועל זה נאמר: להנחיל אוהבי יש ואוצרותיהם אמלא, וקצת המקובלים אומרים שהוא היש הצפון לצדיקים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, all those worlds are filled with beneficence and blessing without limit or measure. However, when one enters to take of those treasures, 310-*Yesh*-*יש* classes of sentinels stand guarding the gates. They are positioned at the Great Court of Law of the quality of Might-*Gevurah*, before the 310-*Yesh-יש* worlds.⁹² The verse thus states,⁹³ “Rays of light [came] from His hand to [Israel]; and there His hidden strength [was revealed].”⁹⁴ That is, it often is so, that there are various drawings forth of beneficence from those 310-*Yesh*-*יש* worlds through the quality of Magnanimity-*Gedulah*, which is the secret of *E”l*-א״ל. However, when they arrive at the quality of Judgment-*Gevurah*, they are judged whether it is fitting for the beneficence and bestowal to descend below. If it arises in judgment that it is unbefitting for them to descend, they remain sealed in the treasuries of Might-*Gevurah*, called the Hidden Treasuries-*Otzrot Tzafoon*-*אצרות צפון*.⁹⁵-צפון. About this the verse states,⁹⁶ “How abundant is Your goodness that You have hidden-*Tzafanta*-*צפנת* for those who fear You,” as it states,⁹⁷ “I have something-*Yesh*-*יש* to bestow to those who love Me, and I shall fill their storehouses.” Some Kabbalists say that this is the “Something-*Yesh*-*יש*” that is hidden-*Tzafoon*-צפון for the righteous *Tzaddikim*.

footnotes:
⁹² See the notes in the Fifth Gate where this was discussed, as well as the beginning of the Seventh Gate.
⁹³ Habakkuk 3:4
⁹⁴ See Sefer HaBahir 148
⁹⁵ This was discussed at length in Gate Seven, along with the title North-Tzafon
⁹⁶ Psalms 31:20
⁹⁷ Proverbs 8:21; Also see Zohar II 166b; Zohar I 47a


###### Sha'arei Orah, Ninth Gate, Second Sefirah 24
[Sha'arei Orah, Ninth Gate, Second Sefirah 24](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/24)

ומה שאמר היש יהו"ה בקרבנו אם אין (שמות י, ז), בכאן נרמזו שתי ספירות עליונות; כלומר, צריכים אנו לדעת באיזו ספירה מתנהג עמנו במדבר, אם בספירה ראשונה שכולה רחמים ואין בה דין כלל והיא ספירת אי"ן, או בספירה שיש בה תערובת דין והיא 'יש' ויש לה י"ש כיתות מערערים ומעכבים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, the verse,⁹⁸-יהו״ה amongst us or not?” However, since the Jewish people were saved from Egypt miraculously and witnessed many open wonders, miracles, and revelations, to the extent that (Mechilta 15:2), “At the splitting of the sea, even a maidservant perceived more than the prophets Yishayahu and Yechezkel,” their question cannot be understood simply, but must be understood as rendered above. Also see Zohar II 64b. “Is there-*HaYesh*-היש *HaShem*-יהו״ה within us or ‘Naught-*Ayin*-אין,’” hints at the two upper *Sefirot*. That is, their question was, “What *Sefirah* is *HaShem*-*יהו״ה* conducting us with in the desert? Is it with the first *Sefirah*, which is completely merciful-*Rachamim*, with utterly no element of judgment-*Din* whatsoever, which is the *Sefirah* called ‘Naught-*Ayin*-אין’? Or is it with the *Sefirah* that has some admixture of judgment-*Din* in it, called ‘Something-*Yesh*-יש,’ which has 310-*Yesh*-יש classes of accusers, who can cause the withholding of beneficence?”

footnotes:
⁹⁸ Exodus 17:7 – The words of the verse are, “היש יהו״ה בקרבנו אם אין” which usually is translated as, “Is HaShem


###### Sha'arei Orah, Ninth Gate, Second Sefirah 25
[Sha'arei Orah, Ninth Gate, Second Sefirah 25](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/25)

ואם תאמר: למה נענשו, שהרי כהוגן שאלו? דע שאילו לא שאלו על ידי מס"ה ומריב"ה אלא על ידי נחת רוח היתה שאלתם הגונה, אבל שאלתם היתה באמצעות דברים קשים, ולפיכך פגע בהם הכלב השומר בראש המקטרגים והמערערים, כדאיתמר: ראשית גוים עמלק (במדבר כד, כ), שהרי 'דרך נחש עלי צור', ולמעלה מן העניין מה הוא אומר? הנני עומד לפניך שם על הצור בחורב (שמות יז, ו). ובמקום קשה נתאחזו, על ידי שאלת דבר קשה נכנסו לומר 'היש יהו"ה בקרבנו אם אין'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, you may ask, “If their question was proper, why then were they punished?” Know that had they not asked in a contentious and belligerent way (*Masah u’Merivah*-מסה ומריבה),⁹⁹-ריב of the children of Israel, and because of their test-*Nasotam*-נסתם of *HaShem*-יהו״ה saying, ‘Is *HaShem-יהו״ה* amongst us or naught?’” but in a nice and pleasant way, their question would have been proper. However, because they asked with harshness, they were accosted by the guard dog¹⁰⁰ who is the first of the accusers and prosecutors, as it states,¹⁰¹ “The first of the nations is Amalek.” For,¹⁰² “The way of a snake-*Nachash*-נחש is upon a rock-*Tzur*-צור,” whereas before this incident it stated,¹⁰³ “Behold! I shall stand before you by the rock-*Tzur*-*צור* in Chorev.” That is, they took hold of a place of harshness by asking their question in a harsh way, saying, “Is there-*HaYesh*-היש *HaShem*-יהו״ה within us or naught-*Ayin*-אין?”

footnotes:
⁹⁹ The first part of the verse states, “He called the place Massah u’Merivah-מסה ומריבה, because of the contention-Reev
¹⁰⁰ This is a euphemism for Amalek, as indicated by the very next verse (Exodus 17:8), “Amalek came and battled Israel in Rephidim.”
¹⁰¹ Numbers 24:20 – Amalak was the first nation to attack the Jewish people upon their exodus from Egypt, without any reason and completely unprovoked.
¹⁰² Proverbs 30:19
¹⁰³ Exodus 17:6


###### Sha'arei Orah, Ninth Gate, Second Sefirah 26
[Sha'arei Orah, Ninth Gate, Second Sefirah 26](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/26)

והנני רומז: לא נכנסו בדרך הנקרא אהבה אלא בדרך הנקרא צור, והיה הנחש שומר, שהוא עיקר הכלב, ולפיכך 'מסה ומריבה'. והנני מבאר יותר; רצו להעמיק בשאלה לדעת מה בין ספירת אי"ן לספירת י"ש על דרך עיקר י:, ולפי ששאלו על ידי המקום שיש בו כמה מקטריגים, ונקראו 'מסה ומריבה', נענשו להתאחז בהן הנח"ש והכלב על ידי שור וחמור:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
I will now hint at this matter by saying the following: They did not enter by way of the place called Love-*Ahavah-*אהבה,¹⁰⁴. but by way of the place called Rock-*Tzur*-צור,¹⁰⁵ is called the Rock-*Tzur*-צור. Zohar II 64a. which is guarded by the snake-*Nachash*-נחש, and is the primary root of the dog-*Kelev*-*כלב*.¹⁰⁶חמור) is called the snake-*Nachash*-נחש, whereas the evil inclination that stems from the left side of Esav (who also is called the Bull-*Shor*-שור) is called the dog-*Kelev*-כלב. See Zohar III 124a (*Ra’aya Mehemna*). However, since they are intertwined, they generally are mentioned together, as in the Talmudic statement (Bava Kamma 23b), “If he incited a dog-*Kelev*-*כלב*, or if he incited a snake-*Nachash*-*נחש*.” The verse therefore states, “contentiousness and belligerence-*Massah uMerivah*-*מסה ומריבה*.” I will explain the matter further. They wanted to delve into the question and know the principle of the difference between the *Sefirah* called “Nothing-*Ayin*-אין” and the *Sefirah* called “Something-*Yesh*-*יש*.”¹⁰⁷ of Wisdom-*Chochmah*, which is the second *Sefirah* that depends on the *Sefirah* called “Nothing-*Ayin*-אין,” is emanated from it. For, the letter *Yod*-י is the secret of inner manifestation (*Penimee*). However, the *Yod*-י depends on the thorn of the *Yod*-י, and the thorn is called “Nothing-*Ayin*-אין,” because it is the secret of “No limitation-*Ein Gvul*-אין גבול” and “No measure-*Ein Shi’ur*-אין שיעור.” It is from the thorn that the *Yod*-*י*, which is Something-*Yesh*-*יש*, was emanated. It is called “Something-*Yesh*-*יש*” in that it is an actual tangible something-*Yesh*-*יש*, which is the existence of wisdom-*Chochmah*. It is about this that the generation of the desert inquired by way of contention and belligerence, rousing strife amongst the Jewish people, by saying, “Is there-*HaYesh*-*היש* *HaShem*-*יהו״ה* within us or ‘Naught-*Ayin*-אין’?” That is, they sought to cause a separation where there never is any separation at all, being that the *Yod*-י is always dependent on the thorn, and the thorn is always connected to the *Yod*-*י*, as the verse states (Job 28:12), “Wisdom-*Chochmah* is found from Nothing-*Ayin*-*אין*.” That is, the *Yod*-י, which is “Something-*Yesh*-יש and the thorn, which is “Nothing-Ayin-אין” adhere and are inseparable from each other, and Understanding-*Binah* is likewise bound to them, as the verse continues, “and where is the place of Understanding-*Binah*.” They thus were punished by the powers below them, were thrown out, and the dog-*Kelev*-כלב came and bit them. About this the verse states (Ecclesiastes 10:8), “One who breaches a wall will be bitten by a snake-*Nachash*-נחש.” (Also see Zohar II 64b) However, because they asked by way of the place where there are several castigators and accusers called, “contention and belligerence-*Massah uMerivah*-*מסה ומריבה*,” they were punished that the snake-*Nachash*-*נחש* and dog-*Kelev*-כלב took hold of them by means of the Bull-*Shor*-שור and Donkey-*Chamor*-חמור.¹⁰⁸

footnotes:
¹⁰⁴ The quality of Kindness-Chessed
¹⁰⁵ The quality of Might-Gevurah
¹⁰⁶ The evil inclination that stems from the right side of Yishmael (who also is called the Donkey-Chamor-
¹⁰⁷ In his book Shaarei Tzeddek, Shaar 10, Rabbi Yosef Gikatilla explains further, as follows: The Sefirah
¹⁰⁸ See the previous note about Yishmael and Esav.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 27
[Sha'arei Orah, Ninth Gate, Second Sefirah 27](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/27)

ואחר שהודענוך אלה הכללים בעניין שתי הספירות הראשונות שהן אי"ן וי"ש, יש לנו להודיעך עיקר גדול והוא כי יעקב אבינו עליו השלום לפי שהוא קו האמצעי, אף על פי שהוא משתעבד עם אברהם ויצחק הנאחזים בין שרי האומות, סוף סוף יעקב עולה למעלה ונאחז בספירת הכתר על ידי החכמה והבינה, וזהו: ופרצת ימה וקדמה וצפונה ונגבה (בראשית כח, יד), ואומר: והרכבתיך על במותי ארץ (ישעיהו נח, יד). ולפי שזכה יעקב להתאחז בראש הספירות למעלה, הנה אברהם נמצא לו ימין ויצחק שמאל ודוד, שהוא רגל רביעי, הוא סוף עשר ספירות והוא נאחז בקוצו של וא"ו התחתון שהוא נקרא יסוד. והרי הן כפי כל המקובלים שתי יודין: יוד עליונה חכמה, יוד תחתונה:, יסוד. לפיכך: 'ישי אבי דוד' (רות ד, יז). יש שיעקב נאחז בו למעלה, גם דוד נאחז בו למטה. לפיכך: ישי אבי דוד, יוד למעלה, יוד למטה, שלושה אבות באמצע; שין של שלושה ראשין, הגדולה והגבורה והתפארת, נצח והוד יסוד. והמבין זה יבין מה שאמר בישי בפרק הרואה; והאיש בימי שאול זקן בא באנשים (שמואל, יז, יב), זה ישי שנכנס באוכלוסא ויוצא באוכלוסא.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you about these principles of the matter of these two *Sefirot*, which are “Nothing-*Ayin*-אין” and “Something-*Yesh*-*יש*,” we now must inform you of an important principle. That is, because our forefather Yaakov, peace be upon him, is the middle line-*Kav HaEmtza’ee*-*קו האמצעי*, therefore, even though he too is subjugated with Avraham and Yitzchak, in that the ministering angels of the world have a hold on them, nevertheless, through the *Sefirot* of Crown-*Keter* and Wisdom-*Chochmah*, Yaakov will ultimately ascend high above and adhere to the *Sefirah* of Crown-*Keter*. This is the meaning of the verse,¹⁰⁹ “You shall burst forth-*uFaratzta-*ופרצת westward, eastward, northward, and southward,” and the meaning of verse,¹¹⁰ “I will mount you astride the heights of the earth.” Now, because Yaakov merited to adhere to the first of all the *Sefirot* above, therefore Avraham is found to his right, Yitzchak is found to his left, and David, who is the fourth leg of the throne, is the last of the ten *Sefirot*, in that he adheres to the bottom thorn of the letter *Vav*-*ו*, called Foundation-*Yesod*. Thus, according to all the Kabbalists, there are two *Yod*’s-י. The upper *Yod*-*י* is Wisdom-*Chochmah* and the lower *Yod*-*י* is Foundation-*Yesod*. This is why “Yishai-*ישי* is the father of David.”¹¹¹ That is, there is the “Something-*Yesh*-*יש*” that Yaakov adheres to above, which David adheres to below. Therefore, “Yishai-***י**ש**י*** is the father of David.” That is, [in Yishai-*ישי*] there is a letter *Yod*-*י* above, a letter *Yod*-*י* below, and the three forefathers in the middle, as indicated by the three heads of the letter *Shin*-*ש*, these being Greatness-*Gedulah*, Might-*Gevurah*, and Splendor-*Tiferet*, [and the three lines] of Victory-*Netzach* [to the right], Majesty-*Hod* [to the left] and Foundation-*Yesod* [in the middle]. Whoever understands this will understand what our sages stated in Tractate Brachot about Yishai-ישי,¹¹² “The verse states,¹¹³ ‘In the days of Shaul, the man was old, and would come amongst the elders.’ This refers to Yishai-ישי who went in with multitudes and went out with multitudes.”¹¹⁴ were unified in him and he merited to be a Chariot (*Merkavah*) for the Holy One, blessed is He. He thus was a Minister and Rebbe over all the Jewish people, as it continues there, “and he taught Torah before the multitudes… and a multitude is no less than six-hundred thousand,” referring to the entire Jewish people. Also see Tractate Yevamot 76b and Rashi there.

footnotes:
¹⁰⁹ Genesis 28:14
¹¹⁰ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid.
¹¹¹ Ruth 4:17
¹¹² Talmud Bavli, Brachot 58a
¹¹³ Samuel I 17:12
¹¹⁴ That is, all the Sefirot


###### Sha'arei Orah, Ninth Gate, Second Sefirah 28
[Sha'arei Orah, Ninth Gate, Second Sefirah 28](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/28)

ואחר שהודענוך זה, התבונן מה שנאמר; רק באבותיך חשק ה' לאהבה אותם; האבות הם הם המרכבה, חשק, כדאיתמר; וחשוקיהם כסף (שמות כז, יא):, ויבחר בזרעם אחריהם (דברים י, טו), זה דוד, זרעם ממש, כדאיתמר: אור זרוע לצדיק (תהלים צז, יא), זרוע ממש, ויסוד הוא עיקר הזרע' והסימן: ויצא חוטר מגזע ישי ונצר משורשיו יפרה ונחה עליו רוח ה' רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת ה' (ישעיהו יא, א), כללים גדולים כלל הנה. ואחר שהודענוך אלו העיקרים הנכללים במילת יש, נכנוס בעזרת השם לשאר העניינים הנכללים בספירה זו:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of this, contemplate the verse,¹¹⁵ “Only your forefathers did *HaShem*-יהו״ה desire to love,” that is,¹¹⁶ “The forefathers, are themselves the Supernal Chariot (*Merkavah*).” The term “desire-*Chashak*-חשק” may be understood according to the verse,¹¹⁷ “[The pillars and] their silver bands-*Chashukeihem*-חשוקיהם.”¹¹⁸-*עמודים* here refer to the forefathers, Avraham, Yitzchak, and Yaakov, and their bands-*Chashukeihem-חשוקיהם* refer to Victory-*Netzach* and Majesty-*Hod*. See Tikkunei Zohar 12b. The verse then continues,¹¹⁹ “And He chose their offspring-*Zar’am*-זרעם after them,” referring to David, who literally is their offspring-*Zar’am*-זרעם, as it states,¹²⁰ “Light is sown-*Zaru’a*-זרוע for the righteous-*Tzaddik*-צדיק.” That is, it is sown-*Zaru’a*-זרוע in the most literal sense, and the Foundation-*Yesod* is primary for the seed-*Zera*-*זרע*. The sign for this is the verse,¹²¹ “A staff will grow from the stump of Yishai-*ישי*, and a shoot will sprout from his roots. The spirit of *HaShem*-*יהו״ה* will rest upon him – a spirit of wisdom-*Chochmah* and understanding-*Binah*, a spirit of Counsel-*Eitzah* and Might-*Gevurah*, a spirit of Knowledge-*Da’at*, and fear of *HaShem*-יהו״ה.” Many great principles are included here. After having informed you of these primary principles included in the term “Something-*Yesh*-יש,” we shall now begin explaining the remaining matters included in this *Sefirah*, with *HaShem’s*-יהו״ה help, blessed is He.

footnotes:
¹¹⁵ Deuteronomy 10:15
¹¹⁶ Midrash Bereishit Rabba 47:6; 69:3; 82:6 and elsewhere.
¹¹⁷ Exodus 27:11
¹¹⁸ That is, the pillars-Amudim
¹¹⁹ Deuteronomy 10:15 ibid.
¹²⁰ Psalms 97:11
¹²¹ Isaiah 11:1-2


###### Sha'arei Orah, Ninth Gate, Second Sefirah 29
[Sha'arei Orah, Ninth Gate, Second Sefirah 29](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/29)

והספירה הזאת נקראת במקומות ידועים **חכמה**. וצריך אתה לדעת כי הספירה הזאת הנקראת חכמה היא סוד יוד של שם המיוחד, ומה שאמרנו שנקראת במקומות ידועים חכמה, לא בכל מקום. לפי שיש מקומות שהספירה העשירית, הנקראת מלכו"ת, נקראת לפעמים חכמ"ה גם היא, כדאיתמר: וי"י נתן חכמה לשלמה (מלכים, ה, ט).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, in certain known places in Torah, this *Sefirah* is called **Wisdom-*Chochmah*-חכמה**. Know that this *Sefirah* called Wisdom-*Chochmah*-*חכמה* is the *Yod*-*י* of the Singular Name *HaShem*-*יהו"ה*. Now, we said that it only is called Wisdom-*Chochmah*-*חכמה* in certain places, but not everywhere, because sometimes the tenth *Sefirah* of Kingship-*Malchut* is also called Wisdom-*Chochmah*-*חכמה*. An example is the verse,¹²² “And God-*Elohi”m*-*אלהי״ם* gave Wisdom-*Chochmah* to Solomon.” However, since no created being is capable of entering it, the upper Wisdom-*Chochmah Elyonah*-*חכמה עליונה*, which is the secret of the *Yod*-*י* of the Name *HaShem*-*יהו״ה*, was even concealed from our teacher Moshe, peace be upon him, in that Moshe could not even grasp all fifty Gates of Understanding-*Binah*, let alone Wisdom-*Chochmah*, which is more inner.

footnotes:
¹²² Kings I 5:9


###### Sha'arei Orah, Ninth Gate, Second Sefirah 30
[Sha'arei Orah, Ninth Gate, Second Sefirah 30](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/30)

אבל חכמה עליונה, שהיא סוד יוד של שם, אפילו למשה רבינו עליו השלום נתעלמה, ואין כל בריה יכולה להיכנם בה, שהרי לא השיג כל שערי בינ"ה, והחכמ"ה לפנים מן הבינ"ה. ועל החכמ"ה הזאת, שהיא סוד יו"ד של שם, אמרו המקובלים: חכמ"ה ברא"ש; ועל החכמה האחרונה, שהיא סוד המלכו"ת, אמרו: חכמ"ה בסוף. כלומר, אות ראשונה של שם שהיא אות יו"ד, ואות אחרונה שהיא אות ה"א, שתיהן מיוחדות בשם חכמה, ועל זה אמרו: חכמה בראש וחכמה בסוף.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, about this upper Wisdom-*Chochmah*-חכמה, which is the secret of the *Yod*-י of the Name *HaShem*-יהו"ה, the Kabbalists called it “Wisdom at the Beginning-*Chochmah b’Rosh*-חכמה בראש,” whereas they called the lower Wisdom-*Chochmah*, which is the secret of Kingship-*Malchut*, “Wisdom at the End-*Chochmah baSof*-חכמה בסוף.” In other words, both the first letter of the Name *HaShem*-יהו"ה, which is the letter *Yod*-י, and the final letter of the Name *HaShem*-יהו"ה, which is the letter *Hey*-ה, are tied to Wisdom-*Chochmah*-חכמה, about which our sages said, “Wisdom at the beginning and wisdom at the end-*Chochmah b’Rosh v’Chochmah baSof*-חכמה בראש וחכמה בסוף.”¹²³); Tikkunei Zohar 80b and elsewhere.

footnotes:
¹²³ Also see Zohar I 26b; Zohar III 238a (Ra’aya Mehemna


###### Sha'arei Orah, Ninth Gate, Second Sefirah 31
[Sha'arei Orah, Ninth Gate, Second Sefirah 31](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/31)

ולפי שהחכמה הראשונה היא סוד התפשטות המחשבה מן הכת"ר, אין לה שיעור וגבול אצל דבר מכל מה שאחריה, ועליה נאמר: והחכמה מאין תמצא (איוב כח, יב), מאי"ן שהיא סוד התפשטות המחשבה מן הכתר. 'אלהים הבין דרכה' אבל לא מקומה. והתבונן כי 'אלהים הבין דרכה', בבינ"ה נכנסים להשיג החכמה העליונה; 'והו"א ידע את מקומה', והו"א סוד הכתר אשר ממנו נמשכת החכמה בוודאי הוא ידע את מקומה. וזו היא החכמה שהיא תחילת התפשטות המחשבה, ראש האצילות, ועליה נאמר: י"י בחכמ"ה יסד ארץ כונן שמים בתבונ"ה בדעתו תהומות נבקעו (משלי ג, יט כ), ואין אנו בפירוש אלו הפסוקים עכשיו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, because the first Wisdom-*Chochmah*-*חכמה* is the secret of the spreading and expression of thought (*Machshavah*) from Crown-*Keter*, therefore compared to everything that comes after it, it is immeasurable and limitless. About this the verse states,¹²⁴ “Wisdom-*Chochmah-חכמה* is found from nothing-*Ayin*-*אין*.” “From nothing-*Me’Ayin*-*מאין*” means from the spreading forth of thought (*Machshavah*) from the Crown-*Keter*. About this the verse states,¹²⁵ “God-*Elohi”m*-*אלהי״ם* understands its way,” meaning that through Understanding-*Binah*¹²⁶-*אלהי״ם* in this verse refers to the quality of Understanding-*Binah*, as explained in Gate Eight. we enter to grasp the Upper Wisdom-*Chochmah HaElyonah*. The verse then continues, “and He-*Hoo*-הוא knows its place.” That is, “He-*Hoo*-הוא” refers to the secret of the Crown-*Keter*¹²⁷ from which Wisdom-*Chochmah* is drawn. Therefore, He-*Hoo*-הוא certainly knows its place. This Wisdom-*Chochmah* is at the beginning of the expression of thought (*Machshavah*), at the beginning of emanation, about which the verse states,¹²⁸ “*HaShem*-יהו״ה founded the earth with wisdom-*Chochmah*-*חכמה*; He established the heavens with understanding-*Tevunah*-תבונה; through His knowledge-*Da’ato*-דעתו the depths were split.” However, we are not presently in the explanation of these verses.

footnotes:
¹²⁴ Job 28:12; Also see Rabbeinu Bachaye to Genesis 1:2
¹²⁵ Job 28:23
¹²⁶ The name God-Elohi”m
¹²⁷ This was discussed in Gate Five.
¹²⁸ Proverbs 3:19-20


###### Sha'arei Orah, Ninth Gate, Second Sefirah 32
[Sha'arei Orah, Ninth Gate, Second Sefirah 32](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/32)

ומה שיש לך לדעת ולהתבונן, כי בכל מקום שתמצא חכמה תדע ותשכיל אם הוא רמז לחכמה עליונה או חכמה אחרונה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know and contemplate that wherever in Torah you come across the word Wisdom-*Chochmah*-חכמה, consider and know whether it hints at the upper Wisdom-*Chochmah Elyonah*-חכמה עליונה, or the final Wisdom-*Chochmah Acharonah*-חכמה אחרונה.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 33
[Sha'arei Orah, Ninth Gate, Second Sefirah 33](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/33)

ודע כי זו היא החכמה שאינה נפרדת מן הבינ"ה עולמית לפי ששתיהן אדוקות בספירת הכתר שהיא עולם הרחמים, המקום שאין שם לא עצב ולא רוגז ולא פירוד אלא הוד והדר עוז וחדוה. ולפי ששתי אלו הספירות מתאחדות לעולם, חכמ"ה ובינ"ה, לפיכך שם י"ה אינו משתנה לעולם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know now, that this upper Wisdom-*Chochmah* never separates from Understanding-*Binah*. This is because both are bound to the *Sefirah* of Crown-*Keter*, which is the World of Mercies, in which there is no sadness, anger or separation, but only majesty, splendor, strength and gladness. Thus, since these two *Sefirot* are always united, the name *Ya”h*-*י״ה* is constant and never undergoes change.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 34
[Sha'arei Orah, Ninth Gate, Second Sefirah 34](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/34)

ואם חס ושלום חוטאים ישראל וגורמים פירוד לחכמה אחרונה, מפרידים אותה מן הדעת, כדאיתמר; ונרגן מפריד אלוף (משלי טז, כח). לפיכך לפעמים נפרדת ה' אחרונה מן הוא"ו, וכשהיא נפרדת מן הוא"ו אז הוא"ו מתאספת למעלה ואינה נראית, מאחר שבת זוגו שהיא ה' אחרונה נפרדת ממנה, וזהו: המסתיר פניו מבית יעקב (ישעיהו מ, יז) כיוון שגלתה שכינה שהיא ה', אז אות וא"ו אינה נראית אלא י"ה לבדו, המקום שאין שם פירוד, וזהו: כי מפני הרעה נאסף הצדיק (שם נז, א). כי בהסתלק וא"ו שהיא התפארת, נאסף הצדיק שהוא קוצו של וא"ו התחתון.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
If, God forbid, the Jewish people sin, they cause the final Wisdom-*Chochmah Acharonah*-*חכמה אחרונה* to separate from Knowledge-*Da’at*, as in the verse,¹²⁹ “A querulous person estranges the Master-*Alooph*-*אלוף*.” Thus, sometimes the final letter *Hey*-*ה* separates from the *Vav*-*ו*, and the *Vav*-*ו* then gathers up above and is unseen, being that His spouse, the lower *Hey*-*ה*, has separated from Him. This is the meaning of the verse,¹³⁰ “I shall await *HaShem*-*יהו״ה*, who has concealed His face from the House of Yaakov.” That is, since the Indwelling Presence of *HaShem*-*יהו״ה*, blessed is He, which is the final letter *Hey*-*ה* of the Name *HaShem*-*יהו"ה* has separated, therefore the letter *Vav*-*ו* is not seen, and *Ya”h*-י״ה remains alone, in that [it is constant and] there is no separation there. This is the meaning of the verse,¹³¹ “Because of the evil, the righteous-*Tzaddik-צדיק* is gathered in.” For, with the withdrawal of the letter *Vav*-*ו* of the Name *HaShem*-*יהו"ה*, which is Splendor-*Tiferet*, the righteous-*Tzaddik*-צדיק, which is the lower thorn of the letter *Vav*-ו, is gathered in.

footnotes:
¹²⁹ Proverbs 16:28
¹³⁰ Isaiah 40:17
¹³¹ Isaiah 57:1


###### Sha'arei Orah, Ninth Gate, Second Sefirah 35
[Sha'arei Orah, Ninth Gate, Second Sefirah 35](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/35)

ומה שאמרנו שחכמה ראשונה היא מיוחדת במקומות הרבה בתורה בפסוקים ידועים, אין כוונתנו שאותו הפסוק מייחד לדבר מה שגם חכמה אחרונה אינה נרמזת בה, שלפעמים הרבה ידבר הפסוק בחכמה ראשונה ויהיה רומז בחכמה אחרונה, כמו שאמר: י"י בחכמה יסד ארץ כונן שמים בתבונה. וכי איזו משתי ספירות הללו, יותר גדולה? אלא ודאי היא חכמה, ואם כן היאך בחכמה יסד ארץ, והשמים, שהם למעלה - בתבונה? אלא הדבר מדבר בחכמה ראשונה, ורומז בחכמה אחרונה. בחכמה יסד ארץ - סוד חכמה שהיא רחמים יותר מן הבינה, והוא צורך לבני אדם. אבל שמים, שאין שם זולתי יושר וטהרה, תיקנם במידה שהיא יותר דין מן החכמה. וכן 'י"י בחכמה יסד ארץ' מדבר בחכמה אחרונה, שהיא עיקר הארץ, 'כונן שמים בתבונה', היא סוד מידת הדין קצת כנגד שמים. הרי הדבר מדבר בחכמה ראשונה, ורומז בחכמה אחרונה. ואחר שמסרנו בידך אלו העיקרים הגדולים במילת חכמה, יש לנו להודיעך שאר הדברים הכלולים בספירה זו בעזרת השם:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, although we said that there are many known verses in Torah that specifically refer to the first Wisdom-*Chochmah*-חכמה, it was not meant to say that those verses do not also hint at the final Wisdom-*Chochmah*-חכמה. For, it often is so that the verse speaks of the first Wisdom-*Chochmah*-חכמה, but also hints at the final Wisdom-*Chochmah*-*חכמה*. An example is the verse,¹³² “*HaShem*-יהו״ה founded the earth with wisdom-*Chochmah*-*חכמה*; He established the heavens with understanding-*Tevunah*-תבונה.” Now, of the two, which is greater? Certainly Wisdom-*Chochmah*! However, if so, why was the earth-*Aretz*-ארץ [below] founded with Wisdom-*Chochmah*-*חכמה*, but the heavens-*Shamayim*-שמים above, established with Understanding-*Tevunah*-*תבונה*? Rather, the verse speaks of the first Wisdom-*Chochmah*-*חכמה*, but also hints at the final wisdom-*Chochmah*-*חכמה*. That is, when it states, “*HaShem*-יהו״ה founded the earth with wisdom-*Chochmah*-*חכמה*,” the secret is that Wisdom-*Chochmah* is more merciful than Understanding-*Binah* and thus is very necessary for mankind below. In contrast, since in the heavens there only is uprightness and purity, He established them with Understanding-*Binah*, a quality that has more judgment-*Din* than Wisdom-*Chochmah*-*חכמה* has. Now, in addition, the words “*HaShem*-יהו״ה founded the earth with wisdom-*Chochmah*-*חכמה*,” also speak about the final wisdom-*Chochmah*-*חכמה*, which is the primary root of the earth-*Aretz*-*ארץ*. In contrast, the continuation, “He established the heavens with understanding-*Tevunah*-תבונה,” is the secret of the quality of judgment-*Din*, which is somewhat directed towards the heavens-*Shamayim*-שמים. We thus see that the verse speaks of the first Wisdom-*Chochmah*-חכמה, but also hints at the final Wisdom-*Chochmah*-*חכמה*. After giving over these important principles about the word Wisdom-*Chochmah*-*חכמה*, we now must inform you of the remaining matters included in this *Sefirah*, with *HaShem’s*-יהו״ה help, blessed is He.

footnotes:
¹³² Proverbs 3:19-20


###### Sha'arei Orah, Ninth Gate, Second Sefirah 36
[Sha'arei Orah, Ninth Gate, Second Sefirah 36](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/36)

וספירה זו נקראת למקובלים **רצון**. כלומר, אחר המשכת החפץ באצילות הספירות והתגלותם מכתר עליון, זהו המקום שאין כוח להתבונן בו כלל לפי שאין כל נברא למעלה ולמטה יכול לדעת כיצד דרך התפשטות החפץ באצילות הספירות. ומשה רבינו עליו השלום שאל: הודיעני נא את דרכיך (שמות לג, יג), והיתה התשובה: 'וקראתי בשם יהו"ה לפניך'. כלומר, יש דרך שהוא לפני ולפנים מהשגתך ואין לך דרך להיכנס בה, וזהו סוד 'וקראתי בשם יהו"ה לפניך', ולפיכך אומר: וחנותי את אשר אחון ורחמתי את אשר ארחם (שם, יט), שאין דרך ועניין לכל נברא להתבונן בהתפשטות הרצון לא מעט ולא הרבה, ולפיכך נקרא רצון באין גבול. וכמו שאין אנו משיגים דרך הספירה הראשונה, לפי שאין קץ וסוף לה, כך הרצון הדבק בה אין לו גבול. ובמידת הרצון מרחם הקב"ה על הדבקים במידת היראה, כלומר מראש החפץ והמחשבה, אשרי הזוכה לכך. ועל זה נאמר: רוצה י"י את יראיו (תהלים קמז, יא). ואומר: רצון יראיו יעשה וגו' (שם קמה, יט):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, the Kabbalists called this *Sefirah* **Desire-*Ratzon*-רצון**. That is, upon the drawing forth of the desire for the emanation of the *Sefirot* and their revelation from the Supernal Crown-*Keter Elyon*, this is a place that none have the power to contemplate whatsoever. For, there is no created being, neither above or below, that is capable of knowing how the desire-*Ratzon*-רצון spreads forth to emanate the *Sefirot*. Even our teacher Moshe, peace be upon him, asked *HaShem*-יהו"ה,¹³³ “please inform me of Your way.” *HaShem’s*-יהו"ה response was,¹³⁴ “I shall call out in the Name *HaShem*-יהו״ה before you.” In other words, there indeed is a way, but it is the innermost sanctum and beyond your own grasp, and there is no way for you to enter it by yourself. This is the secret of, “I shall call out in the Name *HaShem*-יהו״ה before you.” The verse therefore continues, “I will favor whomever I will favor and I will have mercy upon whomever I will have mercy.”¹³⁵ is solely by way of a freely given gift of kindness and mercy from *HaShem*-יהו״ה, blessed is He and blessed is His Name. This will be further explained in the Tenth Gate, regarding the name *Eheye”h*-אהי״ה, which is the quality of absolute mercy-*Rachamim Gemurim*. That is, there is no way by which any novel created being can contemplate the spreading forth of *HaShem’s*-יהו"ה Supernal desire, neither a little or a lot. It therefore is called Limitless Desire-*Ratzon b’Ain Gvul*-*רצון באין גבול*. That is, just as we can have no grasp of the ways of the first *Sefirah*, being that it has no end or limit, this likewise is so of the Desire-*Ratzon*-רצון that adheres to it. It too is unlimited. It is with this quality of Desire-*Ratzon*-רצון that the Holy One, blessed is He, is merciful to those who adhere to fear-*Yirah*-יראה of *HaShem*-*יהו״ה*, meaning, to the chief desire and thought (*Machshavah*).¹³⁶-חכמה, is also called Fear-*Yirah*-*יראה* of *HaShem*-*יהו״ה*, as the verse states, (Psalm 111:10) “The beginning of wisdom is the fear of *HaShem*-*יהו"ה*,” as will soon be explained. Happy is he who merits this. About this the verse states,¹³⁷ “*HaShem*-*יהו״ה* desires (*Rotzeh*-*רוצה*) those who fear Him-*Yerei’av*-*יראיו*,” and it states,¹³⁸ “He fulfills the desire-*Retzon*-*רצון* of those who fear Him-*Yerei’av*-*יראיו*, He hears their cry and saves them.”

footnotes:
¹³³ Exodus 33:13
¹³⁴ Exodus 33:19
¹³⁵ That is, the bestowal from this Sefirah
¹³⁶ That is, Wisdom-Chochmah
¹³⁷ Psalms 147:11
¹³⁸ Psalms 145:19


###### Sha'arei Orah, Ninth Gate, Second Sefirah 37
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ועתה צריכים אנו להודיעך סוד שני מקראות שקבעו חכמים, אחד בראש התפילה והוא 'אדני שפתי תפתח', והשני בסוף, 'יהיו לרצון אמרי פי'. וצריך אתה לדעת כי הראשון, הקבוע בראש התפילה, הוא השער שבו נכנסים בני עולם לבקש רחמים לפני י"י יתברך, וזהו 'אדני שפתי תפתח', ועל זה נאמר: פתחו לי שערי צדק אבא בם אודה יה (שם קיח, יט). וסוף התפילה ההגונה שהיא מתגברת ועולה מספירה לספירה עד שמגעת עד הרצון שהוא דבוק בכתר, ולפיכך אמר בסוף 'יהיו לרצון אמרי פי'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We now must inform you of the secret of two verses that our sages, of blessed memory, incorporated into the Amidah prayer. The first verse,¹³⁹ “Lord-*Adona”y-*אדנ"י open my lips,” begins the prayer and the second verse,¹⁴⁰ “May the words of my mouth be desirable-*L’Ratzon*-לרצון,” ends the prayer. Know that the first verse, “Lord-*Adona”y*-אדנ"י open my lips,” at the beginning of the Amidah prayer, is the gateway by which the people of the world enter to plead for mercy before *HaShem*-יהו״ה, blessed is He. About this the verse states,¹⁴¹ “Open the gates of righteousness-*Tzedek*-צדק for me, I will enter them and thank *Ya”h*-י״ה.” The conclusion of proper and fitting prayer, which becomes progressively strengthened by ascending from *Sefirah* to *Sefirah* until one reaches the Desire-*Ratzon*-רצון that adheres to the Crown-*Keter*, concludes with the verse, “May the words of my mouth be desirable-*L’Ratzon*-לרצון.”

footnotes:
¹³⁹ Psalms 51:17
¹⁴⁰ Psalms 19:15
¹⁴¹ Psalms 118:19


###### Sha'arei Orah, Ninth Gate, Second Sefirah 38
[Sha'arei Orah, Ninth Gate, Second Sefirah 38](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/38)

וכשהתפילה מגעת למקום הרצון אז כל השערים למעלה ולמטה נפתחים לפניו ואין שם מעכב ומונע על בקשתו, שהרי בעולם הרחמים הוא; ואז יפיק כל צרכיו ושאלותיו ואין דבר עומד לפניו, שהרי ממקום הרצון הוא שואב, ויכול לחדש אותות ומופתים חדשים כאילו באותה שעה נברא העולם ואין דבר עומד לפניו. וזה שנאמר: בני חיי ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא, לפי שהכול תלוי בעולם הרחמים שהוא המקור, במקום הנקרא מזל.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, when the prayer reaches the place of Desire-*Ratzon*-רצון, all the gates, both above and below, open before it, and since he has entered the World of Mercies-*Olam HaRachamim*, there are none who withhold or obstruct his request. He then can elicit all his needs and requests with nothing to stand and block him, being that he draws from the place of Desire-*Ratzon*-רצון. He therefore can even elicit novel wonders and miracles, as if the whole world is literally being created at that very moment, with no obstructions before him. About this our sages said,¹⁴² “Life, children and sustenance, do not depend on merit-*Zechut*-זכות, but depend on the ‘source of the flow-*Mazal*-מזל.’” This is because everything depends on the World of Mercies-*Olam HaRachamim*, which is called the “source of the flow-*Mazal*-מזל.”¹⁴³

footnotes:
¹⁴² Talmud Bavli, Mo’ed Katan 28a
¹⁴³ This was discussed in the preceding Gates. Also note Talmud Bavli, Taanit 2a, “Rabbi Yochanan said, ‘Three keys are held in the hands of the Holy One, blessed is He, and were not given over to an intermediary; the key to rain (sustenance), the key to birth (children) and the key to the resurrection of the dead (life).”


###### Sha'arei Orah, Ninth Gate, Second Sefirah 39
[Sha'arei Orah, Ninth Gate, Second Sefirah 39](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/39)

ואם תתבונן בעניין זה תבין סוד חנה, עד איזה מקום עלתה תפילתה כשאמרה: ותדר נדר ותאמר יהו"ה צבאות אם ראה תראה בעני אמתך (שמואל, א, יא). וכן תבין מכאן סוד תפילות כל הצדיקים שהתפללו והפיקו כל צרכיהם בדרך נסים ונפלאות, הוא שנכנסו בתפילתם עד עולם הרחמים שהוא המקום אשר משם נתחדש העולם. וכמו שנתחדש העולם וכל ברואיו מאותו המקום, כך הצדיקים המתכוונים בתפילתם לאותו המקום יכולים לחדש בעולם אותות ומופתים ולשנות מנהגו של עולם. וזהו מקום הביטחון הגמור, וזהו סוד הרצון, כי המגיע למקום הרצון הרי הכול בידו לעשות כפי רצונו וחפצו, כמו שאמר 'רצון יריאיו יעשה ואת שועתם ישמע ויושיעם'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
If you contemplate this, you will understand Chanah’s secret. That is, you will understand where her prayer ascended to when,¹⁴⁴ “She made a vow-*VaTidor Neder*-*ותדור נדר* and said, *HaShem* of Hosts-*HaShem Tzva’ot*-*יהו״ה צבאו״ת* if You take note of the suffering of Your maidservant.” You also will understand the secret of all the prayers of the righteous *Tzaddikim*, who prayed and elicited all their needs by way of wonders and miracles. That is, with their prayers they entered the World of Mercies-*Olam HaRachamim*, where the whole world is renewed. Thus, just as from there the whole world, with all its novel creatures, is miraculously renewed, so also, the righteous *Tzaddikim* who direct the intentions of their prayers there, can bring novelties about in the world, such as wonders and miracles which depart from the regular conduct of the world. This is the place of complete trust in *HaShem*-יהו״ה, blessed is He, which is the secret of the Desire-*Ratzon*-רצון.¹⁴⁵ One who arrives at this place of Desire-*Ratzon*-רצון is given everything into his hands to do as he desires, as it states,¹⁴⁶ “He fulfills the desire-*Ratzon*-*רצון* of those who fear Him, He hears their cry and saves them.”

footnotes:
¹⁴⁴ Samuel I 1:11
¹⁴⁵ See Tanya, Iggeret HaKodesh, Epistle 11 and elsewhere; Also see Nefesh HaChayim, Shaar 3, Ch. 12.
¹⁴⁶ Psalms 145:19


###### Sha'arei Orah, Ninth Gate, Second Sefirah 40
[Sha'arei Orah, Ninth Gate, Second Sefirah 40](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/40)

והמבין זה יוכל להתבונן כל מקום שנאמר בתורה אותות ומופתים וגאולות ותשועות ושינוי מנהגו של עולם. ולפיכך קבעו בסוף התפילה 'יהיו לרצון אמרי', והוא סוד שאנו מתפללים 'יהיו לרצון', כלומר שיתחדש הדבר שאנו מתפללים עליו ממקור הרצון והמחשבה, כמו שנתחדש העולם מאותו המקור. והמבין זה, עליו נאמר; וטהר ידים יוסיף אומץ (איוב יז, ט).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Whoever understands this will be able to contemplate it wherever Torah speaks of wonders, miracles, redemptions, salvations, and any deviations from the regular conduct of the world.¹⁴⁷ from it.” Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 50. This is why the sages established the words “May the words of my mouth be desirable-*L’Ratzon*-לרצון,” at the end of the Amidah prayer. In other words, the secret of the words, “May it be desirable-*L’Ratzon*-לרצון” is that we are pleading for a renewal of what we are praying for, from the very source of the desire-*Ratzon*-רצון and thought-*Machshavah*-מחשבה, just as the world itself is newly renewed from that Source. About a person who understands this, the verse states,¹⁴⁸ “Let one with pure hands strengthen himself.”

footnotes:
¹⁴⁷ Taanit 24b-25a relates about miracles that would happen for Rabbi Chanina ben Dosa. For example, “Once, on the eve of Shabbat, he saw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a container of vinegar with a container of oil, and lit the Shabbat lamp with it [and it will extinguish]. He said to her: My daughter, why are you worried? Let He Who told the oil to burn tell the vinegar to burn. A Tanna taught: It burned continuously throughout the day, until they took the flame for the Havdalah
¹⁴⁸ Job 17:9


###### Sha'arei Orah, Ninth Gate, Second Sefirah 41
[Sha'arei Orah, Ninth Gate, Second Sefirah 41](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/41)

ודע כי כל הניסים והנפלאות שנעשו בזמן הנביאים או התנאים והאמוראים, כולם היו אפשריים כשהיו מגיעים בתפילתם עד מקור הרצון. ואותם חכמי הדורות שעברו שהיו חוששים לשינוי הרצון, אם היו יודעים מהו המקור הנקרא רצון לא היו חוששים לשינוי רצון, לפי שהיודע מהו רצון יודע שאין בו שינוי. אבל כל הזוכה להגיע תפילתו עד המקור הזה יכול להפיק צרכיו מאין גבול, וזהו: ויפק רצון מי"י (משלי ח, לה), כלומר ממציא וממשיך חפצו ממקור הרצון מאין סוף. והמבין זה לא יקשה בעיניו שינוי הטבע וחידוש אותות ומופתים בעולם; משל כשיש בחדר כל מינים שבעולם, כל מי שזוכה להיות המפתח בידו מפיק ממנו צרכיו, ומה שינוי רצון יש בזה?

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that all wonders and miracles done in the times of the prophets, Tana’im and Amora’im, were possible because, in their prayers, they reached the Source of the Desire-*Ratzon*-רצון. Now, regarding more recent sages who were concerned about changes to the Desire-*Ratzon*-*רצון*, had they known what the Source called Desire-*Ratzon*-*רצון* is, they would not have been concerned, since one who knows this, knows that no changes take place in it.¹⁴⁹-רצון-346 has the same numerical value as His Name-*Shmo*-שמו*-*346, referring to *HaShem*-יהו״ה, about Whom the verse states (Malcachi 3:6), “I *HaShem*-יהו״ה have not changed,” and (Isaiah 42:8), “I am *HaShem*-יהו״ה, that is My Name,” and (Pirke d’Rabbi Eliezer, Ch. 3), “Before the creation of the world there was Him (*Hoo*-הוא) and His Name (*Shmo*-שמו) alone.” See at greater length in Ginat Egoz, by Rabbi Yosef Gikatilla, the author of this book, translated as HaShem is One, Vol. 1, The Gate of Intrinsic Being (*Shaar HaHavayah*) and on. However, whoever merits to reach this Source in his prayers, can elicit all his needs from He who is Unlimited-*Ein Gvul*-אין גבול, as in the verse,¹⁵⁰ “One who finds Me finds life, and elicits desire-*Ratzon*-רצון from *HaShem*-יהו״ה.” That is, he newly elicits and draws his desire from the Source of the Desire-*Ratzon*-רצון, from the Unlimited One-*Ein Sof*-אין סוף, the Singular Preexistent Intrinsic Unlimited Being, *HaShem*-*יהו״ה* Himself, blessed is He. Whoever understands this will not find any difficulty with changes to the natural order, or the introduction of wonders and miracles in the world.¹⁵¹-יהו״ה, blessed is He and blessed is His Name. See at greater length in Ginat Egoz of the author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (*Shaar HaHavayah*) and on. For example, if there is a repository that contains everything in the world, whoever merits having the key to it in his possession, can obtain all his needs from there. Thus, what change in desire is there in this?

footnotes:
¹⁴⁹ That is, Desire-Ratzon
¹⁵⁰ Proverbs 8:35 (Also note the whole chapter of Proverbs 8 in line with what has been explained here.)
¹⁵¹ Since, in the first place, the very existence of worlds is a novel wonder and miracle brought forth with absolute kindness and mercy from nothing by the Singular Preexistent Intrinsic Being, HaShem


###### Sha'arei Orah, Ninth Gate, Second Sefirah 42
[Sha'arei Orah, Ninth Gate, Second Sefirah 42](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/42)

והספירה הזאת נקראת **עומק**, כלומר עומק מחשבה. ואל תטעה שתחשוב כי דבר עומק במקום זה הוא דבר שפל ונמוך, כי הכוונה בלשון עומק הוא מופלא ורחוק להשיגו, כמו שנאמר: רחוק מה שהיה ועמוק עמוק מי ימצאנו (קהלת ז, כד) וזהו סוד ממעמקים קראתיך י"י (תהלים קל, א), כלומר, מעומק המחשבה שהוא הרצון באין סוף וגבול. ועל דרך זה נאמר בספר יצירה 'עומ"ק רום עומ"ק תחת' הרי גילה כי לשון עומק הוא בדבר שאין לו סוף וגבול ואינו לשון שפל לבד, אלא כי כל דבר שהוא גבוה ונאמר בו לשון עומק, הוא לשון מסייעו לגבהו ואומר שהוא גובה בלא שיעור לרוב גבהו; וכן כשאמר בעניין שהוא למטה, מסייעו לומר שהוא יורד למטה הרבה. סוף דבר: לשון עומק בכל מקום שתמצאנו הוא מסייעו ללשון שהוא מוצא שנאמר עליו, אם למעלה, למעלה, אם למטה, למטה, אם לצדדים - לצדדים. ועל זה נאמר בספר יצירה: עומק רום עומק תחת, עומק מזרח עומק מערב'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This *Sefirah* is called **Depth-*Omek*-עומק**, meaning, depth of thought (*Omek HaMachshavah*). However, do not err to think that since we call it “depth-*Omek*-עומק,” we mean something that is below. Rather, here, what is meant by the word “depth-*Omek*-עומק” is something that is wondrously beyond grasp, as in the verse,¹⁵² “That which was is elusive, and that which is deep deep-*Amok Amok*-עמוק עמוק, who can fathom it?” This is the secret of the verse,¹⁵³ “From the depths-*Mima’amakim*-*ממעמקים* I called You *HaShem*-*יהו״ה*,” meaning, from the depths of thought (*Machshavah*) which is Desire-*Ratzon*-*רצון* without end or limit-*Ein Sof v’Gvul*-*אין סוף וגבול*. In this same manner, understand what Sefer Yetzirah states,¹⁵⁴ “A depth above-*Omek Rom*-*עומק רום*), a depth below-*Omek Tachat*-*עומק תחת*.” That is, it reveals to us that the word “depth-*Omek*-*עומק*” refers to that which is endless and unlimited. That is, it does not only refer to that which is low, but whatever is very lofty is also called “deep-*Amok*-*עמוק*.” It therefore is a term that assists in elevating *HaShem-יהו"ה*, blessed is He, meaning that He is above to no end or measure, because of His transcendent loftiness. Similarly, when this term is used in reference to what is below, it is meant to intensify the matter, indicating that it descends very far below. To conclude, wherever in Torah you find the term “depth-*Omek*-*עומק*,” it comes to intensify the matter or word to which it is juxtaposed, whether above, below, or to the sides. Sefer Yetzirah thus states,¹⁵⁵ “A depth above-*Omek Rom*-*עומק רום*, a depth below-*Omek Tachat*-*עומק תחת*, A depth to the east-*Omek Mizrach*-*עומק מזרח*, a depth to the west-*Omek Ma’arav*-*עומק מערב*.”

footnotes:
¹⁵² Ecclesiastes 7:24
¹⁵³ Psalms 130:1
¹⁵⁴ Sefer Yetzirah 1:4
¹⁵⁵ Sefer Yetzirah 1:4


###### Sha'arei Orah, Ninth Gate, Second Sefirah 43
[Sha'arei Orah, Ninth Gate, Second Sefirah 43](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/43)

ואם כן התבונן מה שאמר 'ממעמקים קראתיך י"י', כלומר מעומק הרצון, שהיא אות ראשונה של שם והיא הנקראת אות המחשבה, כמו שאנו עתידין לבאר בעזרת השם. ולפיכך אמר; מאד עמקו מחשבותיך (תהלים צב, ו), אמר לשון 'עומק' במחשבה. והמבין זה יבין מה שאמר: מגלה עמוקות מני חשך (איוב יב, כב), ואמר: הוא גלא עמיקת"א ומסתרתא (דניאל ב, כב):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This being so, contemplate the verse,¹⁵⁶ “From the depths-*Mima’amakim*-*ממעמקים* I called You *HaShem*-*יהו״ה*.” That is, it refers to the depth-*Omek*-*עומק* of desire-*Ratzon*-רצון, which is the first letter of the Name *HaShem*-*יהו״ה*, called the letter of thought-*Machshavah*-*מחשבה*, as we soon will explain with *HaShem’s*-*יהו״ה* help, blessed is He. It therefore states,¹⁵⁷ “Your thoughts-*Machshevotecha*-מחשבותיך are exceedingly deep-*Amkoo*-עמקו.” Whoever understands this will understand the meaning of the verse,¹⁵⁸ “He reveals deep mysteries-*Amukot*-עמוקות from the darkness,” and the verse,¹⁵⁹ “He reveals deep-*Amikta*-*עמיקתא* and hidden mysteries.”

footnotes:
¹⁵⁶ Psalms 130:1
¹⁵⁷ Psalms 92:6
¹⁵⁸ Job 12:22
¹⁵⁹ Daniel 2:22


###### Sha'arei Orah, Ninth Gate, Second Sefirah 44
[Sha'arei Orah, Ninth Gate, Second Sefirah 44](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/44)

והספירה הזאת נקראת **מחשבה**, כלומר נקודה מחשבית שהוא סוד התחלת התפשטות החפץ באצילות הבריאה וההמשכה, וזו היא **יו"ד ראשונה** של שם, שהיא יו"ד, נקודה מחשבית פנימית סתומה בכתר עליון כלולה באין סוף, לפי שמן הנקודה הזאת ולמעלה הוא עולם הרחמים הגמורים שאין לו סוף וקץ וגבול ושיעור, והיא מתפשטת בסוד רוחבם ועומקם בדיבוק הכתר ועליה נאמר 'מאד עמקו מחשבותיך', ואומר מחשבותיך לשון רבים, הם סוד ל"ב נתיבות המחשבה ואין מי שיוכל להתבונן בהם לפי שנקראים עומק רום, כלומר מתפשטים מן הכתר שהוא רום עליון. ואין מי שיוכל להתבונן בהם זולתי כמי ששואב מים בדלי מבאר עמוק שאין לו סוף, והדולה אינו נכנם בעצמו בבאר לדלות אלא בדלי שואב מים מן הבאר; כך אין כל בריה יכולה להתבונן בסוד עומק המחשבה אלא על ידי הבינה שהיא בדמיון הדלי שהיא נכנסת לשאוב מעומק באר המחשבה, והדולה עומד מחוץ, וסימן: מים עמוקים עצה בלב איש ואיש תבונה ידלנה (משלי כ, ה), שאין דרך לדלות מים מעומק המחשבה אלא על ידי תבונ"ה. והמבין זה יתבונן מה שאמרנו למעלה, שלא נכנס אדם לעולם לפנים מן הבינ"ה ואפילו מרע"ה, ואם השיג כלום בב' הספירות העליונות, חוצה להם עמד ושאב מהן על ידי ספירת בינ"ה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This *Sefirah* is called **Thought-*Machshavah*-*מחשבה***. That is, it is the conceptual point-*Nekudah Machshaveet*-נקדה מחשבית, which is the matter of the very inception of the spreading forth of desire in the emanation of creation and drawing down. Thus, this is the matter of the **First *Yod*-י of The Name-*Yod Rishonah Shel Shem*-*יוד ראשונה של שם***. This is the letter *Yod*-*י* of the Name *HaShem*-*יהו"ה*, which is the inner essential conceptual point-*Nekudah*-*נקדה* concealed in the Supernal Crown-*Keter Elyon*, included in the Unlimited One-*Ein Sof*-*אין סוף*, blessed is He. For, from this point-*Nekudah*-*נקדה* and up, is the world of utter mercies-*Rachamim* without end, conclusion, limit nor measure. From its adhesion to the Crown-*Keter*, it spreads forth with breadth and depth, as the verse states,¹⁶⁰ “Your thoughts-*Machshevotecha*-מחשבותיך are exceedingly deep-*Amkoo*-עמקו.” Now, the verse states, “Your thoughts-*Machshevotecha*-מחשבותיך” in the plural, referring to the thirty-two pathways of thought-*Machshavah*-מחשבה that no one is capable of contemplating, since they are, “The depths above-*Omek Rom*-*עומק רום*.” That is, they spread forth from the Crown-*Keter* which is the upper height-*Rom*-*רום*. No one is capable of contemplating them, except like a person who draws water [little by little] out of a limitlessly deep well with a bucket. Moreover, he who draws the waters, never actually enters the well to draw the waters out, but only draws them with a bucket. In the same way, no created being is capable of contemplating the secret of the depth of thought-*Omek HaMachshavah*-עומק המחשבה except by means of Understanding-*Binah*, which is compared to a bucket. That is, the bucket is the receptacle that enters the well of thought-*Machshavah*-*מחשבה* to draw from its depth, whereas the one who draws remains outside. The sign for this is the verse,¹⁶¹ “Counsel is like deep waters in the heart of man, a man of understanding-*Tevunah*-*תבונה* will draw them out.” That is, there is no way to draw the waters from the depth of thought-*Omek HaMachshavah*-*עומק המחשבה*, except through the quality of Understanding-*Tevunah*-*תבונה*.¹⁶²), translated as The Gate of Unity, Ch. 1-3 and the explanations there. Even our teacher Moshe, peace be upon him, whatever he grasped of the two upper *Sefirot*, was as he was outside of them, and he drew from them by means of the *Sefirah* of Understanding-*Binah*.

footnotes:
¹⁶⁰ Psalms 92:6
¹⁶¹ Proverbs 20:5
¹⁶² Also see Shaar HaYichud of Rabbi DovBer of Lubavitch, known as the Tract on Contemplation (Kuntres HaHitbonenut


###### Sha'arei Orah, Ninth Gate, Second Sefirah 45
[Sha'arei Orah, Ninth Gate, Second Sefirah 45](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/45)

ומה שאמר רחוק מה שהיה ועמוק עמוק מי ימצאנו, מילת 'מ"י, ביארנו בשערים הקודמים, 'עמוק עמוק' הן ב' ספירות עליונות, הכתר והמחשבה שהיא דביקה בו, לפי שאין סוף וקץ וגבול ושיעור לעולם הרחמים, ואם ישיג המשיג בהם דבר - לא ימצאנו אלא על ידי הספירה הנקראת מ"י שהיא הבינה,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, about the verse,¹⁶³ “What was is elusive and is deep deep-*Amok Amok*-עמוק עמוק, Who-*Mee*-מי can fathom it,” the word “Who-*Mee-מי*-50” was already explained in the preceding Gates. The repetition of “deep-*Amok*-*עמוק* deep-*Amok*-*עמוק,*” refers to the two upper *Sefirot*, Crown-*Keter* and the Thought-*Machshavah*-מחשבה that adheres to it. However, because there is no end, conclusion, limit or measure to the World of Mercies-*Olam HaRachamim*, therefore, whatever a person does grasp of them, he cannot do except by means of the *Sefirah* called “Who-*Mee*-מי,” referring to the *Sefirah* of Understanding-*Binah*.

footnotes:
¹⁶³ Ecclesiastes 7:24


###### Sha'arei Orah, Ninth Gate, Second Sefirah 46
[Sha'arei Orah, Ninth Gate, Second Sefirah 46](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/46)

וזהו 'עמוק עמוק מ"י ימצאנו' ולשון 'מ"י' הנני רומז: מבטן מ"י יצא הקרח (איוב לח, כט) הקרח, סוד ה' אחרונה דאקרישו מימוי; מ"י נתן לשאלתא, עד כאן שאלתא, מכאן ואילך כנותן אצבע בעין. מי מלל גבורות י"י (תהלים קו, ב), מ"י ברא אלה (ישעיהו מ, כו) למן היום אשר ברא אלהים אדם על הארץ אתה שואל; את מ"י נועץ ויבינהו (שם מ, יד).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This then, is the meaning of the verse, “That which is deep deep-*Amok Amok*-עמוק עמוק, Who-*Mee*-מי can fathom it,” [as a positive statement]. I now will hint at the term “Who-*Mee*-מי” with the following. The verse states,¹⁶⁴ “From Whose-*Mee*-מי belly did the ice-*Kerach*-*קרח* come forth.” Ice-*Kerach*-*קרח* here refers to the final letter *Hey*-*ה* of the Name *HaShem*-*יהו"ה* whose waters have coagulated.¹⁶⁵ That is, Who-*Mee*-*מי* is given to inquiry and investigation,¹⁶⁶-*קרח*” indicates the “waters” of intellect that “have coagulated” into the letters (*Otiyot*) of speech of the final *Hey*-*ה* of Kingship-*Malchut*, and thus are within the parameters of grasp and inquiry-*Cheker*-*חקר*. See Ginat Egoz translated as HaShem Is One, Vol. 4 (The Vowels of Creation), The Gate of the Cheereek-חרק vowel ibid. Also see Pardes Rimonim, Shaar 23, Ch. 19, and Shaar HaYichud, translated as The Gate of Unity, Ch. 44 ibid. but the “inquiry can only be up to here, and from this point on, it would be like a person who pokes his finger in His eye.”¹⁶⁷ It also states,¹⁶⁸ “Who-*Mee*-מ״י can express the powers-*Gevurot*-גבורות of *HaShem*-יהו״ה,” and,¹⁶⁹ “Who-*Mee*-מי created these-*Eileh*-אלה.”¹⁷⁰ called “Who-*Mee*-מי-50” that gives birth to the emotional qualities called “these-*Eileh*-אלה,” (in that there are six emotions, each one of which includes six. 6 x 6 = “these-*Eileh*-אלה-36”). The lower emotions of *Zeir Anpin* are called “man-*Adam*-אדם” and are upon the earth-*Aretz*-ארץ, which is Kingship-*Malchut*, as will be hinted. That is, “You may only inquire ‘from the day that God-*Elohi”m*-אלהי״ם created man-*Adam*-אדם on earth-*Aretz*-ארץ,’¹⁷¹ [but not before],”¹⁷² and it states,¹⁷³ “From Who-*Mee*-מי did He seek counsel and gave Him understanding.”

footnotes:
¹⁶⁴ Job 38:29
¹⁶⁵ See at greater length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 4 (The Vowels of Creation), The Gate of the Cheereek-חרק vowel; Also see the explanation in Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 44.
¹⁶⁶ That is, the word “Ice-Kerach
¹⁶⁷ See Batei Medrashot, Seder Rabba Bereishit, Section 22.
¹⁶⁸ Psalms 106:2 – This was discussed in Gate Eight.
¹⁶⁹ Isaiah 40:26
¹⁷⁰ As mentioned before, it is the quality of understanding-Binah
¹⁷¹ Deuteronomy 4:32 – “For inquire now regarding the early days that preceded you, from the day when God created man on earth, and from one end of the heavens to the other end of heavens etc.”
¹⁷² Talmud Bavli, Chagigah 11b; Zohar II 232a
¹⁷³ Isaiah 40:14


###### Sha'arei Orah, Ninth Gate, Second Sefirah 47
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וסימן: אז ישיר משה ובני ישראל (שמות טו, א), נכון כסאך מא"ז (תהלים צג, ב) והנני רומז: אחת ואחת, אחת ושתיים, אחת ושלוש, אחת וארבע, אחת וחמש, אחת ושש, אחת ושבע, יצא והניחו על כן הזהב. כי יום כיפורים הוא, הוא יום כיפורים ממש, א"ז מלמעלה למטה וא"ז מלמטה למעלה. ובהזאת יום הכיפורים לא היה מתכוון להזות לא למעלה ולא למטה אלא כמצליף. ושלמה צווח ואמר ביום שנקבעה שכינה בדיבור ונקבעת במקומה למטה, אז אמר שלמה י"י אמר לשכון בערפל בנה בניתי בית זבול לך (מלכים, ח, יב), וסימן: כרחל וכלאה אשר בנו שתיהם את בית ישראל (רות ד, יא). רחל ולאה, שמטה ויובל, ה"א עילאה וה"א תתאה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The sign for this [is the word ‘Then-*Az*-אז’¹⁷⁴-א-1 of the Understanding-*Binah* (as in “*Aleph Beit-אלף בית* means ‘Learn Understanding-*Aleph Binah-אלף בינה*,’” Talmud Bavli, Shabbat 104a), is over and above the *Zayin*-*ז*-7 lower *Sefirot*, as will now be further hinted. as in the verse],¹⁷⁵ “Then-*Az*-אז Moshe and the children of Israel sang,” and,¹⁷⁶ “Your throne is established from then-*MeAz*-*מאז*.” I will hint at this further with the following,¹⁷⁷ “[This is how he would count, One,] One and one; one and two; one and three; one and four; one and five; one and six; one and seven. He then would emerge and place [the bowl] on the golden pedestal,” “For it is a Day of Atonements-*Yom HaKipppurim*-יום הכפורים,” referring literally to the Day of Atonements-*Yom HaKippurim*-יום הכפורים.¹⁷⁸-יום הכפורים in the plural refers to the union of the *Sefirah* of Understanding-*Binah* with the seven lower *Sefirot* and particularly the *Sefirah* of Kingship-*Malchut* which is the seventh. This is reflected in the sign “Then-*Az*-*אז*,” in which the *Aleph*-*א*-1 above is unified with the *Zayin*-*ז-*7 below. That is, there is [the union of] *Az*-א״ז from above to below, and [the union of] *Az*-א״ז from below to above. However, when it came to the sprinkling [of the blood] on Yom HaKippurim, [the High Priest] “would neither intend to sprinkle [the blood] upward nor downward, but rather like one who whips [with the blood sprinkled in a single column, all eight drops being one beneath the other].”¹⁷⁹ Solomon cried out on the day that the Indwelling Presence of *HaShem*-יהו״ה, blessed is He, the *Shechinah*, became affixed in Speech-*Dibur*-דיבור in its place below, as the verse states,¹⁸⁰ “Then-*Az-*אז Solomon said, ‘*HaShem*-יהו״ה said that He would dwell in the thick cloud. I have surely built a House of habitation for You.’” The sign for this is the verse,¹⁸¹ “Like Rachel-רחל and like Leah-לאה, both of whom built up the House of Israel.”¹⁸², and Rachel refers to the [letters of the] speech of Kingship-*Malchut*. See Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 27, 35, 37 and on and the notes and citations there. That is, Rachel-רחל and Leah-לאה are the Sabbatical-*Shemitah*-שמיטה and the Jubliee-*Yovel*-יובל, the Upper *Hey*-*ה* and the Lower *Hey*-*ה*.¹⁸³ and Kingship-*Malchut*, respectively, as discussed in the preceding Gates.

footnotes:
¹⁷⁴ That is, the Aleph
¹⁷⁵ Exodus 15:1
¹⁷⁶ Psalms 93:2
¹⁷⁷ Mishnah Yoma 5:3; Talmud Bavli, Yoma 53b; Also see the Yom HaKippurim liturgy in the section of the High Priest’s Temple service of the day.
¹⁷⁸ It was already explained in the Eighth Gate that the Day of Atonements-Yom HaKippurim
¹⁷⁹ See Talmud Bavli, Yoma 53b ibid., and Rashi there. That is, he would not separate the upper one from the seven lower ones, so that one would be on the upper part of the Ark cover and the others in the center, but would sprinkle them in a single column in succession, at the center of the Ark cover, with one above and seven below it in succession.
¹⁸⁰ Kings I 8:12-13
¹⁸¹ Ruth 4:11
¹⁸² That is, Leah refers to the [letters of the] thought of Understanding-Binah
¹⁸³ That is, the Understanding-Binah


###### Sha'arei Orah, Ninth Gate, Second Sefirah 48
[Sha'arei Orah, Ninth Gate, Second Sefirah 48](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/48)

וצריכין אנו לעוררך על אשר אמרו רבותינו 'עלה במחשבה' כלומר מי, (בינה) הוא שימצא את העמוק עמוק (חכמה וכתר). ולא אמרו ירד. דע כי סוד מה שאמר עלה במחשבה כלומר שהמחשבה העליונה, הנקראת רצון באין גבול והיא ספירה שנייה, אינה מתנודדת לצאת חוץ לעולם הבינ"ה, אלא המחשבה הזאת מתבודדת והיא נאחזת בכת"ר עליון תמיד. ואם יצטרך המצטרך להפיק בה דבר, עולה אליה על ידי הבינ"ה הנכנסת להפיק ממנה, אבל אין המחשבה יורדת למטה. וכל הדברים וכל הנבראים שנבראו בעולם הם כפי שעלו במחשבה ", כמו שאומר בתלמוד 'כך עלה במחשבה'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, we must awaken you to the meaning of our sages words when they said, “It ascended in thought-*Alah b’Machshavah*-עלה במחשבה,”¹⁸⁴ and did not say, “It descended-*Yarad*-*ירד*.”¹⁸⁵ Know, that the secret of, “It ascended in thought-*Alah b’Machshavah*-*עלה במחשבה*,” is that this upper thought-*Machshavah*-*מחשבה*, called Unlimited Desire-*Ratzon b’Ein Gvul*-*רצון באין גבול*, which is the second *Sefirah* (*Chochmah*), is not stirred or moved to descend outside of itself to the world of Understanding-*Binah*. Rather, this thought-*Machshavah*-מחשבה remains alone, in constant adhesion to the Crown-*Keter*. Thus, if someone needs to elicit something from it, he must ascend to it by way of Understanding-*Binah*, which enters to elicit that which is needed from it. However, the upper thought-*Machshavah*-מחשבה itself never descends below. Rather, all things and all creatures created in the world are according to how they ascended in thought-*Machshavah*-מחשבה, as in the Talmudic statement,¹⁸⁶ “It thus arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה.”

footnotes:
¹⁸⁴ Talmud Bavli, Brachot 61a and elsewhere.
¹⁸⁵ Also see Sefer HaBahir, Sections 87 & 88
¹⁸⁶ Talmud Bavli, Menachot 29b


###### Sha'arei Orah, Ninth Gate, Second Sefirah 49
[Sha'arei Orah, Ninth Gate, Second Sefirah 49](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/49)

ולפעמים שספירת מלכות מתרוממת ומתעלית עד שתעלה עד הבינה ונמצאת דביקה במחשבה, וגם כן אומרים עליה 'כך עלה במחשבה'. אבל לצפיית המרכבה אומרים לשון ירידה כמה דאת אמר: ירד למרכבה. ולשון ירד, כי הצופה במרכבה נכנס למעלה רום עד מקום האור שממנו מקבל שפע הצפייה, וחוזר ויורד וצופה במרכבה. ודברים אלו עמוקים עד מאוד, ואם תזכה עדיין בעזרת השם תשיג בהם עיקרים גדולים. סוף דבר: לעולם אין המחשבה מתפרדת מן הכתר' והסוד, כי אות אחת כוללת שתיהן, היו"ד וקוצה, והבן זה עד מאוד. ואם זוכה הזוכה לעלות, עולה על ידי הבינה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, sometimes the *Sefirah* of Kingship-*Malchut* ascends to Understanding-*Binah*, and then it too is in a state of adhesion to the thought-*Machshavah*-*מחשבה*. It then is also said about it, “It thus arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה.” However, in regard to gazing at the Supernal Chariot (*Merkavah*), a term of “descent-*Yeridah*-ירידה” is used, as in,¹⁸⁷-ירדתי to the garden of walnuts (*Ginat Egoz*)’? He [Rabbi Eliezer] said to him, ‘Come and see. That garden-*Gan*-גן goes forth from Eden-עדן, and is the Indwelling Presence of *HaShem*-יהו״ה, the *Shechinah*. This walnut-*Egoz*-אגוז refers to the Supernal Holy Chariot, and consists of four headwaters that spread forth from the Garden-*Gan*-גן, just as the walnut-*Egoz*-*אגוז* has four brains inside it (that is, the fruit inside a walnut has the appearance of a brain). What is the meaning of the word ‘I descended-*Yaradeti*-*ירדתי*’? It is as we learned, ‘So and so descended to the Chariot-*Merkavah*-*מרכבה*’ [meaning, descended to its depth].” Also see Ginat Egoz by Rabbi Yosef Gikatilla, translated as HaShem Is One, Volumes 1-4. “He descended to the Chariot-*Merkavah*-מרכבה.”¹⁸⁸-גי חזיון.” For, one who gazes into the Supernal Chariot (*Merkavah*) first enters and ascends to the heights until the place of the light-*Ohr*-אור from where he receives the bestowal to gaze, and he then returns to descend and gaze upon the Chariot (*Merkavah*). These matters are very deep, but if you merit it, you shall yet grasp important principles in this, with *HaShem’s*-יהו״ה help, blessed is He.

footnotes:
¹⁸⁷ See Sefer HaBahir ibid.; Heichalot Rabbati 18:5 Also see Zohar II 15b – “Rabbi Akiva asked [Rabbi Eliezer], what is the meaning of the verse (Song of Songs 6:11), ‘I descended-Yaradeti
¹⁸⁸ That is, it is said that “so-and-so has plumbed or descended to the depths of the hidden matters.” Also see Pardes Rimonim, Shaar 23 (Shaar Erchei HaKinuyim), Section on “Gei Chizayon


###### Sha'arei Orah, Ninth Gate, Second Sefirah 50
[Sha'arei Orah, Ninth Gate, Second Sefirah 50](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/50)

וסוף דבר: עלה במחשבה ולא עלה על המחשבה, כי כל הדברים שנבראו בעולם עלו במחשבה ולא עלו על המחשבה, לפי שאין מי שיוכל להיכנס בה זולתי 'מ"י':

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
In conclusion, thought-*Machshavah*-מחשבה never separates from the Crown-*Keter*, and the secret is that a single letter includes both. This is the letter *Yod*-י and its thorn. Understand this very well, and understand that if a person who merits it, he merits to ascend by means of Understanding-*Binah*. To conclude, it states, “Ascended in thought-*Alah b’Machshavah*-*עלה במחשבה*,” and not “ascended above thought-*Alu Al HaMachshavah*-*עלו על המחשבה*,” since no one except “Who*-Mee*-*מי*” can enter it,


###### Sha'arei Orah, Ninth Gate, Second Sefirah 51
[Sha'arei Orah, Ninth Gate, Second Sefirah 51](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/51)

ועתה הט אוזנך ושמע מה שאפשר לך לשמוע בדבר זה: כל מקום שנאמר בו עלה במחשבה הוא לשון שתוק כי השערים ננעלו לפניך בדבר זה, שהרי סתום וחתום בחדר העליון שאין כל בריה יכולה ליכנס בה, והוא חדר המחשבה העמוקה הנקראת רצון באין גבול, לכן בלום פיך מלדבר.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, prepare your ear to listen to what you are capable of hearing about this matter. Wherever it states, “Ascended in thought-*Alah b’Machshavah*-*עלה במחשבה*,” it indicates “Silence-*Shtok*-*שתוק*.” That is, in regard to this matter, the gates are locked before you, being that it is hidden and concealed in the Upper Chamber where no created being is capable of entering. This is the chamber of deep thought-*Macshavah HaAmukah*-*מחשבה העמוקה*, called Limitless Desire-*Ratzon b’Ein Gvul*-*רצון באין גבול*. Therefore,¹⁸⁹ “Muzzle your mouth from speaking.”

footnotes:
¹⁸⁹ Sefer Yetzirah 1:8


###### Sha'arei Orah, Ninth Gate, Second Sefirah 52
[Sha'arei Orah, Ninth Gate, Second Sefirah 52](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/52)

וזהו שאמר בעניין רבי עקיבא, בעניין מראית משה רבינו עליו השלום כשראה שהיו סורקין את בשרו ואמר: זו תורה וזו שכרה. אמר לו: שתוק שכך עלה במחשבה כלומר, שאלתך אינה במקום שתוכל להשיג בה דבר, אלא שתוק. ומה טעם? שהרי כך עלה במחשבה. הרי היא במקום שאינך יכול לעלות לה, וגם היא אין דרכה לרדת ממקומה ולצאת ולהגיע אליך, לפי שהיא דביקה בעולם הרחמים בכתר עליון, ואם כן, שתוק.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This then, is the meaning of the statement about Rabbi Akiva.¹⁹⁰ That is, when in a vision, our teacher Moshe, peace be upon him, saw the Romans lacerating the flesh of Rabbi Akiva, he said, “Is this the Torah and is this its reward?” The Holy One, blessed is He, answered, “Silence-*Shtok*-שתוק! Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה!” In other words, you are asking a question where it is impossible for you to have any grasp, therefore be silent. Why? Because “Thus it arose in thought*-Machshavah-*במחשבה,” a place that you cannot ascend to, and moreover, since it adheres to the World of Mercies in the Supernal Crown-*Keter Elyon*, it is not its way to descend from its place and reach you. Therefore “Be silent-*Shtok*-*שתוק*.”

footnotes:
¹⁹⁰ Talmud Bavli, Menachot 29b


###### Sha'arei Orah, Ninth Gate, Second Sefirah 53
[Sha'arei Orah, Ninth Gate, Second Sefirah 53](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/53)

עתה מסרנו בידך כלל גדול לכל מקום שתמצא 'כך עלה במחשבה', כי הדברים סתומים ואין כל בריה יכולה להתבונן בהם לפי שהמחשבה אין בה צפייה כלל. ולפי שאין דרך להיכנס אליה ואין לה תכלית וסוף, ואם כן היאך יכול מי שיש לו גבול לשער דבר שאין לו גבול? על כיוצא בזה נאמר: מאד עמקו מחשבותיך (תהלים צב, ו). ובדבר זה נאחז עניין רשע וטוב לו צדיק ורע לו, ישתבח בעל הרצון אשר לא יושג תכלית כוונתו וחכמתו, וכמו שאמרנו בעניין רבי עקיבא: שתוק, כך עלה במחשבה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We thus have transmitted a very important principle to you, for wherever you come across the words, “Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה,” the matter is hidden and it is beyond any created being to contemplate, because this thought-*Machshavah*-*מחשבה* cannot at all be gazed upon. Since there is no way to enter here, and it is without end or conclusion, how then could a limited being measure that which is immeasurable. About matters such as these, the verse states,¹⁹¹ “Your thoughts-*Machshevotecha*-*מחשבותיך* are exceedingly deep-*Amkoo*-עמקו.” The matter of,¹⁹² “the prosperity of the wicked and the suffering of the righteous” is bound to this place. May the Master of the Desire, whose intention and wisdom is beyond limit and grasp, be praised, and as we said about the matter of Rabbi Akiva, “Be silent-*Shtok*-שתוק! Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה!”

footnotes:
¹⁹¹ Psalms 92:6
¹⁹² Talmud Bavli, Brachot 7a


###### Sha'arei Orah, Ninth Gate, Second Sefirah 54
[Sha'arei Orah, Ninth Gate, Second Sefirah 54](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/54)

וסימן הדבר בזה המזמור: מה גדלו מעשיך ה' מאד עמקו מחשבותיך, איש בער לא ידע וגו' בפרוח רשעים וגו' (שם) ומה טעם? ואתה מרום לעולם י"י (שם). כלומר, ברום המחשבה דבר זה ואין מי שיוכל להגיע לדבר, שהרי כך עלה במחשבה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The sign for this is the Psalm,¹⁹³ “How great are Your deeds *HaShem*-יהו״ה; Your thoughts-*Machshevotecha*-*מחשבותיך* are exceedingly deep-*Amkoo*-עמקו. A boor cannot know, nor can a fool understand this. When the wicked bloom like grass…” What is the reason? As it continues, “But You remain exalted-*Marom*-*מרום* forever *HaShem*-יהו״ה,” meaning to say that this matter is in the heights-*Rom*-רום of thought-*Machshavah*-מחשבה, and there are none who are capable of reaching it, being that, “Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה!”

footnotes:
¹⁹³ Psalms 92:6-9


###### Sha'arei Orah, Ninth Gate, Second Sefirah 55
[Sha'arei Orah, Ninth Gate, Second Sefirah 55](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/55)

ואף על פי שאין כוח באדם להשיג בדבר צפיית המחשבה, הצדיקים יש להם קבלה לשמע אוזן. לפיכך אמר: בקמים עלי מרעים תשמענה אזני, צדיק כתמר יפרח (שם) הרי הכול מבואר ברמזים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, even though the matter is beyond the capacity of man to grasp through the gazing of thought, nevertheless, the righteous *Tzaddikim* are in possession of the received knowledge (Kabbalah) and can hear the matter with their ear.¹⁹⁴ guard their Foundation-*Yesod*, they therefore possess a listening ear (*Shema Ozen*) and an understanding heart (*Ovanta d’Leeba*) to be able to understand the reason for the matter, through the quality of Understanding-*Binah*. Also see Listen Israel, a translation of the commentary of Rabbi Hillel of Paritch to Shaar HaYichud of Rabbi DovBer of Lubavitch and the notes there. The verse therefore states,¹⁹⁵ “When those who would harm me rise up against me, my ears have heard,” and the next verse continues,¹⁹⁶ “The righteous *Tzaddik* shall flourish like a date palm.” The entire matter has thus been explained by way of hints.

footnotes:
¹⁹⁴ That is, because the righteous Tzaddikim
¹⁹⁵ Psalms 92:12
¹⁹⁶ Psalms 92:12


###### Sha'arei Orah, Ninth Gate, Second Sefirah 56
[Sha'arei Orah, Ninth Gate, Second Sefirah 56](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/56)

וזהו מה ששאל משה רבינו עליו השלום להשיג הדבר בצפיית המחשבה ונעלם ממנו, והיתה התשובה אליו: וחנותי את אשר אחון ורחמתי את אשר ארחם (שמות לג, יט). ואין דבר זה ידוע לשום נברא, ואל זה רמז הכתוב: רבות עשית אתה י"י אלהי נפלאותיך ומחשבותיך אלינו אין ערוך אליך אגידה ואדברה עצמו מספר (תהלים מ, ו).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This then, is the meaning of Moshe’s request to grasp the matter through the gazing of thought-*Machshavah*-*מחשבה*, but it was hidden from him.¹⁹⁷ Rather, *HaShem-יהו"ה* answered,¹⁹⁸ “I will be gracious to whomever I will be gracious [though he may not be worthy] and I will have mercy upon whomever I will have mercy [though he may not be worthy].” This matter is beyond the knowledge of any creature, about which the verse hints by stating,¹⁹⁹ “Much have You done, O’ You, *HaShem*-*יהו״ה* my God, Your wonders and Your thoughts are for us – none can compare to You – if I were to relate or speak [of them], they are too overwhelming to recount.”

footnotes:
¹⁹⁷ Talmud Bavli, Brachot 7a ibid.
¹⁹⁸ Exodus 33:19
¹⁹⁹ Psalms 40:6


###### Sha'arei Orah, Ninth Gate, Second Sefirah 57
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ובכל מקום שאתה מוצא לשון נפלאות הוא דבר מכוסה מן הבריות ואין ידוע לזולתו יתברך, ועל זה כתיב: לעושה נפלאות גדולות לבדו (שם קלו, ד), בוודאי. ועל זה כתיב: נפלאות ממני ולא אדע (איוב מב, ג); והמלאך אמר למנוח: למה זה תשאל לשמי והוא פלאי (שופטים יג, יח), כלומר אין לי שם קבוע אלא במחשבה; נורא תהלות עושה פלא (שמות טו, יא); פלא עצות מרחוק (ישעיהו כה, א) ואפילו במה שיש כוח באדם להשיגו, בזמן שהוא נעלם ממנו נקרא בלשון פלא: כי יפלא ממך דבר למשפט (דברים יז, ח), הנני יוסף להפליא את העם הזה הפלא ופלא ואבדה חכמ"ת חכמי"ו ובינ"ת נבוניו תסתתר (ישעיהו כם, יד). ועל כיוצא בזה נאמר: מאד עמקו מחשבותיך (תהלים צב, ו), בפסוק זה רמז לחכמ"ה ובינ"ה, הכול אמור כבר. ובפסוק זה נאחז סוד צדיק ורע לו רשע וטוב לו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Likewise, wherever you find the term “Wonders-*Nifla’ot*-*נפלאות*,” it refers to what is concealed from the creatures, and is unknowable to anyone other than *HaShem*-*יהו״ה*, blessed is He. About this the verse states,²⁰⁰ “To Him Who alone performs great wonders,” which certainly is so. About this it states,²⁰¹ “It is beyond me-*Nifla’ot Mimeni*-*נפלאות ממני*, I shall not know.” Likewise, the angel said to Manoach,²⁰² “Why is it that you ask for my name? It is hidden-*Pelee*-*פלאי*,” meaning, “I have no fixed name except in thought-*Machshavah*-*מחשבה*.”²⁰³-*מחשבה*). See Sifri Naso 42 and Rashi to Judges 13:18. Also see Tikkunei Zohar 91b. It likewise states,²⁰⁴ “Too awesome for praise, Doer of wonders-*Pele*-*פלא*,” and,²⁰⁵ “Who wondrously-*Pele*-*פלא* councils from afar.” Now, even in matters that are within the capacity of man to grasp, as long as it is concealed from him, it is called “*Pele*-*פלא*,” as in the verse,²⁰⁶ “If a matter of judgment is hidden-*Yipale*-*יפלא* from you,” and,²⁰⁷ “Therefore, behold, I will continue to perform more wonders-*L’Haflee*-*להפליא* against this people – wonder upon wonder-*Haflei VaPheleh*-*הפלא ופלא*; The wisdom-*Chochmah* of its wise men will be lost, and the understanding-*Binat*-*בינת* of its sages will become concealed.” This verse hints at Wisdom-*Chochmah* and Understanding-*Binah*, and thus has already been said. The secret of the suffering of the righteous and the prosperity of the wicked is bound to this verse.

footnotes:
²⁰⁰ Psalms 136:4
²⁰¹ Job 42:3
²⁰² Judges 13:18
²⁰³ That is, the angel is named according to its mission, which always changes, so much so, that the angel himself does not know what the change, and therefore the name, will be (and it therefore tied to this aspect of Thought-Machshavah
²⁰⁴ Exodus 15:11
²⁰⁵ Isaiah 25:1; See Zohar III 193b
²⁰⁶ Deuteronomy 17:8
²⁰⁷ Isaiah 29:14


###### Sha'arei Orah, Ninth Gate, Second Sefirah 58
[Sha'arei Orah, Ninth Gate, Second Sefirah 58](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/58)

והספירה הזאת נקראת **יראה**. כלומר, המגיע לחשוב במקום העליון והעמוק הזה הרי יש לו ליראה ולפחד פן יתבהלו מחשבותיו לרוין ולהרהר יותר מן השיעור הראוי. ועל זה נאמר בספר יצירה בלום פיך מלדבר ולבך מלהרהר אם רץ לבך שוב למקום החזירהו למקומו כי המקום הזה מקום היראה והפחד להשב ענינו ועומקו ויעקב כשהגיע למקום זה הנקרא י״ש נתיירא ונתפחד ואמר (בראשית כח) אכן יש י״י במקום הזה ויירא ויאמר מה נורא המקום הזה. ואע״פ שספירת תפארת נקראת נורא הוא מפני שהיא עולה למעלה רום ונאחזת בכתר בסוד הרצון שהוא סוד היראה. ומשה ג״כ נאמר בו (שמות ג) כי ירא מהביט בעומק מחשבתו ונתן גבול למחשבתו. ואשרי מי שהגיע למעלת היראה כמרע"ה,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This *Sefirah* is also called **Fear-*Yirah*-יראה**. That is, whosoever comes to contemplate this deep and supernal place, should do so with fear and dread, for perhaps his thoughts will become confused and his thoughts may begin to run and ponder beyond the appropriate measure. About this Sefer Yetzirah says,²⁰⁸ “Muzzle your mouth from speaking, and your heart from pondering, and if your heart runs, return [it] to [its] place.” For, this place is a place of fear and dread to ponder the matter and its depth. Thus, when our forefather Yaakov arrived at this place called Something-*Yesh*-*יש*, he was filled with fear and dread, saying,²⁰⁹ “Surely, there is-*Yesh*-*יש* *HaShem-יהו״ה* is in this place! He became frightened-*Vayirah-ויירא* and said, ‘How awesome-*Norah*-*נורא* is this place!’” Even though the *Sefirah* of Splendor-*Tiferet* is called “Awesome-*Norah*-*נורא*,” this is because it ascends to the heights and adheres to the *Sefirah* of Crown-*Keter*, which is the secret of the Desire-*Ratzon-רצון* and the secret of Fear-*Yirah*-יראה. Similarly, it states about Moshe,²¹⁰ “He was afraid-*Yareh*-ירא to gaze,” meaning, in the depth of his thoughts, in that he set a boundary to his thoughts. Praised is he who, like our teacher Moshe, peace be upon him, attains the level of fear-*Yirah*-*יראה*.

footnotes:
²⁰⁸ Sefer Yetzirah 1:8
²⁰⁹ Genesis 28:16-17
²¹⁰ Exodus 3:6


###### Sha'arei Orah, Ninth Gate, Second Sefirah 59
[Sha'arei Orah, Ninth Gate, Second Sefirah 59](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/59)

וכשבא י״י לגלות לישראל סתרי מצפוניו בשערי בינ״ה במתן תורה הזהירם שלא יביטו אל העומק ההוא ר"ל שלא ישוטו מחשבותם להרהר בעומק המחשבה שאין לה גבול ושייראו מגשת אליו וכן עשו שנאמר (שמות כ) ויעמוד העם מרחוק ומשה נגש אל הערפל. ודע כי כל ישראל שעמדו בסיני מעלות ושיעורים היו להשגותיהם כפי שנרמז בפסוק (שם כד) ואל משה אמר עלה אל י״י ונגש משה לבדו אל י״י והם לא ינשו. ולפי שיש כמה מעלות בהתפשטות המחשבה בספירת הרצון אמר להם שיגיע כל אחד לגבול הראוי לו וז"ש להם מרע״ה (שם כ) כי לבעבור נסות אתכם בא האלהים ובעבו תהיה יראתו על פניכם לבלתי תחטאו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
At the time of the giving of the Torah, when *HaShem*-*יהו״ה*, blessed is He, came to reveal His hidden treasures in the gates of Understanding-*Binah*, He warned them not to gaze into that depth. That is, He warned them not to allow their thoughts to ponder the depth of thought that is beyond limitations, that they should fear approaching it. This is what they did, as the verse states,²¹¹ “The people stood from afar and Moshe approached the thick cloud.” Know that when the Jewish people stood at Sinai, they had different levels and measures of grasp, as hinted in the verse,²¹² “To Moshe He said, ‘Go up to *HaShem*-*יהו״ה*, [you, Aharon, Nadav and Avihu, and the seventy elders of Israel, and you shall prostrate from a distance. Moshe alone shall approach *HaShem*-*יהו״ה*, but they shall not approach.” Because there are different levels of the spreading forth of the thought-*Machshavah*-*מחשבה* in the *Sefirah* of the Desire-*Ratzon*-*רצון*, He therefore told them that each one should reach the limit appropriate to him. This is why our teacher Moshe, peace be upon him, told them,²¹³ “Fear not! For God-*Elohi”m*-*אלהי״ם* has come in order to test you; so that the fear of Him should be upon your faces, so that you will not sin.”

footnotes:
²¹¹ Exodus 20:18
²¹² Exodus 24:1-2
²¹³ Exodus 20:16


###### Sha'arei Orah, Ninth Gate, Second Sefirah 60
[Sha'arei Orah, Ninth Gate, Second Sefirah 60](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/60)

הנני מפרש שני הפסוקים ברמזים. לבעבור נסות אתכם, בא לנסותם בכח מח שסובלים כמו שאמר כי לבעבור נסות אתכם בא האלהים כאדם המנסה חרב כמה כחו לחתוך, כך נסה אתבם האלהים כשנתגלה עליכם כדי שתנסו עצמכם לראות כמה כחכם להסתכל בגדולתו ובעוצם השגתו. וכשבאתם לנסיון ברחתם ואמרתם שאין בכם כח לעמוד במראה הגדול הזה כאמרו (דברים ה) ותקרבון אלי כולכם וגו' ועתה למה נמות כי תאכלנו האש הגדולה וגו'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
I shall explain these two verses with the following hints. When it states “in order to test you,” He came to test them to see the strength of what they could withstand. This is as stated, “For God-*Elohi”m*-*אלהי״ם* has come in order to test you.” This is like a person who tests a sword to examine its strength and sharpness. In the same way, when He comes to be revealed to you, God-*Elohi”m*-*אלהי״ם* is testing you, in order for you to examine yourselves to see how great your strength is in gazing at His greatness and the awesomeness of grasping of Him. However, when you came to the test, you fled and said that you are incapable of standing before this great vision, as the verse states,²¹⁴ “You approached me… [and said], ‘But now, why should we die when this great fire consumes us? If we continue to hear the voice of *HaShem*-*יהו״ה* our God, any more, we will die!’”

footnotes:
²¹⁴ Deuteronomy 5:20-22


###### Sha'arei Orah, Ninth Gate, Second Sefirah 61
[Sha'arei Orah, Ninth Gate, Second Sefirah 61](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/61)

וא״כ מאחר שבא לנסות אתכם שתראו כמה אתם יכולים לסבול מכה השגתו ולא יכולתם לסבול מראה כבודו. מכאן ואילך יש לכם להתלבש יראה ופחד מלהרהר ולחשוב כמה שאינכם יכולים להסתכל בו שהרי באתם לידי נסיון באותו דבר וביחתם ממנו לגודל תקפו וגדולתו. ולפיכך לבעבור נסות אתכם בא האלהים ובעבור תהיה יראתו על פניכם לבלתי תחטאו מכאן ואילך שתהיו יראים להרהר בגודל השגתו ולהכנס לפנים ממחיצה שלכם פן תחטאו לשמים ותתחייבו כליה. וזהו פי׳ ובעבור תהיה יראתו על פניכם ומאחר שעמדתם בנסיון ויראתם מפגי האש ואמרתם לי ועתה למה נמות לפיכך מכאן ולהבא תהיה יראתו על פניכם שלא תסתכלו חוץ לגבול הראוי להשגתכם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This being so, being that He came to test you, for you to see to what degree you are capable of withstanding the strength of grasping Him, and you were incapable of withstanding the vision of His glory, therefore, from this point forward, it behooves you to don fear and dread, and to ponder what it is that you are incapable of gazing upon. For, when you came to be tested in this matter, you fled from Him because of His awesome strength and greatness. Thus, it was “in order to test you that God-*Elohi”m*-*אלהי״ם* has come; so that the fear of Him should be upon your faces, so that you will not sin.” From this point forward, you should be fearful-*Yirah*-*יראה* of pondering the greatness of grasping Him and entering beyond your limitations, lest you sin against *HaShem*-*יהו״ה*, blessed is He, and be deserving of destruction. That is, since you withstood the test and were fearful before His fire, and said to me, “But now, why should we die,” therefore, from this point forward, “the fear of Him should be upon your faces,” so that you will not gaze beyond the boundaries appropriate to your grasp.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 62
[Sha'arei Orah, Ninth Gate, Second Sefirah 62](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/62)

וא״כ התבונן בכל מקום שתמצא לשון יראה רומז בספירה הזאת שהיא מקום היראה כלומר שאין כח להתבונן במחשבה בו לפי שאין לו גבול ושיעור. והנני רומז (איוב כה) ויאמר לאדם הן יראת אדני היא חכמה וסור מרע בינ"ה. ואחרים רבים, כי חכמ״ה ובינ״ה רמוזים בפסוק הזה, וכן (משלי כב) עקב ענוה יראת י״י הענוה היא סוד הכתר שהוא קוצו של י' ועקב הקוץ הוא אות היו״ד, ונאמר בפסוק אחר (תהלים קיא) ראשית חכמה יראת י״י (עיין בפרדס הקדוש) מה שעשתה חכמה עטרת לראשה עשתה ענוה עקב לסוליתה, כל זה בסוד אלו שתי הספירות הכתר והחכמה ושתיהן בסוד יו״ד שהרי בה נכללין הענוה והחכמה, והיראה נאחזת בין שתיהן הוא מקום החיבור והדביק הרי אלו שני פסוקים מבוארים היטב. והפסוק השלישי הן יראת אדני היא חכמה כי היראה היא המעלה הגדולה במעלות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This being so, contemplate wherever in Torah you find the word Fear-*Yirah*-יראה, and know that it hints at this *Sefirah*, which is the place of fear. That is, no one has the power to contemplate this in thought, being that it is beyond limit and measure. I will hint at this matter further. The verse states,²¹⁵ “And He said to man, ‘Behold, the fear-*Yirat*-*יראת* of the Lord-*Adona”y*-אדנ״י, that is wisdom-*Chochmah*-חכמה, and refraining from evil is understanding-*Binah*-בינה,” in that wisdom-*Chochmah* and understanding-*Binah* are hinted in this verse and there are many other such verses, It likewise states,²¹⁶ “The heel of humility is fear-*Yirat*-*יראת* of *HaShem*-יהו״ה.” That is, humility-*Anavah*-ענוה is the secret of the Crown-*Keter*, which is the thorn of the letter *Yod*-י, whereas the heel-*Eikev*-עקב of the thorn is the letter *Yod*-י itself. Likewise, another verse states,²¹⁷ “The beginning-*Reishit*-ראשית of wisdom-*Chochmah* is the fear-*Yirat*-יראת of *HaShem*-יהו״ה.” About this our sages, of blessed memory, said,²¹⁸ “That which wisdom-*Chochmah* made as a crown for its *head*-Rosh-ראש, humility-*Anavah* made as a heel-*Ekev*-עקב for its sandal.” All this is included in the secret of these two *Sefirot*, Crown-*Keter* and Wisdom-*Chochmah*, both of which are included in the secret of the *Yod*-י, which includes both Humility-*Anavah* and Wisdom-*Chochmah*, with fear-*Yirah*-*יראה* adhering to both, fear-*Yirah-יראה* being the place of their bonding and adhesion. Thus, these two verses have been clearly explained, along with the third verse,²¹⁹ “Behold, the fear-*Yirat*-*יראת* of the Lord-*Adona”y*-אדנ״י, that is wisdom-*Chochmah*-חכמה.” For, fear-*Yirah*-יראה of *HaShem*-יהו״ה is the highest of all levels.²²⁰-יהו״ה your God, ask of you, but to fear *HaShem*-יהו״ה your God.’ And it is written, ‘And He said to man, ‘Truly-*Hein*-*הן*, fear of the Lord-*Adona”y*-אדנ״י is wisdom,’ in that in Greek, ‘one-*Achat*-אחת’ is called ‘*Hein*-הן’ (signifying its singularity).”

footnotes:
²¹⁵ Job 28:28
²¹⁶ Proverbs 22:4
²¹⁷ Psalms 111:10
²¹⁸ Talmud Yerushalmi Shabbat 1:3
²¹⁹ Job 28:28
²²⁰ See Talmud Bavli, Shabbat 31b – “Rabbi Yochanan said in the name of Rabbi Elazar: The Holy One, blessed is He, only has fear of Heaven in His world (that is, it is singular), as it states (Deuteronomy 10:12), ‘And now, Israel, what does HaShem


###### Sha'arei Orah, Ninth Gate, Second Sefirah 63
[Sha'arei Orah, Ninth Gate, Second Sefirah 63](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/63)

ואם תאמר: והרי העובד מאהבה גדול מהעובד מיראה? דע כי האהבה והיראה הדבקים בעבודה הן עניין אחד, כי היראה יש לה שתי פנים: יש יראה חיצונית, ויש יראה פנימית. יראה חיצונית, בעוד אשר לא השיג האדם גדולת י"י יתברך והוא עובד מיראת העונש והיסורים, והיא יראה חיצונית, והרי הוא כמי שמונע עצמו מלהרוג או לגנוב מיראתו שמא יהרגו אותו. והנה היראה הזאת איננה ודאית, מכל מקום היא כוונה טובה, אף על פי כן יש יראה פנימית גדולה מזו, והיא היראה הבאה על דרך ההשגה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, if you say, “Is it not so that serving *HaShem*-יהו״ה out of love is greater than serving Him out of fear?” Know that the love and fear that are bound to service of *HaShem*-יהו״ה, blessed is He, are one. For, there are two aspects of fear-*Yirah*-יראה. There is external fear (*Yirah Chitzonit*) and there is inner fear (*Yirah Penimit*). External fear (*Yirah Chitzonit*) is when a person still has not grasped the greatness of *HaShem*-יהו״ה, blessed is He, and serves Him out of fear of punishment and suffering, which is an external fear (*Yirah Chitzonit*). It is like a person who restrains himself from murder and theft, out of fear that he might be killed. This kind of fear is not a certainty, but nevertheless, is also a good intention. Even so, there is inner fear (*Yirah Penimit*), which is much greater than this. This is fear-*Yirah*-*יראה* that comes by way of grasp and comprehension.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 64
[Sha'arei Orah, Ninth Gate, Second Sefirah 64](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/64)

כיצד? אם זכה אדם להשיג מגדולת הבורא יתברך ועוצם נוראותיו, והטובות והמעלות ומיני שפע והברכות האדוקות בעוצם השגתו ומעלתו, כשמכיר מעלתו יכיר גרעון גופו שהוא רימה ותולעה, אז יפחד האדם ויירא מלמרוד במלך גדול כמוהו, ויאמר: מי הביאני עד הלום להכיר ולהביט מלך גדול ונורא מלך מלכי המלכים הקב"ה, בהיותי בריה שפלה ונקלה ונבזה? מה אני, מה חיי, להיותי ראוי לגודל מעלת מקום זה?

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
How so? If a person merits to grasp the greatness of the Creator, *HaShem*-*יהו״ה*, blessed is He, His awesome strength and power, His goodness and all the levels of beneficence and blessing connected to the wondrous grasp of Him and His exaltedness, then when he grasps *HaShem’s-יהו"ה* exaltedness and recognizes the lowliness of his own body, which is but maggots and worms, he will fear rebelling against such a great King. He will say to himself, “Who brought me to this place, to recognize and gaze upon such a great and awesome King, the King, King of kings, the Holy One, blessed is He, even though I am but a lowly, dark and despicable creature? What am I and what is my life, that I should be fitting to be in such a lofty and exalted place as this?”²²¹

footnotes:
²²¹ See Mishneh Torah, Hilchot Yesodei HaTorah 2:2


###### Sha'arei Orah, Ninth Gate, Second Sefirah 65
[Sha'arei Orah, Ninth Gate, Second Sefirah 65](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/65)

ונמצא שהוא ירא שמא לא יהיה הגון להתקבל בהיכל מלך מלכי המלכים הקדוש ברוך הוא. ונמצא בסיבה זו משתדל ומתקן עצמו, ומזרז נשמתו ומייפה אותה, אולי ימצא חן בעיני י"י יתברך ויקבלהו לשמש בהיכל המלך. והנה בהיות האדם דבק ביראה זו, נמצאת עצמו קשורה למעלתו, שומר גופו ונשמתו שלא יפול בהם מום, ונמצא שיתקן גופו ויטהר נשמתו ויזקק טוחותיו כדי שימצא חן בעיני אלהים חיים. וזו היא היראה שנאמר באברהם אחר עשר נסיונות שנתנסה בהן וכולן קבלם מאהבה ז, שנאמר; עתה ידעתי כי ירא אלהים אתה (בראשית כב, יב). וזו היא המעלה שאין למעלה הימנה וגדולה היא מאהבה, וזו היא מידת היראה הדבקה בספירת אות י' שהיא סוד הרצון והמחשבה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We thus find that his fear is of being unworthy to be welcome in the court of the King, King of kings, the Holy One, blessed is He, and because of this, he toils to correct himself, rousing himself with alacrity to beautify his soul, only to find favor in the eyes of *HaShem*-*יהו״ה*, blessed is He, and be admitted to serve in the King’s court. Thus, if a person adheres to this kind of fear and finds himself bound to *HaShem’s-יהו"ה* exaltedness, he will guard his body and soul from blemish, and will rectify his body and purify his soul, refining it of its dross, to find favor in the eyes of the Living God. This kind of fear-*Yirah*-*יראה* is referred to by what Torah states about Avraham after he overcame the ten tests by which *HaShem-יהו"ה* tested him, accepting them all with love, as the verse states,²²² “Now I know that you are Godfearing-*Yerei Elohi”m*-*ירא אלהי״ם*.” This is a level beyond which there is no greater level, and is even greater than love-*Ahavah-אהבה*, for this quality of fear-*Yirah*-*יראה* adheres to the *Sefirah* of the letter *Yod*-י of the Name *HaShem*- יהו"ה which is the secret of the Desire-*Ratzon*-*רצון* and Thought-*Machshavah*-*מחשבה*.

footnotes:
²²² Genesis 22:12


###### Sha'arei Orah, Ninth Gate, Second Sefirah 66
[Sha'arei Orah, Ninth Gate, Second Sefirah 66](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/66)

ואחר שהודענוך זה, יש לך להתבונן סוד היראה החיצונית וסוד היראה הפנימית. יראה חיצונית היא המונע עצמו מן העבירות ליראת תוקף העונש, אבל לא יהיה דבק במצוות עשה, אותן שאין בהן עונש. ויראה פנימית היא אשר חושק לקיים מצוות עשה כדי לקיים מאמר בוראו, אבל להרחיק עצמו מן העבירות הוא נקל בעיניו. ולפיכך ימסור עצמו וממונו ואשתו ובניו לעבודתו של מלך, וכל זה מרוב התדבקותו בשם יתברך.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of this, it behooves you to contemplate the matter of the external fear (*Yirah Chitzonit*) and the matter of the inner fear (*Yirah Pnimit*). External fear is the matter of restraining oneself from transgression out of the fear of the might of punishment. However, such fear does not bring one to adhere to positive commandments that are without punishment. In contrast, inner fear (*Yirah Pnimit*) is the matter of greatly desiring to fulfill the positive commandments in fulfillment of the word of one’s Creator, in which distancing oneself from sin is easy in his eyes. He therefore will dedicate himself, his wealth, his wife, and his children, to serving the King, all because of his great adhesion to *HaShem*-יהו״ה, blessed is He.


###### Sha'arei Orah, Ninth Gate, Second Sefirah 67
[Sha'arei Orah, Ninth Gate, Second Sefirah 67](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/67)

והנה הוא סוד והלכת בדרכיו (דברים כח, ט), ומה שדרשו בו: מה הוא חנון אף אתה היה חנון, מה הוא רחום אף אתה היה רחום כלומר, הרגל עצמך להתקשט בתכשיטין הנהוגים בבית המלך כדי שתהיה ראוי להיכנס בהיכלו ולשמש לפניו; שאילו לא תלבש אותן המלבושים ואותן התכשיטין, לא יקבלוך בבית המלך. ומה הן התכשיטין? הן כל מצוות עשה למיניהן. וזהו סוד 'והלכת בדרכיו', וסוד קדושים תהיו (ויקרא יט, ב). וזהו סוד יראה פנימית. ואותה ירש אברהם בעקדה, שהיא למעלה מן האהבה, שהרי עבודתו של אברהם על ידי אהבה היתה תמיד, כאומרו: אברהם אוהבי (ישעיהו מא, ח), אהובי לא נאמר, אלא אוהבי; ואומר: להנחיל אוהבי יש. וזהו העולם שהיה חזקיה מתיירא שלא יזכה לו, כמו שאמר: אמרתי לא אראה יה יה בארץ החיים (ישעיהו לח, יא) ואם כן שמור הכללים הגדולים שאמרנו לך, בדרך זה: יראה חיצונית, אהבה למעלה ממנה, יראה פנימית, עולה למעלה מן האהבה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is the secret of the verse,²²³ “You shall walk in His ways,” about which our sages expounded,²²⁴ “Just as He is compassionate, so you be compassionate; Just as He is merciful, so you be merciful.” That is, accustom yourself to adorn in the ornaments and vestments that are customary in the palace of the King, so that you will be worthy of entering His court and serving before Him. For, if you do not garb yourself in the appropriate vestments and adornments, you will be barred from the palace of the King. Now, what are these adornments? They are all the positive commandments, each according to its kind. This is the secret of the verse, “You shall walk in His ways,” and,²²⁵ “You shall be holy,” and this is the matter of the inner fear (*Yirah Penimeet*). This is the quality that Avraham inherited at the binding of Yitzchak, which is loftier than love-*Ahavah*-אהבה. This is because Avraham’s service of *HaShem*-יהו״ה, blessed is He, out of love, was constant, as it states,²²⁶ “Avraham who loved Me-*Ohavee*-*אוהבי*.” It does not say, “Avraham My beloved-*Ahuvi*-*אהובי*,” but rather, “Avraham who loved Me-*Ohavee*-*אוהבי*,” and it states,²²⁷ “I have something-*Yesh*-*יש* to bestow on those who love Me-*Ohavai*-*אוהבי*.” This is the world that Chizkiyah feared that he would not merit, as it states,²²⁸ “I had said, ‘I will not see *Ya”h*-י״ה, *Ya”h*-י״ה in the Land of the Living-*Eretz HaChayim*-ארץ החיים.’” This being so, remember these important principles that we have conveyed to you, in the following way: There is external fear (*Yirah Chitzonit*), and there is love (*Ahavah*) which is higher than it. However, there is inner fear (*Yirah Penimit*) that ascends even higher than love (*Ahavah*).

footnotes:
²²³ Deuteronomy 28:9
²²⁴ Talmud Bavli, Shabbat 133b
²²⁵ Leviticus 19:2
²²⁶ Isaiah 41:8
²²⁷ Proverbs 8:21
²²⁸ Isaiah 38:11


###### Sha'arei Orah, Ninth Gate, Second Sefirah 68
[Sha'arei Orah, Ninth Gate, Second Sefirah 68](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/68)

לפיכך אלהי אברהם הוא סוד יראה פנימית שהיא סוד חכמה, אשר משם יניקת מידתו שהיא הגדול"ה, ובשעת העקדה בא להידבק בה, כמו שנאמר: כי עתה ידעתי כי ירא אלהים אתה (בראשית כב, יב). וזהו שאמר 'אלהים', לפי שאין נכנסים למידה זו כי אם על ידי ניסיון שהוא על ידי אלהים, ולפיכך נקראת יראה, שמא לא יצא מן הדין להיכנס לה. והניסיון על ידי 'אלהים', זהו שאמר הכתוב באברהם: והאלהים נסה את אברהם (שם, ב), ובמעמד הר סיני: לבעבור נסות אתכם בא האלהים (שמות כ, כ).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Therefore, when it says, “The God-*Eloh”ei*-*אלה״י* of Avraham,” it refers to the matter of the inner fear (*Yirah Penimeet*), this being the secret of Wisdom-*Chochmah*, from which the quality of Greatness-*Gedulah* derives vitality. At the time of the binding (*Akeida*) of Yitzchak, Avraham came to adhere to this quality, as it states,²²⁹ “Now I know that you are Godfearing-*Yerei Elohi”m*-*ירא אלהי״ם*.” This is why the verse specifically states, “God-*Elohi”m*-*אלהי״ם*,” because no one can enter this quality without being tested by the quality of God-*Elohi”m*-*אלהי״ם*. This is why it is called Fear-*Yirah*-*יראה*, for perhaps the judgment will be not to grant him entry, and the test comes through the quality of “God-*Elohi”m*-*אלהי״ם*.” This is the meaning of the verse about Avraham,²³⁰ “And God-*Elohi”m*-*אלהי״ם* tested (*Nisah-נסה*) Avraham.” At the giving of the Torah it likewise states,²³¹ “For in order to test (*Nasot*-*נסות*) you God-*Elohi”m*-*אלהי״ם* has come.”

footnotes:
²²⁹ Genesis 22:12
²³⁰ Genesis 22:1
²³¹ Exodus 20:16


###### Sha'arei Orah, Ninth Gate, Second Sefirah 69
[Sha'arei Orah, Ninth Gate, Second Sefirah 69](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/69)

עתה פקח עיניך והתבונן בכל מקום שתמצא בתורה יראה, לאיזה צד הוא נוטה: אם לצד יראה חיצונית שבה נקשרים כל מיני עונשים ומכות ונגעים, אם לצד יראה פנימית שבה נקשרים כל מיני שפע ואצילות ברכה וחיים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, open your eyes and contemplate wherever in your study of Torah you find the word “fear-*Yirah*-*יראה*,” and consider to which side it leans. Does it lean to external fear (*Yirah Chitzonit*) that relates to all forms of punishment, afflictions, and plagues? Or does it lean to the inner fear (*Yirah Penimit*) that all kinds of bestowal of beneficence, emanation, blessings, and life, are bound to?


###### Sha'arei Orah, Ninth Gate, Second Sefirah 70
[Sha'arei Orah, Ninth Gate, Second Sefirah 70](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/70)

והמבין עיקר זה יבין מעלת אברהם אבינו עליו השלום, וסוד יראת י"י טהורה עומדת לעד (תהלים יט, ח), וסוד אשרי איש ירא את ה' במצותיו חפץ מאד (שם קיב, א), וסוד אשרי כל ירא י"י ההולך בדרכיו (שם קכח, א). כי פירוש הפסוק, מאחר שאמר 'אשרי כל ירא י"י', מאי 'ההולך בדרכיו'? כלומר, יראה שאנו אומרים במקום זה היא סוד יראה פנימית, שהוא 'ההולך בדרכיו', שהוא סוד 'במצותיו חפץ מאד', וסוד 'והלכת בדרכיו'. ולפיכך פתח בשני פסוקים אלו ב'אשרי', לפי שהיא פרשה חביבה. וכמה עיקרים גדולים תלויין במקום זה, והתבונן בכל הפסוקים שנאמר בהן יראה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Whoever understands this primary principle will understand the great level of our forefather Avraham, peace be upon him. He will understand the secret of the verse,²³² “The fear of *HaShem*-*Yirat HaShem*-*יראת יהו״ה* is pure, enduring forever,” and the secret of the verse,²³³ “Praiseworthy is the man who fears *HaShem*-*Yarei et HaShem*-*ירא את יהו״ה*, who greatly desires His commandments,” and the secret of the verse,²³⁴ “Praiseworthy is each person who fears *HaShem*- *יהו״ה*, who walks in His ways.” In explanation, if the verse already said, “Praiseworthy is each person who fears *HaShem-יהו״ה*,” what then is the meaning of the continuation, “who walks in His ways”? Rather, what it means is that the fear-*Yirah*-*יראה* mentioned here is the matter of the inner fear (*Yirah Penimeet*), which itself is the secret of one “who walks in His ways,” and is the secret of, “who greatly desires His commandments,” which is the matter of the verse,²³⁵ “You shall walk in His ways.” These two verses therefore begin with the word “Praiseworthy-*Ashrei-*אשרי,” a term indicating that this matter is beloved. Many important principles depend on this. Therefore, contemplate every verse in which you find the word “Fear-*Yirah*-יראה.”

footnotes:
²³² Psalms 19:10
²³³ Psalms 112:1
²³⁴ Psalms 128:1
²³⁵ Deuteronomy 28:9


###### Sha'arei Orah, Ninth Gate, Second Sefirah 71
[Sha'arei Orah, Ninth Gate, Second Sefirah 71](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/71)

והספירה הזאת נקראת בתורה **עדן**, כלומר התחלת התפשטות המחשבה והמקור אשר משם נתגלו כל הספירות מכתר עליון. וזהו המעיין והמקור אשר ממנו נמצאים כל הנמצאים בהתגלות הספירות מכתר עליון. ולשון עדן הוא לשון מקור אשר ממנו נמשך הדבר, והסוד: ונהר יוצא מעדן (בראשית ב, י), כלומר נהר יוצא מן המקור והמעיין, שזהו לשון עדן; כעניין שרה כשנפסק ממנה המקור וחזרה לה, אמרה 'אחרי בלותי היתה לי עדנה' (שם יח, יב) שנתחדש לי המקור.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This *Sefirah* is called ***Eden*-עדן**, meaning that it is the inception of the spreading forth of Thought-*Machshavah*-מחשבה from the source from which all the *Sefirot* were revealed from the Supernal Crown-*Keter Elyon*. This then, is the wellspring-*Ma’ayan*-מעיין and source from where all novel beings in existence are brought into existence by the revelation of the *Sefirot* from the Supernal Crown-*Keter Elyon*. The word “*Eden*-עדן” indicates a source from which something is drawn. This is the secret of the verse,²³⁶ “A river-*Nahar*-נהר went out of *Eden*-עדן,” indicating that the river-*Nahar*-נהר comes out of the source and wellspring-*Ma’ayan*-מעיין.²³⁷ This then, is the meaning of “*Eden*-עדן,” as indicated by the matter of Sarah. When the source ceased from her and then returned, she said,²³⁸ “After I have withered, shall I again be rejuvenated-*Ednah*-עדנה,” meaning, “Shall the source be renewed for me?”

footnotes:
²³⁶ Genesis 2:10
²³⁷ Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 1.
²³⁸ Genesis 18:12


###### Sha'arei Orah, Ninth Gate, Second Sefirah 72
[Sha'arei Orah, Ninth Gate, Second Sefirah 72](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/72)

וכבר ביארנו ונה"ר יוצא מעדן, זה בינ"ה, יוצא מעדן, יוצא מן החכמה שהוא סוד המקור הנמשך מכתר עליון. להשקות את הגן, להשקות ספירת מלכו"ת. והבינ"ה שהיא סוד הנהר משקה המלכות שהיא הגן, באמצעות ו' ספירות - גדולה, גבורה, תפארת, נצח, הוד, יסוד, שהוא סוד ו' שבין אות ה' ראשונה של שם לה' אחרונה. וממלכות ולמטה הוא עולם הפירוד, והיה לד' ראשים, סוד ד' מחנות שכינה המתפרדות מסוד עולם הייחוד; שהוא סוד ארבע אותיות בייחוד, וד' ראשים בפירוד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, we already explained that the river-*Nahar*-נהר that went out of *Eden*-עדן” refers to Understanding-*Binah*. That is, the word *Eden*-עדן refers to Wisdom-*Chochmah* and is the secret of the source drawn from the Supernal Crown-*Keter Elyon*. The verse continues, “to water the garden-*Gan*-גן,” referring to watering the *Sefirah* of Kingship-*Malchut*. That is, Understanding-*Binah* is the secret of the river-*Nahar*-*נהר* that goes forth to water Kingship-*Malchut*, which is the garden-*Gan*-*גן*,²³⁹ is the letters of speech-*Dibur* by which *HaShem*-יהו״ה creates His world. through the medium of the six *Sefirot*, Greatness-*Gedulah*, Might-*Gevurah*, Splendor-*Tiferet*, Victory-*Netzach*, Majesty-*Hod*, and Foundation-*Yesod*. This is the secret of the *Vav*-*ו* between the first letter *Hey*-*ה* and the final letter *Hey-ה* of the Name *HaShem*-*יהו"ה*.²⁴⁰, which is the Speech-*Dibur* of the King, *HaShem*-*יהו״ה*, blessed is He, is rooted and receives from the emotional qualities and *Sefirot* that are included in the letter *Vav*-ו, as previously explained. They, in turn, receive from Understanding-*Binah*, which is the first letter *Hey*-ה of the Name *HaShem*-יהו"ה. From Kingship-*Malchut* and below is the World of Separation-*Olam HaPirud*-*עולם הפירוד*,²⁴¹, Formation-*Yetzirah*, and Action-*Asiyah*, which are brought into being by the speech-*Dibur* of Kingship-*Malchut* of the world of Emanation-*Atzilut*. as the verse continues, “And from there it divided-*Yipared*-יפרד and became four heads.” This refers to the secret of the four camps of the Indwelling Presence of *HaShem*-יהו״ה, blessed is He, the *Shechinah*, which separates from the secret of the World of Unity-*Olam HaYichud*-עולם היחוד. That is, this is the secret of the four letters of the Name *HaShem*-יהו״ה when they are unified (*Yichud*),²⁴². whereas the four heads are in their separation (*Pirud*).

footnotes:
²³⁹ That is, Kingship-Malchut
²⁴⁰ That is, Kingship-Malchut
²⁴¹ That is, the worlds of Creation-Briyah
²⁴² In the world of Emanation-Atzilut


###### Sha'arei Orah, Ninth Gate, Second Sefirah 73
[Sha'arei Orah, Ninth Gate, Second Sefirah 73](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/73)

ועתה צריכים אנו להודיעך מה שנאמר בתורה ויטע ה' אלהים גן בעדן מקדם (שם, ב, ח). וכי היאך אפשר זה, והרי אנו אומרים שהוא סוד עולם הכתר שהוא סוד עולם המחשבה שלא ראהו עין מעולם, והיאך תאמר שהגן נטוע בעדן? ועוד: הרי רבותינו ז"ל גילו הדבר בפרק אין עומדין א"ר יהושע בן לוי: מאי עין לא ראתה? זה יין המשומר בענביו מששת ימי בראשית. רשב"ל אומר זה עדן שלא ראתה עין מעולם. ואם תאמר אדם היכן היה? דר בגן. ואם תאמר גן זה עדן? תלמוד לומר ונהר יוצא מעדן להשקות את הגן. עד כאן לשונו התבונן כמה גלו ז"ל במקום זה לומר כי עדן לחוד וגן לחוד' ואם כן היאך יתיישב פשוטו של מקרא, שהרי לא גמרו לפרש בתלמוד?

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We must now inform you regarding what it states in Torah,²⁴³ “*HaShem* God-*HaShem Elohi”m*-*יהו״ה אלהי״ם* planted a garden-*Gan*-*גן* in Eden-*עדן*.” How can this be? For, did we not say that this refers to the matter of the world of the Crown-*Keter*, which is the matter of the world of the Thought-*Machshavah*-*מחשבה,* which no eye has ever seen? If so, why does the verse say that the garden-*Gan*-*גן* is planted in Eden-*עדן*? Moreover, our sages, of blessed memory, revealed the matter in Tractate Brachot, as follows,²⁴⁴ “To what does the verse,²⁴⁵ ‘No eye has seen it’ refer? Rabbi Yehoshua ben Levi said, ‘This refers to the wine that has been preserved (*Yayin HaMeshumar*-*יין המשומר*) in its grapes since the six days of creation.’ Rabbi Shmuel bar Nachmanee said, ‘This refers to Eden-*עדן*, which no creature has ever seen.’ Now, if you ask, ‘Where was Adam, the first man?’ He dwelled in the Garden-*Gan*-*גן*. And if you say, ‘The garden-*Gan-*גן and Eden-עדן are one and the same,’ the verse teaches us, ‘A river went out of Eden-עדן to water the garden-*Gan*-גן.’” Contemplate how much our sages, of blessed memory, revealed in this passage, concluding with, “The Garden-*Gan*-גן is one thing, and Eden-עדן is another.” This being so, how can we resolve the simple meaning of the verse, given that they did not conclusively explain it in Talmud?

footnotes:
²⁴³ Genesis 2:8
²⁴⁴ Talmud Bavli, Brachot 34b
²⁴⁵ Isaiah 64:3


###### Sha'arei Orah, Ninth Gate, Second Sefirah 74
[Sha'arei Orah, Ninth Gate, Second Sefirah 74](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/74)

והנני רומז. ויטע ה' אלהים גן בעדן, נטע שרשי הגן, שהוא סוד ספירת המלכות, בעדן שהיא סוד ראשית המחשבה שהוא סוד חכמה בראש וחכמה בסוף, שהכול יחוד אחד, וזהו סוד הנטיעה כיצד? ה' אחרונה של שם נטיעותיה הולכות באות וא"ו, ומשם מתפשטות והולכות עד אות ה' ראשונה, ומשם יונקות מאות יו"ד שהיא אות ראשונה של שם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
I therefore will hint at the matter. When it states,²⁴⁶ “*HaShem* God-*HaShem Elohi”m*-*יהו״ה אלהי״ם* planted a garden-*Gan*-*גן* in Eden-*עדן*,” it means that He planted the roots of the Garden-*Gan*-*גן*, which is the secret of the *Sefirah* of Kingship-*Malchut*, in Eden-*עדן*, which is the secret of the beginning of the Thought-*Machshavah*-*מחשבה*. These are the secret of “Wisdom at the beginning and Wisdom at the end-*Chochmah b’Rosh v’Chochmah baSof*-חכמה בראש וחכמה בסוף,”²⁴⁷); Tikkunei Zohar 80b and elsewhere. in that it all is a single unity.²⁴⁸ This is the secret of the planting-*Netiyah*-נטיעה. How so? The plantings of the final letter *Hey*-ה of the Name *HaShem*-יהו״ה, go and reach the letter *Vav*-*ו*, and from there they spread forth until they reach the first letter *Hey*-*ה*, and from there they suckle from the letter *Yod*-*י* which is the first letter of the Name *HaShem*-יהו״ה.

footnotes:
²⁴⁶ Genesis 2:8
²⁴⁷ Also see Zohar I 26b; Zohar III 238a (Ra’aya Mehemna
²⁴⁸ That is, the end action is rooted in the thoughts at the beginning, as in the words (of the liturgy of the eve of Shabbat), “The end action arose first in thought,” and (Sefer Yetzirah 1:7), “Their end is bound with the beginning and the beginning is bound with the end.”


###### Sha'arei Orah, Ninth Gate, Second Sefirah 75
[Sha'arei Orah, Ninth Gate, Second Sefirah 75](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/75)

וזהו סוד 'ויטע י"י אלהים גן בעדן', שזהו סוד גדול כמוס וחתום בד' אותיות של שם. וכל זה מאיזה מקום נמשך? מקדם, זהו סוד קוצו של יו"ד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This then, is the secret of the verse, “*HaShem* God-*HaShem Elohi”m*-*יהו״ה אלהי״ם* planted a garden-*Gan*-*גן* in Eden-*עדן*,” which is a great secret hidden and sealed in the four letters of the Name *HaShem*-*יהו״ה*. And from where is all this drawn from? As the verse continues, “From that which Preceded-*MiKedem*-מקדם,” referring to the secret of the thorn of the letter *Yod*-י.²⁴⁹ will be explained in Gate Ten, with the help of the Singular Preexistent Intrinsic and Essential Being, *HaShem*-יהו״ה, blessed is He and blessed is His Name.

footnotes:
²⁴⁹ This title of the Crown-Keter


###### Sha'arei Orah, Ninth Gate, Second Sefirah 76
[Sha'arei Orah, Ninth Gate, Second Sefirah 76](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/76)

אשרי היודע לכוון הדרך בסדר מטע הגן, מסוד ספירת המלכות עד ספירת החכמה, שזהו סוד הייחוד השלם האמיתי; נצר מטעי מעשה ידי להתפאר (ישעיהו ס, כא). אם תבין מה שרמזנו תבין שהפסוק מתיישב על פשוטו, ומה שדרשו ז"ל עליו מתיישב, על עדן, לא ראתה עין, והנהר יוצא ממנו להשקות את הגן, האמת כי כן הוא, ואדם היה דר בגן לא בעדן. והטעם 'עין לא ראתה', עכב כמה דברים בבריאה. ואם תזכה תקבל מפה אל פה קבלות עמוקות וסתומות בהם שרמזנו במילת עדן, כי הדברים שכתבנו בדמיון רמזים הם, וכבר רמזו ז"ל בב"ר עיקרים גדולים בדבר זה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Praised is he who knows to direct his intentions on the path of the order of the planting of the Garden-*Gan*-גן, from the secret of the *Sefirah* of Kingship-*Malchut* until the *Sefirah* of Wisdom-*Chochmah*. For, this is the secret of the true and complete unification (*Yichud*), about which it states,²⁵⁰ “A shoot of My planting-*Neitzer Mata’ai*-*נצר מטעי*, My handiwork-*Ma’aseh Yadai*-*מעשי ידי*, in which to glory-*Lehitpa’er*-*להתפאר*.” If you understand what we have hinted, you will understand how the verse is settled according to its simple meaning, and what our sages, of blessed memory, expounded about it, is also settled. That is, about Eden-*עדן* they said “No eye has seen it,” and it is the river-*Nahar*-נהר that goes out of Eden-עדן to water the Garden-גן. For, this is indeed truly so, that Adam dwelled in the Garden-גן, but not in Eden-עדן. The reason is because, since “No eye has seen it,” various matters were withheld in creation.²⁵¹-עולם הבא, which was created with the letter *Yod*-י of the Name *HaShem*-יהו"ה (See Talmud Bavli, Menachot 29b; Talmud Yerushalmi Chagigah 2:1 and elsewhere), and is not yet revealed, but remains hidden in *HaShem’s*-יהו"ה storehouses for the righteous-*Tzaddikim*, as previously explained. If you merit it, you will yet receive deep and hidden matters in the received knowledge of Kabbalah, which are transmitted from mouth to mouth, about the matters we hinted in the word Eden-עדן. That is, everything we have written about them here, is solely in a way of hints, and similarly, our sages, of blessed memory, hinted at important principles about this matter in Bereishit Rabbah.²⁵²-גן בעדן”]. Rabbi Yehudah said, the Garden-*Gan*-גן is larger than Eden-עדן, as it states (Ezekiel 31:9), ‘It was envied by all the trees of Eden-עדן that were in the Garden of God-*Gan Elohi”m*-גן אלהי״ם.’ Rabbi Yossi said, ‘Eden-עדן is larger than the Garden-*Gan*-גן, as it states, ‘And *HaShem* God-יהו״ה אלהי״ם planted a Garden-*Gan*-גן in Eden-עדן,’ and it continues and says, ‘A river-*Nahar*-נהר went out of Eden-עדן to water [the Garden-*Gan*-גן].’ According to Rabbi Yossi, the water of an area of thirty se’ah (*Beit Kur*) can water an area sixty times greater in size (*Tarkav*). According to Rabbi Yehudah, it is like a wellspring of water in the midst of the Garden-*Gan*-גן that waters the whole of the Garden-*Gan*-גן.” The same is understood about the difference between the seminal point of wisdom-*Chochmah* relative to the expansive explanations of Understanding-*Binah* and speech-*Dibur*, which is Kingship-*Malchut*. That is, on the one hand, the expansive explanations of Understanding-*Binah* (or the expressions of speech-*Dibur*) are larger and more expansive than the seminal point of Wisdom-*Chochmah* from which they came out. On the other hand, it is the seminal point of Wisdom-*Chochmah* that transcends and surpasses all the explanations, and is what “waters” and sustains them all. At the same time, it itself is not absent from all the expansiveness, except that relative to the recipient, it is concealed and transcendent (but certainly not concealed from the Bestower). The same is so of the relation between the letter *Yod*-י itself and the thorn of the letter *Yod*-י, which are Eden-עדן and a more hidden and inner Eden-עדן, as will shortly be mentioned. That is, relative to the Limitlessness-*Ein Sof*-אין סוף of the Concealment of the Crown-*Seter HaKeter*-סתר הכתר, even wisdom-*Chochmah* is like an action-*Asiyah*, as explained on the verse (Psalms 104:24), “You have made them all with wisdom-*Kulam b’Chochmah Asita*-כלם בחכמה עשית,” in either word, relative to He who brings forth wisdom, wisdom-*Chochmah-*חכמה is like an action-*Asiyah*-עשיה, and is Something-*Yesh*-יש from nothing-*Ayin*. Nevertheless, the letter *Yod*-י is not separate or absent of the thorn of the *Yod*-י, even though the thorn of the letter *Yod-*י remains completely above and beyond the *Yod*-י.

footnotes:
²⁵⁰ Isaiah 60:21
²⁵¹ That is, this verse refers to the Coming World-Olam HaBa
²⁵² See Midrash Bereishit Rabba 15:1; Also see Radak to Genesis 2:8 – “Rabbi Yehudah and Rabbi Yossi disputed [the meaning of the words “Gan b’Eden


###### Sha'arei Orah, Ninth Gate, Second Sefirah 77
[Sha'arei Orah, Ninth Gate, Second Sefirah 77](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/77)

וצריך אתה להתבונן כי יש פסוק אחד מוקשה עוד, והוא מה שאמר: בעדן גן אלהים היית (יחזקאל כח, יג) שמורה שעדן הוא הגן. הנני מתיר קשרי הספיקות. חיר"ם מלך צור עלה בתחילת המחשבה שהוא עדן והוא ענ"ב, וזהו עניין נסתר בכמה דברים בבריאה: ואלה המלכים אשר מלכו בארץ אדום (בראשית לו, לא), וזהו סוד 'בעדן גן אלהים היית', משעלית במחשבה, שהוא עדן, יצאת דרך שורשי נטיעות הגן ונקבעת במקום שנקבעת. ואם תזכה תשמע קבלות עצומות בדבר זה מפה אל פה, דברים שהם כבשונו של עולם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, contemplate that there is yet another verse which presents a difficulty. This is the verse,²⁵³ “You were in Eden-עדן, the Garden-*Gan*-*גן* of God-*Elohi”m*-*אלהי״ם*,” which seems to indicate that Eden-*עדן* is the Garden-*Gan*-*גן*. I shall therefore untie the bonds of doubt regarding this. Chiram-*חירם,* King of Tyre-*Tzor*-*צור*, ascended to the inception of thought-*Machshavah*-מחשבה, which is Eden-עדן, and is the grape-*Anav*-ענב. However, this matter is concealed in several things in creation, and relates to the verse,²⁵⁴ “These are the kings who reigned in the land of Edom.”²⁵⁵), the first seven about which the verse states, “He reigned and he died,” [which refers to the matter of the shattering of the vessels (*Shevirat HaKeilim*)] whereas about the eighth it does not say “he died.” That is, it is the eighth king of the world of Chaos (*Tohu*) who is the root of the repair of the shattering. See at greater length in Shaar HaYichud of Rabbi DovBer of Lubavitch, translated as The Gate of Unity, Ch. 20 and 46, and the notes and citations there. This is the secret of the verse, “You were in Eden-עדן, the Garden-*Gan*-*גן* of God-*Elohi”m*-*אלהי״ם*.” That is, when you arose in Thought-*Machshavah*-*מחשבה*, which is Eden-*עדן*, you came out by way of the roots of the plantings in the Garden-*Gan*-*גן*, and were affixed in the place that you were affixed. If you merit it, you shall hear awesome secrets of Kabbalah, given from mouth to mouth about this; matters that are the concealed depths of the world.

footnotes:
²⁵³ Ezekiel 28:13
²⁵⁴ Genesis 36:31
²⁵⁵ This refers to the eight kings of the world of Chaos (Tohu


###### Sha'arei Orah, Ninth Gate, Second Sefirah 78
[Sha'arei Orah, Ninth Gate, Second Sefirah 78](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/78)

והנני רומז לך דרך נטיעות הגן בעדן: ירויון מדשן ביתך ונח"ל עדניך תשקם (תהלים לו, ט), דע והאמן כי יש עדן לפנים מעדן, שהוא מקור כל המקורות, וזהו סוד סתר הכתר אין סוף לעומקו, והכול בדיבוק אחד שלם ובייחוד. והספירה הזאת היא אות יו"ד אות ראשונה של שם, והוא המקור אשר עדיו יגיעו כל הנחלים וכל מיני החפץ, ומשם ולמעלה עולם הרחמים הגמורים, הכול סתום וחתום, אין לחשב ואין להרהר, לא מעט ולא הרבה. כי בחיבורנו זה יש לנו ראיות ברורות מכל מה שנודיעך הן ברמו הן בפירוש. וכשאנו מתכוונים בייחוד השלם עד שאנו מגיעים לסוד אות יו"ד, וכשהגיעה המחשבה עד י"ה, שם אנו מייחדים הכול בקוצו של יו"ד, מכאן ואילך אין לך רשות להרהר, עד פה תבוא ולא תוסיף. וכל המעביר על מחשבתו מן המקום הזה, כאילו לא חס על כבוד קונו וראוי לו שלא בא לעולם:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
I shall hint at the path and order of the plantings of the Garden-*Gan*-*גן* in Eden-*עדן*, as the verse states,²⁵⁶ “They will be sated from the abundance of Your house; and from the stream-*Nachal*-*נחל* of Your delights-*Adanecha*-*עדניך* You give them to drink.” Know and have faith that there is Eden-*עדן* and there is an Eden-*עדן* more inner than Eden-*עדן*, that is the Source of all sources. This is the secret of the Concealment of the Crown-*Seter HaKeter*-סתר הכתר, which is Limitless-*Ein Sof*-אין סוף in depth, yet is all with one perfect adhesion, bond and unity. Now, this *Sefirah* is the letter *Yod*-י, which is the first letter of the Name *HaShem*-יהו״ה, and is the source that all the streams and desires reach, but no further. From there and above is the world of absolute mercies-*Rachamim* (Crown-*Keter*) which is utterly hidden and sealed, for no one can think beyond there nor ponder there, neither a little or a lot. For, in this book of ours, we have clear proofs for everything we have made known to you, whether by hint or explicitly, and when we direct our intentions to the perfect unity, we do so until we arrive at the secret of the letter *Yod*-י. When the thought arrives at *Ya”h*-י״ה, we then unify it all with the thorn of the letter *Yod*-י, but from there and beyond, we have no permission to ponder. One may go up to here, but no further. Whoever trespasses beyond this in his thoughts, is as though he disregards the honor of his Maker, and it would have been better for him not to have come into the world.

footnotes:
²⁵⁶ Psalms 36:9


###### Sha'arei Orah, Ninth Gate, Second Sefirah 79
[Sha'arei Orah, Ninth Gate, Second Sefirah 79](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/79)

ודע והאמן כי המבין סוד אות יו"ד של שם יתבונן סוד הפסוק שנאמר פותח את ידיך ומשביע לכל חי רצון (תהלים קמה, טו), אל תקרי ידיך אלא יו"דיך. בשעה שהאדם מכוון בייחוד, יתבונן בפתח היו"ד ויבין היאך הרצון נמשך לעולם החיים שהיא הבינה, ומשם והלאה, 'לך יהו"ה הגדולה והגבורה והתפארת והנצח וההוד', ואז יסוד ומלכות מתאחדים כאחד ונמצא העולם בייחוד שלם, ואז הברכה מצויה בעולם, ואז שבעת ימי המילואים נמצאים על מתכונתם וכבוד יהו"ה יתברך נראה בשמיני, ואז הכול בתיקון שלם, אשרי עין שיכולה להסתכל בעומק הדבר הזה שעליו נאמר: ויאמר לי עבדי אתה ישראל אשר בך אתפאר (ישעיהו מט, ג). והיודע סוד אות יו"ד בשלימות ג' אותיות, יבין היאך שלוש ספירות עליונות מתאחדות בנקודת אות יו"ד, וגם היא מושכת מבפנים ברכות לאות וא"ו, ומאות וא"ו מקבלת שפע ברכות אות דל"ת שהיא סוד ייחוד ה' אחרונה 'ברביעי בחמישה לחדש' (יחזקאל א׳:א׳).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know and have faith that one who understands the secret of the letter *Yod*-יו״ד of the Name *HaShem*-*יהו״ה*, will contemplate the secret of the verse,²⁵⁷ “You open Your hand-*Yadecha*-*ידיך* and satisfy the desire of every living thing,” the secret of which is, “Do not read it as ‘Your hand-*Yadecha*-*ידיך*,’ but as, ‘Your *Yod*-*יודי״ך*.’”²⁵⁸ At the time that a person concentrates his intentions on the unity of *HaShem*-יהו״ה, blessed is He, he should contemplate on the opening of the *Yod*-*י*, and will understand how desire-*Ratzon*-רצון is drawn to the World of Life-*Olam HaChayim*-עולם החיים, which is Understanding-*Binah*, and from there onward,²⁵⁹ “Yours, *HaShem*-*יהו״ה* is the greatness-*Gedulah*, and the Might-*Gevurah*, and the Splendor-*Tiferet*, and the Victory-*Netzach*, and the Majesty-*Hod*.” Then, Foundation-*Yesod* and Kingship-*Malchut* unite as one, and the world is in a state of perfect and complete unity, and blessing-*Brachah*-ברכה is found in the world. Then all the seven days of inauguration are found to be complete, and the Glory of *HaShem*-יהו״ה is seen on the eighth,²⁶⁰-יהו״ה after the seven days of inauguration (*Shivat Yemei HaMilu’im*-שבעת ימי המילואים) on the eighth day (*Bayom HaShmini-*ביום השמיני). upon which everything is then in a state of complete repair. Happy is the eye that can gaze into the depths of this matter, about whom the verse states,²⁶¹ “He said to me, ‘You are My servant Israel-ישראל, it is in you-*Becha*-בך that I take pride-*Etpa’er*-אתפאר.’” Whoever knows the secret of the letter *Yod*-יו״ד in the wholeness of all three of its letters (יו"ד), will understand how the three upper *Sefirot* are unified with the point of the letter *Yod*-*י*, and how she draws forth blessings in an inner manner to the letter *Vav*-*ו*, and how the letter *Dalet*-*ד* receives bestowal of blessings from the letter *Vav*-*ו*, the letter *Dalet*-ד being the secret of the unity of the final letter *Hey*-ה of the Name *HaShem*-יהו״ה, as in the secret of the verse,²⁶²-יהו״ה, and “the fifth” refers to the letter *Hey*-ה-5, which is the fifth letter of the Aleph-bet and has a numerical value of five, as mentioned in the Fifth Gate. “In the fourth [month], on the fifth of the month.”

footnotes:
²⁵⁷ Psalms 145:16
²⁵⁸ Also see Tikkunei Zohar 7b
²⁵⁹ Chronicles I 29:11
²⁶⁰ See Leviticus 8:33-9:24 regarding the inauguration of the Mishkan (Tabernacle) and the appearance of the Glory of HaShem
²⁶¹ Isaiah 49:3
²⁶² Ezekiel 1:1 ibid. “The fourth” refers to the fourth letter of the Name HaShem


###### Sha'arei Orah, Ninth Gate, Second Sefirah 80
[Sha'arei Orah, Ninth Gate, Second Sefirah 80](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/80)

וכמדומה לנו כי די לך בזה המועט שרמזנו לך בשער זה בסוד י"ה יתברך ובשאר כינוייו שהוא נקרא בתורה. ומתוך מה שכתבנו בענייניו יתבאר לך שאר עומקיו ומסתריו, בעניין שתבין דבר מתוך דבר. וה' יתברך למען רחמיו וחסדיו יורנו הדרך אשר בה נתקרב אל אמיתתו כן יהי רצון אמן:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
It seems to me that the little we have hinted for you in this Gate about the secret of *Ya”h*-*י״ה*, blessed is He, and all the other titles by which He is called in Torah, should be sufficient for you. From what we have written for you here about its matters, many other deep matters and mysteries will be understood to you, provided that you “understand one thing from another.”²⁶³ For the sake of His mercies and kindnesses, may *HaShem*-*יהו״ה*, blessed is He, show us the path by which to come close to His Truth, and may this be desirable to Him! Amen!

footnotes:
²⁶³ Talmud Bavli, Chagigah 14a


###### Sha'arei Orah, Ninth Gate, Second Sefirah 81
[Sha'arei Orah, Ninth Gate, Second Sefirah 81](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/81)

יה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The following are the names and titles relating to the *Sefirah* of Wisdom-*Chochmah* mentioned in this gate:
1. *Ya”h*-*י״ה*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 82
[Sha'arei Orah, Ninth Gate, Second Sefirah 82](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/82)

יש.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
2. Something-*Yesh*-*יש*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 83
[Sha'arei Orah, Ninth Gate, Second Sefirah 83](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/83)

חכמה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
3. Wisdom-*Chochmah*-*חכמה*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 84
[Sha'arei Orah, Ninth Gate, Second Sefirah 84](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/84)

רצון.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
4. Desire-*Ratzon*-רצון


###### Sha'arei Orah, Ninth Gate, Second Sefirah 85
[Sha'arei Orah, Ninth Gate, Second Sefirah 85](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/85)

עומק המחשבה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
5. The Depth of Thought-*Omek HaMachshavah*-עומק המחשבה


###### Sha'arei Orah, Ninth Gate, Second Sefirah 86
[Sha'arei Orah, Ninth Gate, Second Sefirah 86](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/86)

עומק רום.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
6. The Depth of the Heights-*Omek Rom*-*עומק רום*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 87
[Sha'arei Orah, Ninth Gate, Second Sefirah 87](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/87)

יראה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
7. Fear-*Yirah*-*יראה*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 88
[Sha'arei Orah, Ninth Gate, Second Sefirah 88](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/88)

יוד ראשונה של שם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
8. The First *Yod-*י of The Name *HaShem*-יהו״ה


###### Sha'arei Orah, Ninth Gate, Second Sefirah 89
[Sha'arei Orah, Ninth Gate, Second Sefirah 89](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/89)

מחשבה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
9. Thought-*Machshavah*-מחשבה


###### Sha'arei Orah, Ninth Gate, Second Sefirah 90
[Sha'arei Orah, Ninth Gate, Second Sefirah 90](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/90)

עדן.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
10. Delight-*Eden*-*עדן*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 91
[Sha'arei Orah, Ninth Gate, Second Sefirah 91](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/91)

אבא.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
11. Father-*Abba*-*אבא*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 92
[Sha'arei Orah, Ninth Gate, Second Sefirah 92](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/92)

פלא.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
12. Wonder-*Pele*-*פלא*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 93
[Sha'arei Orah, Ninth Gate, Second Sefirah 93](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/93)

פליאות חכמה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
13. The Wonders of Wisdom-*Plee’ot Chochmah*-*פליאות חכמה*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 94
[Sha'arei Orah, Ninth Gate, Second Sefirah 94](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/94)

תעלומות חכמה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
14. The Hidden Recesses of Wisdom-*Ta’alumot Chochmah*-*תעלומות חכמה*


###### Sha'arei Orah, Ninth Gate, Second Sefirah 95
[Sha'arei Orah, Ninth Gate, Second Sefirah 95](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Ninth%20Gate,%20Second%20Sefirah/r/95)

חכמה עילאה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
15. The Upper Wisdom-*Chochmah Ila’ah*-*חכמה עילאה*