## Sha'arei Orah, Sixth Gate, Fifth Sefirah

###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 1
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**כבר** הודעתיך ידיד נפשי, בחמישה שערים שקדמו, קצת מהנפלאות התורייות, כמו שהאדם יכול לברור דרך ישר ללכת לחצרות י"י יתברך בלי מכשול. עתה יש לנו להודיעך גם הה' שערים הנשארים מן החיבור הזה בעזרת השם יתברך, ואתה פקח עיניך ללמוד ולעשות ולקיים כו':

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
**Gate Six: (The *Sefirah* of *Gevurah*)**
Beloved of my soul, in the five preceding Gates I already informed you of some of the wonders of Torah, through which a person can clarify the straightforward path and walk in the courtyards of *HaShem*-יהו״ה, blessed is He, without stumbling. We now must inform you of the five remaining Gates, with the help of *HaShem*-יהו״ה, blessed is He. Open your eyes to learn, to do, and to fulfill etc.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 2
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**אלהי"ם שמע תפלתי האזינה לאמרי פי** (תהלים נד, ד):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
*“God-Elohi”m*-*אלהי״ם*, *hear my prayer, give ear to the utterances of my mouth.”* -Psalms 39:13


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 3
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**השם השישי** משמות הקודש על דרך המעלות הוא השם הנקרא **אלהי"ם**. וצריך אני למסור בידך כללים ועיקרים לכל מקום שתמצא בתורה אלהי"ם, שתוכל לדעת לאיזה צד הוא נוטה. כבר הודעתיך, ידיד נפשי, כי השם הגדול הנקרא יהו"ה יתברך הוא לבדו העיקר והוא גוף האילן נוטה למעלה ולמטה ולצדדין, מתלבש בשאר כל שמות הקודש ושאר הכינויין, כמו שהודעתיך. וכפי הפעולה שהוא יתברך מחדש בעולמו, כך הוא נקרא באותו השם שממונה על הפעולה ההיא. ולפיכך נקרא לפעמים אהי"ה, ונקרא י"ה, ונקרא אדנ"י, ונקרא יהו"ה צבאות, ונקרא אלהי"ם צבאות, א"ל חי, אלהי"ם חיים - הכול כפי הפעולה שמחדש בעולם כך ילובש מלבוש השם הנקרא על הפעולה. והנה זה השם הנקרא אלהי"ם הוא השם הממונה על הדין, וסימן: כי המשפט לאלהים הוא. וכשהוא יתברך פועל פעולה מצד הדין, נקרא על אותה פעולה אלהי"ם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The sixth name of the holy names by way of ascent is the name **God-*Elohi”m*-*אלהי״ם***. I now must transmit some general principles to you, so that anytime you find the name God-*Elohi”m*-*אלהי״ם* in Torah, you will know to which side it leans. Beloved of my soul, as you already know, His Great Name *HaShem*-*יהו״ה*, blessed is He, alone is the primary root, and is like the trunk of the tree that spreads above, below, and to all sides. This Name *HaShem*-*יהו"ה* is garbed in all His other holy names, titles and adjectives, as we informed you. According to the action that *HaShem*-*יהו״ה*, blessed is He, newly introduces in His world, so is He called by the name appointed over that action. He therefore is sometimes called *Eheye”h*-*אהי״ה*, sometimes *Ya”h*-*י״ה*, sometimes Lord-*Adona”y*-*אדנ״י*, sometimes *HaShem* of Hosts-*HaShem Tzva’ot*-*יהו״ה צבאו״ת*, sometimes God of Hosts-*Elohi”m Tzva’ot*-אלהי״ם צבאו״ת*,* sometimes the Living God-*E”l Chai*-*א״ל חי*, and sometimes God of Life-*Elohi”m Chayim*-*אלהי״ם חיים*, all in accordance to the action that He newly introduces in His world. That is, He garbs Himself in the appropriate name or title that relates to that action. Now, His title-*Kinuy-כנוי*-86 God-*Elohi”m*-*אלהי״ם-*86 is appointed over judgment-*Din*. The sign for this is the verse,¹ “For the judgment is God’s-*Elohi”m*-אלהי״ם.” Thus, when *HaShem*-יהו״ה, blessed is He, acts from the side of judgment, He is called God-*Elohi”m*-אלהי״ם, which is His title relating to that action.

footnotes:
¹ Deuteronomy 1:17


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 4
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ועתה דע וראה כי הצד המכונה לפניו צד שמאל כינויו בתורה אלהים, לפי שאותו הצד הוא מקום הדין ובו דנין כל באי העולם כל הדינין הראויין, בין לטוב בין לרע, בין לחיים בין למוות. ובו כמה בתי דינין קבועין, וכל אחד גומר מלאכתו ומשפטיו באמת ובאמונה, והכול בדין ישר.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that Torah calls His title God-*Elohi”m*-אלהי"ם “the left side.” This is because the left side is the place of judgment-*Din*, within which all the appropriate judgments are rendered on the people of the world, whether for good or for bad, whether for life or for death. In it, various Courts of Law are affixed, each of which conclude their work and justice in truth and faith, all according to straightforward judgement.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 5
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וזהו הנקרא בית דין של מעלה שם דנין את הבריות לשלום או לחרב, או לרעב או לשובע, לחיים או למות. זהו השם הנקרא אלהים והכול נדון בבית דינו, ועל זה אמרו רז"ל: חייב אדם לברך על הרעה כשם שמברך על הטובה ואנו מבקשין ראיה לדבר מנין, אמר רבה בר בר חנה א"ר יוחנן דאמר קרא בי"י אהלל דבר באלהים אהלל דבר (תהלים נו, יא),

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is called the **Upper Court of Justice-*Beit Din Shel Ma’alah*-בית דין של מעלה**, where the creatures are judged for peace or war, for starvation or satiety, for life or death. This is His title God-*Elohi”m*-אלהי״ם, and all are judged in His Court-*Beit Din*-*בית דין*. About this our sages, of blessed memory, stated,² “A person is obligated to recite a blessing over the bad, just as he recites a blessing over the good. From where do we learn this? Rabbah Bar Bar-Chanah said in the name of Rabbi Yochanan,³ from the verse,⁴ ‘Whether in God-*b’Elohi”m*-*באלהי״ם* I will praise the matter; whether in *HaShem*-*ביהו״ה* I will praise the matter.’

footnotes:
² Talmud Bavli, Brachot 60b; Also see Rashi there.
³ In our version of the Talmud this is cited to Rabbi Shmuel bar Nachmeini.
⁴ Psalms 56:11; Also see Targum and Midrash Tehillim there.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 6
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ביהו"ה אהלל דבר, זו מידה טובה, באלהים אהלל דבר, זו מידת פורענות ועתה יש לנו לומר לך כי הכול נדון בבית דין הנקרא אלהים, ואם יצא הדין להיטיב נקרא השם או יהו"ה או א"ל, ואם יצא הדין להעניש נקרא אלהים. ושמור זה מאוד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The words, ‘In *HaShem*-*ביהו״ה* I will praise the matter,’ refer to *HaShem’s-יהו"ה* quality of benevolence, whereas the words, ‘In God-*b’Elohi”m*-*באלהי״ם*, I will praise the matter,’ refer to His quality of affliction.” We therefore must now inform you that everything is judged in the Court of God-*Elohi”m*-*אלהי״ם*. If the judgment has arisen to bestow goodness, *HaShem*-*יהו״ה* is then either called *HaShem*-*יהו״ה* or *E”l*-א״ל. However, if the judgment has arisen to render punishment, *HaShem*-יהו"ה is then called God-*Elohi”m*-*אלהי״ם*. Remember this principle very well.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 7
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ויש לך להתבונן כי בכל מקום שאתה מוצא בתורה אלהים, היא המידה המזומנת לשפוט ולדון את כל העולם. וכבר הודענוך בשער שעבר קודם זה היאך סנהדרי גדולה של מעלה עומדת בין השם הנקרא יהו"ה ובין השם הנקרא אלהי"ם, והיאך מידת הרחמים מתערבת עם מידת הדין כדי שלא לכלות את הבריות בשעת הדין. ולפיכך סנהדרי גדולה של מעלה קבוע לצד שמאל, בין יהו"ה ובין אלהי"ם, והוא נוטה לשמאל, ועל זה נאמר: שררך אגן הסהר אל יחסר המזג (שי"הש ז, ג), ואמרו רז"ל זו סנהדרי גדולה ולפי שכתוב פני שור מהשמאל, נקראת סנהדרי גדולה בלשון 'שררך'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Therefore, wherever in Torah you find the name God-*Elohi”m*-*אלהי״ם*, contemplate and know that this refers to *HaShem’s*-*יהו"ה* quality that comes to render justice and judgement upon the whole world. In the previous gate we already have informed you that the Great Upper Sanhedrin is positioned between His Name *HaShem*-*יהו״ה* and His name God-*Elohi”m*-אלהי״ם, and how the quality of mercy-*Rachamim* is intermingled with the quality of judgment-*Din*, so that creation will not be utterly destroyed in judgment. Thus, the Upper Sanhedrin is affixed to the left, between the Name *HaShem*-*יהו״ה* and the name God-*Elohi”m*-*אלהי״ם*, leaning toward the left. About this the verse states,⁵ “Your navel-*Sharereich*-*שררך* is like a round goblet, let blended wine not be lacking,” to which our sages, of blessed memory, stated,⁶ “This refers to the Great Sanhedrin.” Because the verse states,⁷ “The face of the ox-*Shor*-*שור* on the left,” the Great Sanhedrin is therefore called, “*Sharereich*-*שררך*.”⁸-*שררך*” is spelled with the letter Shin-*ש,* but is also of the same root as “minister” or “ruler” – “*Sar*-*שר*,” and “authority” or “dominion” – “*Srarah*-*שררה*,” with the letter Sin-*ש.*

footnotes:
⁵ Song of Songs 7:3
⁶ Talmud Bavli, Sanhedrin 37a – See there for the full explanation of the verse, as it relates to what is stated here.
⁷ Ezekiel 1:10
⁸ The term “Sharereich


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 8
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ותורת י"י מתקנת רפואה לחוטא בשעה שדנין אותו על חטאתיו בבית דין של 'שררך', כשחוזר בתשובה, שנאמר: רפאות תהי לשרך (משלי ג, ח) והנביא מכריז ואומר שהתשובה היא הרפואה, שנאמר: ושם ורפא לו (ישעיהו ו, י). ועתה פקח עיניך וראה כי בבית דין הגדול הנקרא אלהים נדונין כל בני עולם, עליונים ותחתונים:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, the Torah of *HaShem*-*יהו״ה* gives the sinner a remedy for when his sins are judged in the Court called “*Sharereich*-*שררך*.” This remedy is to return to *HaShem*-יהו״ה, blessed is He, in repentance-*Teshuvah*, as it states,⁹ “It will be healing to your navel-*L’Sharecha*-לשרך.” The prophet Isaiah likewise decreed that repentance-*Teshuvah* is the remedy, as he said,¹⁰ “He will repent and be healed.” Now, open your eyes and see that everyone in the world, whether those above or those below, are judged in this Great Court of Justice called God-*Elohi”m*-*אלהי״ם*.

footnotes:
⁹ Proverbs 3:8
¹⁰ Isaiah 6:10


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 9
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וצריכין אנו להודיעך עיקרים גדולים שעליהן העולם עומד, והוא סוד מעשה בראשית, ולהאיר עיניך בסוד מה טעם הזכיר בכל מעשה בראשית שם אלהים. והוא הסוד לפי שכל הנבראים כולן, עליונים ותחתונים, כולן נבראו בקו הדין והמשפט, ואין לך בריה מכל הבריות שלא נסתכם עליה בית דין הנקרא אלהים קודם שנבראה, ויצא מן הדין: בריה זו כך ראויה להיות כשיעורה, בגובהה, בצורת אבריה, וחייה ומזונותיה. ומן הדין יצא שתהיה בריה זו משועבדת לבריה פלונית, בין לשעבוד הגוף בין לשעבוד מזון. וכך היה הדין בכל מעשה בראשית ובכל בריה, נסתכמו בית דין של מעלה על שיעורה, גופה, וחייה ומזונותיה, ושעבודה וממשלתה. וכל בריה ובריה מכל הבריות עמדה לפני בית דין הנקרא אלהים, והתרו בה והודיעוה: דעי כי שיעור גופך יהיה כך, ואבריך ומזונותיך וחייך ושעבודך וממשלתך יהיה כך. והשיבה כל בריה ואמרה: הנני עם כל זה, בשמחה ובטוב לבב.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We now must inform you of some very important principles upon which the world rests. That is, we must enlighten your eyes to the secret of why throughout the Act of Creation (*Ma’aseh Bereishit*) the name God-*Elohi”m*-*אלהי״ם* was used. The explanation is because all creations, whether the upper beings or the lower beings, were all created in line with judgment-*Din* and justice-*Mishpat*. That is, not a single creature was created without being preceded by the consensus of the Court called *Elohi”m*-*אלהי״ם*. That is, concerning each creature, judgement was rendered. That is, it arose in judgement that this specific creature should have such and such measure to its size, the form of its limbs, and its life and sustenance. Moreover, according to judgment, it arose that this creature will be dependent on that creature, [and that creature will be dependent on another creature, and that this interdependency] will be both physically or for sustenance. Throughout the entire Act of Creation (*Ma’aseh Bereishit*) such was the judgment with every creature. That is, the Upper Court of Justice-*Beit Din Shel Ma’alah*-*בית דין של מעלה* agreed to the measure of every creature’s body, its life, vitality, sustenance, dependency, and its rule. Every single creature in all of creation stood before the Court of Law called *Elohi”m*-*אלהי״ם*, and was warned and informed, “Know, that the size of your body will be such, and your limbs, sustenance, life, dependency and rule, will be such.” Every single creature answered, “I accept all this with joy and gladness of heart!”


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 10
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וזהו שאמרו רז"ל: כל מעשה בראשית בדעתן נבראו, בקומתן נבראו, ובצביונן נבראו כלומר, בדעתן, להבין כל מה שיקראו להן, בקומתן, להבין שיעור גופן ותבנית איבריהם, בצביונן, שהם רצו בחפץ וצבו לקבל הכול עליהן.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is what our sages meant when they said,¹¹ “All the acts of creation (*Ma’aseh Bereishit*) were created with their knowledge, with their full stature, and with their reason and consent.” “With their knowledge” – means that they understood what will be with them. “With their full stature” – means that they understood what the size of their body and the form of their limbs would be. “With their reason and consent” – means that they desired and agreed to accept it all upon themselves.

footnotes:
¹¹ Talmud Bavli, Rosh HaShanah 11a, and see Rashi there.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 11
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וטעם הסוד הגדול הזה הוא שאין תבין דבר שלא בפניו; כלומר שלא בפניו, שאינו מבין העיקר והטעם, ולפיכך אמר: קטן אין חבין לו. ולפיכך הוצרכו לומר במעשה בראשית 'בדעתן ובקומתן ובצביונן', להודיע שאין שום בריה יכולה לומר; קטן הייתי וכמו שאיני הייתי, ואין חבין לאדם שלא בפניו. ולפיכך הוצרכו לומר שנבראו בדעתן ובקומתן ובצביונן, שאין בהן דבר שלא היה בדעת ובקומה ובחפץ:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This great secret is necessary because of the principle that,¹² “We do not obligate a person if he is not present.” Now, “if he is not present,” means that he does not have the presence [of mind] to understand the primary matter and reason. Because of this they also said,¹³.” “A minor child cannot be made accountable [even in his presence].” The sages therefore necessarily said that the acts of creation were, “With their knowledge, with their full stature, and with their reason and agreement.” In other words, this comes to inform us that no creature can come and claim, “I was like a minor child, and it therefore was as if I was not present, and a person who is not present cannot be held accountable.” They therefore had to say that all creatures were created “with their knowledge, with their full stature, and with their reason and agreement.” That is, there is not a single thing in all of creation that was not created with knowledge, stature, and willingness.

footnotes:
¹² Talmud Bavli, Ketubot 11a
¹³ See Rashi to Ketubot 11a ibid. – “One cannot act as an emissary on behalf of another person to obligate a person when he is not present, meaning, without his knowledge, whereas a child is not considered to possess knowledge-Da’at


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 12
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**ואחר** שהודענוך זה העיקר הגדול, יש לנו לחזור ולהודיעך שזה היה הטעם שכתב בכל מעשה בראשית 'אלהים', להודיעך כי כל הנבראים כולן נבראו בקו הדין והיושר, אין בהם נפתל ועיקש. ולפי שתמצא כמה בריות משונות זו מזו, וכמה בריות נאות, וכמה בריות מכוערות, שמא תאמר שלא מן הדין יצאה זאת הבריה מכוערת וזו נאה, מי גרם לזאת להיות נאה ולזאת להיות מכוערת, ומה ראה י"י יתברך שברא זו מכוערת וזו נאה, או מה חטאה לו המכוערת. משיבין לו: דע כי י"י יתברך, כל הבריות שברא ברא אותן בדעת ובקומה ובחפץ. וכל בריה ובריה שברא, העמידה לפניו ואמר לה: דעי שאתה בצורה זו, באברים אלו, בשעבוד זה ובממשלה זו; ועתה, אם תחפצי בזה - אמרי, ואם לאו הרי את כמי שלא נבראת. והשיבה כל בריה ובריה ואמרה: בזה אני חפצה ושמחה בעניין הגדול הזה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Having informed you of this important principle, let us return to our subject and say that this is why throughout the Act of Creation (*Ma’aseh Bereishit*) the name God-*Elohi”m*-*אלהי״ם* is written. This is to inform us that all creatures were created in line with straightforward judgment-*Din*, and with utterly no crookedness or perverseness at all. Now, since we find many different creatures, some of which are beautiful and some of which are ugly, one may think it unjust that this creature came out ugly and that one came out beautiful. He may question the One who made one beautiful and one ugly, and ask, “Why did *HaShem-יהו״ה*, blessed is He, see to make this creature ugly and that one beautiful?” or, “What was the sin of this ugly one?”¹⁴-יהו״ה with your words, but you say, ‘How have we wearied Him?’ By saying, ‘Everyone who does wrong is good in the eyes of *HaShem*-יהו״ה and He favors them; or else where is the God of Justice-*Elohei HaMishpat*-אלה״י המשפט.” – That is, “Since you see that the way of the wicked prospers, and the righteous are afflicted and stumble, you may say to yourselves, ‘One of these two ways is true: Either every evildoer is good in His sight, or there is no judgment or Judge to requite him etc.” We answer him, “Know, that *HaShem*-*יהו״ה*, blessed is He, created all things with their knowledge, their full stature, and their willingness and agreement. Know that every single creature that He created, stood before Him, and He said to it, “Know that you possess this form and these limbs, and are subjugated under that dominion and under that rule, and now, if you desire this, say so, and if not, then you are like one who never was created.” Every created thing answered, “I desire this and I am joyful of this great matter!”¹⁵

footnotes:
¹⁴ See Malachi 2:17 and Rashi there – “You have wearied HaShem
¹⁵ Also see Talmud Bavli, Niddah 30b – “He does not leave until they administer an oath… “Be righteous, and do not be wicked. And even if the entire world says to you, ‘You are righteous,’ consider yourself as if you are wicked. And know that the Holy One, blessed is He, is pure, and his ministers are pure, and the soul that He gave you is pure. If you preserve it in purity, good, but if not…’” Also see Tanya, Likkutei Amarim, Ch. 1.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 13
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וזהו סוד שנאמר במעשה בראשית: וירא אלהים את כל אשר עשה והנה טוב מאד (בראשית א, לא), ופירשו בו: והנה טוב, זה יצר טוב, מאד זה המוות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is the secret of the words in the Act of Creation (*Ma’aseh Bereishit*),¹⁶ “And God-*Elohi”m*-*אלהי״ם* saw all that He had made and behold, it was very good-*Tov Me’od-טוב מאד*.” Our sages, of blessed memory, commented on this stating,¹⁷ “Good-*Tov*-*טוב* refers to the good inclination, and very-*Me’od*-*מאד* refers to death-*Mavet*-*מות*.”¹⁸). See Midrash Bereishit Rabba 9:10 ibid. It is also noteworthy that the word for “death-*Mavet*-מות” is a permutation of “exceedingly-*Me’od-*מאד,” in that the *Vav*-ו and the *Aleph*-א are interchangeable in the letters אהו״י, which are called “*Otiyot Hemshech*,” letters that draw out the sound and accompany all articulation. Likewise, the letters *Tav*-ת and *Dalet*-ד are interchangeable letters that come from the group of letters דטלנ״ת, which originate from the tongue. Thus, in the Torah scroll of Rabbi Meir, this verse ended with the word “death-*Mavet*-מות” in place of the word “exceedingly-*Me’od-*מאד.” See Midrash Bereishit Rabba 9:7 ibid., and Rashi there.

footnotes:
¹⁶ Genesis 1:31
¹⁷ Midrash Bereishit Rabba 9:7-10
¹⁸ That is, the evil inclination (Yetzer HaRa


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 14
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וכשברא י"י יתברך כל הבריות בצורה זו ובתכונה זו, לא נשארה טענה בעולם לשום בריה לומר: שלא כדין נבראתי. ולפי שנבראים כל מעשה בראשית בדין היושר והמשפט, נזכר בכל מעשה בראשית 'אלהים'. לומר שנבראו כל הנבראים בדין ישר ובמשפט אמת, ויצא מן הדין הישר שתהיה בריה זו גדולה מזו וזו קטנה מזו, זו מתקיימת הרבה וזו מתקיימת מעט, זו גופה גדול וזו גופה קטן, זו עופפה וזו הולכת, זו קופצת על ידיה וזו על רגליה וזו שטה על פני המים, זו עגולה וזו מרובעת, זו ארוכה וזו קצרה. ושמא תאמר עלבון או חמס קבלו הבריות המשונות זו מזו בבריאתם, תלמוד לומר: בראשית ברא אלהי"ם, בקו הדין ובמשקולת ובמשפט נבראו כל הבריות,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
When *HaShem*-יהו״ה, blessed is He, created all things, each with its form and qualities, no argument remained in the world for any creature to claim that it had been created unjustly. Thus, since everything in the entire Act of Creation (*Ma’aseh Bereishit*) was created in line with straightforward judgement and justice, therefore, to inform us of this, throughout the act of creation the title God-*Elohi”m*-אלהי״ם was used. That is, the fact that this creature is greater and this one is lesser, this one exists for a long time and this one exists for a short time, this one has a big body and this one has a small body, this one flies and this one walks, this one hops, and this one swims, this one is circular and this one is rectangular, this one is long and this one is short, is all in line with straightforward judgment and justice. Lest you say that since the creatures are different from each other, in that one is greater and one is lesser etc., they therefore are dishonored or unjustly oppressed in some way, the Torah teaches us,¹⁹ “In the beginning God-*Elohi”m*-אלהי״ם created,” in that all creatures were created in line with judgment and balanced justice.

footnotes:
¹⁹ Genesis 1:1


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 15
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וזהו שאנו אומרים: ברוך אתה ה' אלהינו מלך העולם אשר יצר אתכם בדין והחיה אתכם בדין ועתיד להקימכם לחיי עולם בדין. ולפי דרך זה התבונן כי כל מעשה בראשית עמדו שורות שורות לפני בית דין של מעלה והתרו בהם, כמו שאמרנו, והשיבו, טוב. וזהו: וירא אלהים את כל אשר עשה והנה טוב מאד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is why when seeing a Jewish gravesite we say,²⁰ “Blessed are You, *HaShem*-יהו״ה, King of the world, Who formed you in judgment and sustained you in judgment… and in judgment will raise you in the future for eternal life.” According to this, contemplate that the entire Act of Creation (*Ma’aseh Bereishit*), stood in line after line before the Upper Court of Justice-*Beit Din Shel Maalah*-*בית דין של מעלה*, and were administered the above-mentioned warning, and they all responded, “Good!” This is the meaning of the verse,²¹ “And God-*Elohi”m*-*אלהי״ם* saw all that He had made and behold, it was exceedingly good-*Tov Me’od-טוב מאד*.”

footnotes:
²⁰ Talmud Bavli, Brachot 58b (The blessing upon seeing the graves of Israel.)
²¹ Genesis 1:31


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 16
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ואחר שהודענוך זה, יש לך להאמין כי בית דין של מעלה הנקרא אלהים נסתכמו על כל בריה ובריה ועל כל אבר ואבר שהוא ראוי להיות כך, והושיבוהו על כנו, והעמידו כל בריה ובריה וכל אבר ואבר מאיברי הגוף על מתכונתם, בעניין שאינו ראוי בעניין אחר להיות יותר טוב מזה. וזהו סוד 'בראשית ברא אלהים', אלהים בוודאי. כי כל בני העולם, עליונים ותחתונים, בקו הדין ובמשפט ישר נבראו, ולא קיבל דבר מכל הבריות עלבון וחמס, וזהו שהתורה מכרזת ואומרת: הצור תמים פעלו וגו' (דברים ל״ב:ד׳). ומהו 'כי כל דרכיו משפט'? כלומר, במשפט נברא העולם. ולפיכך נקרא י"י יתברך בבריאת העולם 'אלהים'. ובסוף מעשה בראשית מהו אומר? וירא אלהים את כל אשר עשה והנה טוב מאד (בראשית א, לא), ודרשו רז"ל: אפילו המוות טוב, ומידת הדין כך חייבה מצד הדין הישר:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of this, have faith that the Upper Court of Justice-*Beit Din Shel Ma’alah*-*בית דין של מעלה*, called God-*Elohi”m*-*אלהי״ם*, concurred and agreed conclusively about every single creature and every single limb of that creature, that it should be in such and such manner, each creature according to what is appropriate to it. The characteristics of every creature and every limb of its body were firmly established in such a way that there is no better way for it to be. This is the secret of the words, “In the beginning God-*Elohi”m*-*אלהי״ם* created.” That is, all things in the world, be they upper supernal beings or lower beings, were created in line with judgment and straightforward justice, and not a single one was dishonored or oppressed by it. About this Torah states,²² “The Rock, His action is perfect, for all His paths are justice-*Mishpat*-*משפט*.” What is the meaning of the words, “For all His paths are justice-*Mishpat*-*משפט*”? It means that the world was created with justice-*Mishpat*-*משפט*. This is why throughout the Act of Creation (*Ma’aseh Bereshit*) *HaShem*-*יהו״ה*, blessed is He, is called by His title God-*Elohi”m*-*אלהי״ם*. Then, at the conclusion of the Act of Creation (*Ma’aseh Bereishit*) what does it say? It says,²³ “And God-*Elohi”m*-*אלהי״ם* saw all that He had made and behold, it was very good-*Tov Me’od-טוב מאד*,” about which our sages, of blessed memory, explained,²⁴ “Even death-*Mavet*-מות is good.” This was decreed by the quality of judgment-*Din* (*Elohi”m*-אלהי"ם) all according to straightforward judgement and justice.

footnotes:
²² Deuteronomy 32:4
²³ Genesis 1:31
²⁴ Midrash Bereishit Rabba 9:7-10 ibid.


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

והנני פותח לך מפתח גדול: מה ראה י"י יתברך לצוות בתורה לשחוט בעלי חיים לאכילת אדם, והלא כתיב טוב י"י לכול ורחמיו על כל מעשיו (תהלים קמה, ט), ואם הוא מרחם היאך ציווה לשחוט בהמה זו לאכילת אדם, ואיה רחמיו? אלא הסוד הוא ראש הפסוק שאמר 'טוב י"י לכל', טוב בוודאי, ולפיכך, 'ורחמיו על כל מעשיו'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Behold, I now will open a very great gate for you to enter, in regards to why *HaShem*-יהו״ה, blessed is He, saw fit to command in Torah that living animals be slaughtered for human consumption. Now, does the verse not state,²⁵ “*HaShem*-יהו״ה is good to all; His mercies are on all His works”? However, if He is merciful, why did He command that we slaughter animals for human consumption? And since He did so, where are His mercies? Know that the secret is contained in the first part of the verse, “*HaShem*-יהו״ה is good to all.” That is, because He certainly is good, therefore, “His mercies are on all His works.”

footnotes:
²⁵ Psalms 145:9


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 18
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וזהו הפירוש: במעשה בראשית נסתכמו עם בהמה זו לשחיטה, ואמרה היא, טוב. ומה טעם? לפי שהבהמה אין לה נשמה עליונה להשיג מעשה השם וגבורותיו, ואמר י"י יתברך בבריאת העולם להעמיד לפניו הבהמות ואמר להם: רצונכם להישחט ויאכל אתכם האדם, ותעלו ממדריגת בהמה שאינה יודעת כלום למדרגת האדם שיודע ומכיר את י"י יתברך? ואמרו הבהמות: טוב, ורחמים הוא עלינו. שהרי כשהאדם אוכל חלק מחלקי הבהמה, חוזרת חלק מחלקי האדם, והרי חזרה הבהמה אדם ושחיטתה רחמים היא לה, שיצאה מתורת בהמה ונכנסת בתורת אדם. ובדרך זו מיתתו של האדם חיים היא לו, שעולה למעלת המלאכים, וזהו סוד: אדם ובהמה תושיע י"י (שם לו, ח).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The explanation is as follows: In the Act of Creation (*Ma’aseh Bereishit*), each animal was consulted about being slaughtered, agreed to it and responded, “Good!” Why? Because an animal lacks the upper soul (*Neshamah*) and is therefore incapable of grasping the works of *HaShem*-יהו״ה and His mighty deeds, blessed is He. Thus, upon the creation of the world, *HaShem*-יהו״ה, blessed is He, commanded the animals to stand before Him, and said to them, “Do you want to be slaughtered and eaten by man, through which you will ascend from the level of an animal, who is devoid of knowledge, and attain the level of man, who knows and recognizes *HaShem*-יהו״ה, blessed is He?” The animals responded, “Good! For us this act is merciful!” That is, when man eats part of the animal, that part is elevated and becomes part and parcel of man, such that the animal is elevated to the level of man. Thus, its slaughter is an act of mercy for it, in that when consumed, it is taken out of the classification of animal and brought into the classification of man. The same is likewise true of human death, which to the soul is enlivening. For, upon one’s death he ascends to the level of the angels. This is the secret of the verse,²⁶ “*HaShem*-יהו״ה, You save both man and animal.”

footnotes:
²⁶ Psalms 36:7


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 19
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אם כן התבונן ותתבונן סוד השחיטה של בעלי חיים, והכול מצד רחמיו וחסדיו הרבים על כל בריותיו. ומזה הטעם תתבונן מה שאמרו רז"ל במסכת פסחים: עם הארץ אסור לאכול בשר לפי שלא ציווה בתורה לשחוט בהמה אלא למי שיודע תורת הבהמה וחיה והעוף, וכל העוסק בתורה מותר לאכול בשר ומי שאינו עוסק בתורה אסור לאכול בשר, ולפיכך עם הארץ אינו אוכל בשר מפני שהוא כבהמה ואין לו נשמה, ולא ציווה לשחוט בהמה כדי שתאכל אותה בהמה אחרת, אלא אם כן נתנבלה או נטרפה:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This being so, deeply contemplate the secret of the slaughter of living beings, and that it is all out of His mercy and abundant kindness with His creatures. With this in mind, contemplate what our sages, of blessed memory, said in Tractate Pesachim,²⁷ “It is prohibited for an ignoramus to eat meat.” This is because Torah only commanded that an animal be slaughtered by one who knows the Torah laws regarding beasts, animals, and fowl. All those who are engaged in Torah study are permitted to eat meat, whereas someone who does not study Torah is prohibited from eating meat. Being that he himself is like an animal and does not have an elevated soul (*Neshamah*), an ignoramus is forbidden to eat meat, since the Torah did not command that an animal be slaughtered in order to be eaten by another animal – except if the animal has become worn out and unfit for ritual slaughter.

footnotes:
²⁷ Talmud Bavli, Pesachim 49b – “It is forbidden for an ignoramus to eat meat, as it states (Leviticus 11:46), ‘This is the Torah [law] of the beast and fowl.’ That is, one who engages in Torah [study] is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah [study] is prohibited from eating the meat of animals or fowl.”


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

ואחר שהודענוך זה, דע כי המקובלים הנכנסים לסודות סתרי התורה אומרים כי תחילת הבריאה והחפץ הראשון נמשכו משלושים ושתיים נתיבות החכמה, והם סוד התחלת הבריאה הנכללת בשם אלהים. וספר יצירה פתח בספרו: בל"ב פליאות נתיבות חכמה חקק י"ה יהו"ה צבאות את עולמו. ולפי שהיו כל הנתיבות בקו הדין ובמשפט אמת, תמצא כנגד כל נתיב ונתיב מהל"ב נתיבות חותם אלהים בכל נתיב מהם. ולפי זה הסוד תמצא שאינו מזכיר בכל מעשה בראשית כי אם שם אלהים, ותמצא במעשה בראשית ל"ב פעמים כתוב שם אלהים, כנגד ל"ב פליאות חכמ"ה. ואלו הן לפי הסדר שכתובים במעשה בראשית:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Having informed you of this, know that all who have entered the secrets of Torah, the Kabbalists, agree that the first of *HaShem’s*-*יהו"ה* desires at the beginning of Creation came through thirty-two pathways of wisdom (*Shloshim u’Shtayim Netivot Chochmah*). This is how Sefer Yetzirah itself begins,²⁸ “With thirty-two pathways of wondrous wisdom-*Chochmah*, *Ya”h HaShem Tzva’ot*-*י״ה יהו״ה צבאו״ת* engraved…. and created His world.” Now, because all the paths were of the judgment and true justice of *HaShem’s*-*יהו"ה* title God-*Elohi”m*-*אלהי"ם*, which is to the left, you will find that each of these thirty-two paths, comes with the signet of His title God-*Elohi”m*-*אלהי״ם*. You therefore will find that throughout the Act of Creation (*Ma’aseh Bereishit*), only *HaShem’s-יהו"ה* title God-*Elohi”m*-*אלהי״ם* is mentioned and it appears thirty-two times, corresponding to these thirty-two paths of wondrous wisdom-*Chochmah*. The following is the order in which the signet of *HaShem’s-יהו"ה* title God-*Elohi”m*-*אלהי"ם* is written in the Act of Creation (*Ma’aseh Bereishit*):

footnotes:
²⁸ Sefer Yetzirah 1:1


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

(א) בראשית ברא אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
1. “In the beginning God-*Elohi”m*-*אלהי״ם* created.”²⁹

footnotes:
²⁹ Genesis 1:1


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

(ב) ורוח אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
2. “The spirit of God-*Elohi”m*-אלהי״ם.”³⁰

footnotes:
³⁰ Genesis 1:2


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

(ג) ויאמר אלהים יהי אור;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
3. “And God-*Elohi”m*-אלהי״ם said ‘Let there be light.’”³¹

footnotes:
³¹ Genesis 1:3


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

(ד) וירא אלהים את האור;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
4. “And God-*Elohi”m*-אלהי״ם saw the light.”³²

footnotes:
³² Genesis 1:4


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

(ה) ויבדל אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
5. “And God-*Elohi”m*-*אלהי״ם* separated.”³³

footnotes:
³³ Genesis 1:4


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

(ו) ויקרא אלהים לאור;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
6. “And God-*Elohi”m*-*אלהי״ם* called the light.”³⁴

footnotes:
³⁴ Genesis 1:5


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

(ז) ויאמר אלהים יהי רקיע;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
7. “And God-*Elohi”m*-*אלהי״ם* said ‘Let there be a firmament.’”³⁵

footnotes:
³⁵ Genesis 1:6


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

(ח) ויעש אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
8. “And God-*Elohi”m*-*אלהי״ם* made the firmament.”³⁶

footnotes:
³⁶ Genesis 1:7


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

(ט) ויקרא אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
9. “And God-*Elohi”m*-*אלהי״ם* called the firmament.”³⁷

footnotes:
³⁷ Genesis 1:8


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

(י) ויאמר אלהים יקוו המים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
10. “And God-*Elohi”m*-*אלהי״ם* said, ‘Let the waters gather.’”³⁸

footnotes:
³⁸ Genesis 1:9


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

(י"א) ויקרא אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
11. “And God-*Elohi”m*-*אלהי״ם* called the dry land.”³⁹

footnotes:
³⁹ Genesis 1:10


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

(י"ב) וירא אלהים כי טוב;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
12. “And God-*Elohi”m*-*אלהי״ם* saw that it was good.”⁴⁰

footnotes:
⁴⁰ Genesis 1:10


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

(י"ג) ויאמר אלהים תדשא;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
13. “And God-*Elohi”m*-*אלהי״ם* said ‘Let the earth sprout’”⁴¹

footnotes:
⁴¹ Genesis 1:11


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

(י"ד) וירא אלהים כי טוב;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
14. “And God-*Elohi”m*-*אלהי״ם* saw that it was good.”⁴²

footnotes:
⁴² Genesis 1:12


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

(ט"ו) ויאמר אלהים יהי

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
15. “And God-*Elohi”m*-*אלהי״ם* said ‘Let there be luminaries.”⁴³

footnotes:
⁴³ Genesis 1:14


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

(ט"ז) ויעש אלהים את שני;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
16. “And God-*Elohi”m*-*אלהי״ם* made the two great luminaries.”⁴⁴

footnotes:
⁴⁴ Genesis 1:16


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 37
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 37](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/37)

(י"ז) ויתן אותן אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
17. “And God-*Elohi”m*-*אלהי״ם* set them in the firmament.” ⁴⁵

footnotes:
⁴⁵ Genesis 1:17


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

(י"ח) וירא אלהים כי טוב;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
18. “And God-*Elohi”m*-*אלהי״ם* saw that it was good.”⁴⁶

footnotes:
⁴⁶ Genesis 1:18


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

(י"ט) ויאמר אלהים ישרצו;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
19. “And God-*Elohi”m*-*אלהי״ם* said ‘Let the waters teem.’”⁴⁷

footnotes:
⁴⁷ Genesis 1:20


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

(כ) ויברא אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
20. “And God-*Elohi”m*-*אלהי״ם* created the great sea giants.”⁴⁸

footnotes:
⁴⁸ Genesis 1:21


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

(כ"א) וירא אלהים כי טוב;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
21. “And God-*Elohi”m*-*אלהי״ם* saw that it was good.”⁴⁹

footnotes:
⁴⁹ Genesis 1:21


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

(כ"ב) ויברך אותם אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
22. “And God-*Elohi”m*-אלהי״ם blessed them.”⁵⁰

footnotes:
⁵⁰ Genesis 1:22


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

(כ"ג) ויאמר אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
23. “And God-*Elohi”m*-אלהי״ם said ‘Let the earth bring forth living creatures.’”⁵¹

footnotes:
⁵¹ Genesis 1:24


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

(כ"ד) ויעש אלהים את חית;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
24. “And God-*Elohi”m*-אלהי״ם made the beasts of the earth.”⁵²

footnotes:
⁵² Genesis 1:25


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

(כ"ה) וירא אלהים כי טוב;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
25. “And God-*Elohi”m*-*אלהי״ם* saw that it was good.”⁵³

footnotes:
⁵³ Genesis 1:25


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

(כ"ו) ויאמר אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
26. “And God-*Elohi”m*-*אלהי״ם* said ‘Let us make Man.’”⁵⁴

footnotes:
⁵⁴ Genesis 1:26


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 47
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 47](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/47)

(כ"ז) ויברא אלהים את;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
27. “And God-*Elohi”m*-*אלהי״ם* created Man.”⁵⁵

footnotes:
⁵⁵ Genesis 1:27


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

(כ"ח) בצלם אלהים ברא;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
28. “In the image of God-*Elohi”m*-*אלהי״ם* He created him.”⁵⁶

footnotes:
⁵⁶ Genesis 1:27


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

(כ"ט) ויברך אותם אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
29. “And God-*Elohi”m*-*אלהי״ם* blessed them.”⁵⁷

footnotes:
⁵⁷ Genesis 1:28


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

(ל) ויאמר להם אלהים;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
30. “And God-*Elohi”m*-*אלהי״ם* said to them.”⁵⁸

footnotes:
⁵⁸ Genesis 1:28


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

(ל"א) ויאמר להם אלהים הנה;

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
31. “And God-*Elohi”m*-*אלהי״ם* said ‘Behold I have given to you.’”⁵⁹

footnotes:
⁵⁹ Genesis 1:29


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

(ל"ב) וירא אלהים את כל אשר עשה והנה טוב מאוד:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
32. “And God-*Elohi”m*-*אלהי״ם* saw all that He had made and behold it was very good.”⁶⁰

footnotes:
⁶⁰ Genesis 1:31


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

**ועתה** בני פקח עיניך וראה היאך כל נתיב ונתיב מל"ב נתיבות החכמה חתום בחותם אלהי"ם, להודיע כי כל מה שנברא במעשה בראשית, בסוד כל נתיב נברא, והכול בדין ובמשפט אמת, וזהו שאמרו רז"ל על הוא עשך ויכוננך (דברים לב, ו). ובמדרש קהלת מלמד שהוא ובית דינו נמנו על כל אבר ואבר שכך הוא, והושיבוהו על כנו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, my son, open your eyes and see how each of the thirty-two pathways of wisdom-*Chochmah* is sealed with the signet God-*Elohi”m*-*אלהי״ם*. This is to make it known that everything that was created in the Act of Creation (*Ma’aseh Bereishit*) was created in the secret of these pathways, all of which were created with judgment-*Din-דין* and true justice-*Mishpat Emet*-משפט אמת. It is about this that our sages, of blessed memory,⁶¹ applied the verse,⁶² “He has made you and fashioned you,” and Midrash Kohelet likewise states,⁶³ “This teaches that He and His Court of Justice determined that the quality of each limb and organ should be such, and then fashioned it accordingly.”

footnotes:
⁶¹ Midrash Bereishit Rabba 12:1
⁶² Deuteronomy 32:6
⁶³ Midrash Kohelet 2:15


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

והנה כל היצורים ותכונתם ושיעורם וכל מעשיהם וענייניהם, כולם בקו הדין נבראו; ועל כל אחד ואחד מהם נסתכם סנהדרי של מעלה הנקרוות אלהים בדין ישר ומשפט אמת. והנה אין לך נתיב מכל ל"ב נתיבות שאינו חתום בחותם אלהים, ושלמה המלך מכריז ואומר כי כל מעשה בראשית שהם נבראים בשם אלהי"ם כולם ראויים להתקיים לעולם, לפי שכולם נבראו ביושר ובמשפט ובדין גמור, ואין כל בריה מכל הבריות צריכה תוספת או גרעון כדי לתקנה יותר ממה שנתקנה במעשה בראשית, וזהו שאמר שלמה: כי כל מעשו; האלהים הוא יהיה לעולם עליו אין להוסיף וממנו אין לגרוע (קהלת ג, יד). ואם כן פקח עיניך וראה כי השם הנקרא אלהי"ם הוא השם הממונה על הדין והמשפט, והוא הבורא הכול במשפט, והוא המביא את כל הבריות במשפט, ושלמה עליו השלום צווח ואמר: כי את כל מעשה האלהים יביא במשפט על כל נעלם (שם יב):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Thus, all forms and their qualities, their measure, their function and what they are, were determined in line with judgment-*Din*, and were so created. That is, with each one, the Upper Sanhedrin, called God-*Elohi”m*-אלהי״ם, came to a consensus and determination, according to straightforward judgment and true justice. Every single one of the thirty-two pathways, without exception, is sealed with the signet of God-*Elohi”m*-אלהי״ם. Thus, King Solomon proclaimed that the whole Act of Creation (*Ma’aseh Bereishit*), all of which *HaShem*-יהו"ה created with His title God-*Elohi”m-*אלהי״ם, is fitting to be sustained eternally. This is because they all were created in a straightforward manner, with justice, and the absolute decree of judgment, and therefore, there is not a single creation in all of creation that needs to be added or subtracted, from what was affixed in the Act of Creation (*Ma’aseh Bereishit*). This is the meaning of what King Solomon said,⁶⁴ “Whatever God-*Elohi”m*-אלהי״ם does will endure forever: Nothing can be added to it and nothing can be subtracted from it.”

footnotes:
⁶⁴ Ecclesiastes 3:14


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

**ולפיכך** יש לך להתבונן כי שם י"י יתברך כשבא לברוא העולם בדין וביושר ומשפט בשם אלהי"ם, עמד ושיתף עמו שם הרחמים שהוא יהו"ה יתברך כדי שיוכלו הבריות להתנהג לאט במשפטו של אלהים. לפי שאין הבריות יכולות להתקיים אם לא יתנהג עמהם ברחמים, מפני הדין הקשה של סנהדרי גדולה הנקראת אלהי"ם, ולפיכך שיתף עמו שם הרחמים, וזהו סוד; אלה תולדות השמים והארץ בהבראם ביום עשות יהו"ה אלהי"ם ארץ ושמים (בראשית ב, ד). ונקראת אלהים מידת הדין הקשה, כלומר שגוזר הדין בלי שיסתכל לעניין בעולם, אלא על פי אמיתו של דין חותך הדין, ויקוב הדין את ההר. וזהו סוד לשכת הגזית.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This being so, open your eyes and see that *HaShem’s*-יהו"ה title God-*Elohi”m*-*אלהי״ם* is appointed over judgment-*Din* and justice-*Mishpat*, for He creates everything with justice and He brings all creatures to justice. About this King Solomon cried out,⁶⁵ “For God-*Elohi”m*-*אלהי״ם* will judge every deed – even everything hidden.” It therefore is incumbent upon you to contemplate that when the Name *HaShem*-*יהו״ה*, blessed is He, decided to create the world with judgment, righteousness, and justice with His title God-*Elohi”m*-*אלהי״ם*, He conjoined the quality of mercy-*Rachamim* with it, which is *HaShem*-*יהו״ה*, blessed is He, so that the creatures could slowly come to be conducted with the judgments of God-*Elohi”m*-*אלהי״ם*. This is because the creations could not be sustained if He did not conduct them with mercy-*Rachamim*, in the face of the harsh judgments-*Din* of the Great Sanhedrin called God-*Elohi”m*-אלהי״ם. He therefore conjoined the name of mercy-*Rachamim* with it. This is the secret of the verse,⁶⁶ “These are the products of the heavens and the earth when they were created, on the day that *HaShem* God-*HaShem Elohi”m*-*יהו״ה אלהי״ם* made earth and heaven.” The title God-*Elohi”m*-*אלהי״ם* is called harsh judgment-*Din HaKashah*-*דין הקשה*, meaning that it renders judgment without taking any other considerations in the world. Rather, it solely renders the sentence according to the truth of judgment, such that “the judgement pierces the mountain.”⁶⁷ This is the secret of the Chamber of the Hewn Stone (*Lishkat HaGazit*).⁶⁸-לשכת הגזית) is where the Sanhedrin presided in the Holy Temple.

footnotes:
⁶⁵ Ecclesiastes 12:14
⁶⁶ Genesis 2:4
⁶⁷ See Sanhedrin 6b and elsewhere. This is an expression that indicates that judgment prevails at all costs, piercing the metaphoric “mountain.”
⁶⁸ The Chamber of the Hewn Stone (Lishkat HaGazit


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

ולפיכך אילו היו הבריות נדונות בבית דין של מעלה בלי שיתוף שם הרחמים, היה העולם כלה ונשחת לפי חיתוך הדין. אבל שם הרחמים והחסד מהפך בזכות הבריות, ואם אינו מוצא להם זכות מאריך הזמן קודם שיגמרו הדין למעלה, וזהו סוד ארך אפים. וכל זמן וזמן מידת החסד מהפכת בזכות הבריות בזמן שעומדין בדין לפני האלהים,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Therefore, were it the case that the creatures were judged in the Upper Court of Law without the conjoining of the name of mercy-*Rachamim*, the world would be obliterated and destroyed according to the sentence of judgment-*Din*. However, the name of mercy-*Rachamim* and kindness-*Chessed* transforms the matter by deriving merit on behalf of the creatures. Moreover, even if it does not find any merit on their behalf, it nevertheless prolongs the matter until the sentence is issued above, which is the secret of the title, “Slow to Anger-*Erech Apayim*-ארך אפים.” Thus, every time that the creatures stand in judgment before God-*Elohi”m*-*אלהי״ם*, the quality of kindness-*Chessed* transforms it by arguing for merit on behalf of the creatures.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 57
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 57](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/57)

וזהו סוד: ויגש אברהם ויאמר האף תספה צדיק עם רשע חלילה לך מעשות כדבר הזה. והנני פותח לך שערי אורה בפסוק זה. וכי מה טעם אמר 'חלילה לך מעשות כדבר הזה'? וכי בבית דין של מעלה צדיק עם רשע ממיתין? אם כן אינו דין יושר, והכתיב: אל אמונה ואין עול (דברים לב, ד)?

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is the secret of the verse,⁶⁹ “Avraham came forward and said, ‘Will you also stamp out the righteous along with the wicked? It would be sacrilege for You to do such a thing.’” However, is it true that in the Upper Court of Law (*Beit Din Shel Ma’alah*), they kill the righteous along with the wicked? If this is so, it is not straightforward judgment, but the verse states,⁷⁰ “A God of faith, without corruption.”

footnotes:
⁶⁹ Genesis 18:23
⁷⁰ Deuteronomy 32:4


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

אלא סוד זה הפסוק עמוק, והנני רומז. דע כי מידת החסד מהפכת בזכות כל בריה ובריה, ואם אדם אחד עשה זכויות ועשה עבירות, מידת הדין באה להעניש את האדם על העבירה ומידת החסד אומרת: וכי אם ידו של אדם חטאה וראויה להענש הרי עינו צדקת ואינה חוטאת, שעשתה מצוה זו, ואם את מענשת לזה הגוף בעבור חטא היד, הרי גם העין לוקה והיא נענשת שלא כדין. וזהו: להמית צדיך עם רשע והיה כצדיק כרשע (בראשית יח, כה).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Rather, I will hint at the secret of this deep verse. Know that the quality of *HaShem’s*-יהו"ה kindness-*Chessed* transforms the matter to the merit of every specific creature. Now, if a person was meritorious in his deeds, but also sinned, the quality of judgment-*Din* comes to punish him for his transgression. However, the quality of kindness-*Chessed* then argues, “Though it is indeed true that this person’s hand sinned and is deserving of punishment, however, his eye did not sin and is righteous, since it did such and such other *mitzvah*. If you punish his whole body because of the sin of his hand, his eye will be smitten too, and will be punished unjustly.” This is the meaning of Avraham’s words, “Will you also stamp out the righteous along with the wicked?”


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

ולפי דרך זה מעכבת מידת החסד כמה פורעניות מלבוא לעולם. ובדרך זה, בעבור צדיק אחד שיש במקום מתעכבת הפורעניות מלבוא למקום, כדי שלא יקבל אותו הצדיק צער בפורענות המקום. כמו האבר שאמרנו בגוף, כך הצדיק במקום הוא כמו האבר בגוף, ומצד הזה מגין הצדיק על מקומו. כיצד מגין? כשדנין אנשי מקומו למעלה ויוצא מן הדין חייבים כליה או עונש, מתקרבת מידת החסד ואמרה: האף תספה צדיק עם רשע (שם, כג). כלומר, אומרת מידת החסד למידת הדין: אם את מענשת לאלו הרשעים של מקום פלוני, נמצא יגיע הנזק לצדיק ויקבל צער בעבורם כשיענשו הם או תישחת ארצם, וזה הצדיק לא חטא שיגיע לו צער או נזק. נמצא הצדיק מגין על אנשי המקום, מטעם שלא יגיע לו נזק וצער. ושמור עיקר זה מאוד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
In the same way, *HaShem’s-יהו"ה* quality of kindness-*Chessed* holds back many afflictions from coming into the world. In the same way, because of one righteous-*Tzaddik* in a certain place, so that he will not have to suffer the afflictions of the place, suffering is held back from coming to that place, just like the analogy of a physical organ, like the eye, mentioned above. That is, the righteous-*Tzaddik* is like one of the organs of the body, and as a result, his protects the community within which he resides. How does he protect them? When the people of that place are judged Above, and the verdict is that they are guilty and should be destroyed or punished, the quality of kindness-*Chessed* comes and says, “Will you also stamp out the righteous along with the wicked?” In other words, the quality of kindness-*Chessed* says to the quality of judgement-*Din*, “If you punish the wicked of the place, injury will also come upon the righteous-*Tzaddik*, and when they are punished or their land is destroyed, he will suffer along with them. However, this righteous-*Tzaddik* did not sin to warrant such pain or injury.” We thus find that because he himself is not deserving of punishment, the righteous-*Tzaddik* protects the people of his place. Remember this principle very well!


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

וזהו: אם אמצא בסדום חמשים צדיקים ונשאתי לכל המקום בעבורם (שם, כו), וכן עד שהגיע לעשרה אצל ה' עיירות, שהיה כפי שיצא הדין העליון, וזהו סוד שאמר ללוט: הנה נשאתי פניך גם לדבר הזה לבלתי הפכי את העיר (שם יט, כא). אבל לא היה כוח בלוט שתינצל סדום בזכותו אף על פי שהיה דר בתוכה, שאפילו לוט לא ניצל אלא בזכות אברהם, כמו שדרשו בפסוק: אל תבט אחריך (שם, יז), כלומר אל תדקדק לומר שראויה העיר להימלט בזכויותיך, שאינך ראוי, וזהו אמרו: כהוציאם אותם החוצה (שם). ושמור זה העיקר הגדול לכל התורה, כי ממנו תוצאות חיים:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is the meaning of the verse,⁷¹ “If in Sodom I will find fifty righteous people in the city, I then would spare the entire place on their account.” The same is true of the continuing verses, until if they reached ten righteous people in all five cities, they would have been spared from the judgement sentenced by the Upper Court. This is also the secret of what was said to Lot,⁷² “Behold, I have granted you consideration even regarding this, that I not overturn the city about which you have spoken.” Nevertheless, Lot did not have the power to save Sodom in his merit, even though he lived there, being that Lot himself was only saved in the merit of Avraham, as taught on the verse,⁷³ “Do not look behind you,” meaning,⁷⁴ “Do not think that the city is fit to be saved on your merit, for you are not meritorious.” It is for this reason that the verse says,⁷⁵ “It was as they took them outside.” Always remember this very important principle throughout Torah, for “from it are the sources of life.”⁷⁶

footnotes:
⁷¹ Genesis 18:26
⁷² Genesis 19:21
⁷³ Genesis 19:17
⁷⁴ Midrash Bereishit Rabba 50:11; Also see Rashi to Genesis 19:17
⁷⁵ Genesis 19:17
⁷⁶ Proverbs 4:23


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

וכמו כן שמור עיקר אחר, והוא סוד הפרשה הזאת. ואף על פי שהדבר נאמר בשמו של אברהם, כמו שכתוב שם 'ויגש אברהם ויאמר האף תספה צדיק עם רשע', גם כן הוא סוד מידת החסד של מעלה שמתקרבת תמיד לבית דין של אלהי"ם בשעה שדן את הבריות ומהפכת בזכותן ומעכבת כמה פורעניות בדרך זה. ובאה פרשה זו להודיע סתרים גדולים, היאך מידת החסד מהפכת בזכותן של בריות תמיד, ומידת הרחמים משתתפת עימה ומונעת כמה פורעניות מן העולם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
In the same way, it is important to remember another important principle in the matter of the above Torah portion. That is, even though the verses speak in the name of Avraham, as stated,⁷⁷ “Avraham came forward and said, ‘Will You also stamp out the righteous along with the wicked?” nevertheless, this also refers to the quality of *HaShem’s*-יהו"ה Supernal kindness-*Chessed*, which always approaches the Court (*Beit Din*) of God-*Elohi”m*-אלהי״ם whenever it judges the creatures, and turns the matter over to their merit, thus restraining many calamities. Thus, this Torah portion comes to teach us many great secrets about how the quality of kindness-*Chessed* always turns matters to the merit of the creatures, and is joined by the quality of mercy-*Rachamim*, thus preventing many calamities from coming to the world.

footnotes:
⁷⁷ Genesis 18:23


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

וזהו שאמרו ז"ל: התחיל לברוא העולם במידת הדין ראה שאינו מתקיים עמד ושיתף עימה מידת רחמים ההוא דכתיב ביום עשות יהו"ה אלהי"ם ארץ ושמים (שם ב, ד). והנני מגלה לך סוד בפסוק זה. יהו"ה אלהים, כנגד ארץ ושמים; יהו"ה כנגד ארץ, אלהי"ם כנגד שמים. לומר שהשם יתברך שהוא יהו"ה מתנהג במידת רחמים עם בני הארץ, שהם חוטאים יותר אלהי"ם מתנהג בדין עם השמים וצבאותם שאין חוטאים וזהו שתקנו ז״ל המאיר לארץ ולדרים עליה ברחמים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
About this our sages, of blessed memory, said,⁷⁸ “At first, He began creating the world with the quality of judgment-*Din*. He saw that the world could not withstand this, so He joined the quality of mercy-*Rachamim* to it. This is the meaning of the verse,⁷⁹ ‘on the day that *HaShem God*-*HaShem Elohi”m*-*יהו״ה אלהי״ם* made earth and heaven.’” Behold, I now will reveal the secret of this verse to you. “*HaShem* God-*HaShem Elohi”m*-*יהו״ה אלהי״ם*” corresponds to “earth and heaven-*Eretz v’Shamayim*-*ארץ ושמים*.” That is, *HaShem*-*יהו״ה* corresponds to “earth-*Eretz*-*ארץ*,” and God-*Elohi”m*-*אלהי״ם* corresponds to “heaven-*Shamayim*-*שמים*.” This is to teach us that because they tend to sin more often, *HaShem*-*יהו״ה*, blessed is He, conducts the people of earth with His quality of mercy-*Rachamim*. In contrast, since the heavens do not sin, *Elohi”m*-*אלהי״ם*, which is the quality of judgment-*Din*, conducts them. This is the meaning of the words set by our sages, in our prayers,⁸⁰) liturgy, in the first blessing of the *Shema* (“*Yotzer*”). “He illuminates the earth-*Aretz-ארץ* and those who dwell on it, with mercy-*Rachamim*.”

footnotes:
⁷⁸ Midrash Bereishit Rabba 12:15
⁷⁹ Genesis 2:4
⁸⁰ In the Morning (Shacharit


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

ואחר שידעת זה יש לנו להודיעך עיקרים גדולים. בכ״מ שאתה מוצא בתורה כתוב שם אלהי״ם הוא סוד ב״ד של מעלה כמו שנפרש. וצריכים אנו להודיעך כי למעלה הם שתי ב״ד מלבד בתי דינים אחרים שיש ביניהם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now that you know this, we must enlighten you about some very important principles. That is, wherever in Torah you find the name God-*Elohi”m*-אלהי״ם written, it refers to the secret of the Upper Court of Law (*Beit Din Shel Maalah*), as we shall explain. Be informed that above there are two main Courts of Law, besides some other Courts between them.


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

ב״ד של מעלה מאלו הבתי דינים הוא ב״ד העליון שהוא מדת הגבורה צד שמאל הנקרא אלהים אמת בכל מקום אשר שם יושבת סנהדרי גדולה של מעלה ודנין את בני העולם וזו היא הנקרא מדת הדין הקשה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The higher of these two Courts, is the Supernal Court of Law-*Beit Din HaElyon*-בית דין העליון, that is, the quality of judgment-*Gevurah* to the left, which in all places is called the God of Truth-*Elohi”m* *Emet*-אלהי״ם אמת. This is where the Great Upper Sanhedrin presides and judges the people of the world. This is called the quality of harsh judgment-*Din HaKashah*-*דין הקשה*.


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

וב״ד התחתון הוא סוד השם הנקרא אדנ"י, ונקרא ג״כ ב״ד של מטה, ונקרא ג״כ מדת הדין הרפה. ובו הכל נגמר לעשות ולגמור בכל הנבראים כפי שגזרו בב״ד העליון, ולפיכך נקרא ג״כ אדנ״י לפעמים הרבה בשם אלהי״ם. ונקרא אלהי״ם בשעת גמר דין שפסקו ב״ד של מעלה הנקרא אלהים אמת. ובדרך זה תמצא כי מדת מלכות שהיא אדנ"י נקראת גם היא אלהי"ם פעמים הרבה כשגומרת הדין שפסקו בסנהדרין של מעלה, והבן זה מאד,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The lower Court is the secret of His name Lord-*Adona”y*-*אדנ״י*, called the Lower Court of Law-*Beit Din Shel Matah*-בית דין של מטה, and also called the quality of soft judgment-*Din HaRafah*-דין הרפה. With this quality everything regarding the creatures is concluded to render and actualize what was decreed in the Supernal Court of Law-*Beit Din HaElyon*-בית דין העליון. This is why the quality of Lordship-*Adona”y*-אדנ״י is sometimes also called God-*Elohi”m*-*אלהי״ם*. That is, it is called God-*Elohi”m*-*אלהי״ם* when the judgment is concluded, meaning that the sentence has been reached by the Upper Court of Law, called the God of Truth-*Elohi”m Emet*-*אלהי״ם אמת*. You thus will sometimes find *HaShem’s-יהו"ה* Kingship-*Malchut*, which is His quality of Lordship-*Adona”y*-*אדנ״י*, being called God-*Elohi”m*-*אלהי״ם*. This is when the judgment decreed in the Upper Sanhedrin is actualized and rendered. Understand this very well.


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

ולפיכך יש לך להתבונן כי כל מי שהוא דיין בין שיהיה מלאך או אדם נקרא אלהים בשעת הדין או כשהוא ממונה פרנס על הדין וזהו שאמרה תורה (שמות כ״ב:ח׳) עד האלהי"ם יבא דבר שניהם אשר ירשיעון אלהי"ם ישלם ואומר אלהי"ם לא תקלל ואומר כי המשפט לאלהי"ם הוא.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
It therefore is incumbent upon you to contemplate that in a time of judgment, whoever is a judge or has been appointed to preside over the judgment-*Din*, whether he is an angel or a man, is called God-*Elohi”m*-*אלהי״ם*. This is the meaning of the verse,⁸¹ “The claims of both shall come before the judges-*Elohi”m*-*אלהי״ם,* and the one who the judges-*Elohi”m*-*אלהי״ם* found guilty, shall pay double to his fellow.” Another verse similarly states,⁸² “You shall not curse a judge-*Elohi”m-אלהי״ם*,” and it states,⁸³ “For judgment is God’s-*Elohi”m*-*אלהי״ם*.”

footnotes:
⁸¹ Exodus 22:8 – See Targum Onkelos there.
⁸² Exodus 22:27 – See Targum Onkelos there.
⁸³ Deuteronomy 1:17


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

ויש לנו לגלות לך סוד סתום וחתום אמרה תורה (שמות כג) אלהים לא תקלל ואע״פ שמשמעות הכתוב שלא לקלל את הדיין עכ״ז ענין אחר רמז בו והוא שאם יבא על האדם מכה או נגע או מחלה או מיתה או חסרון לא יעיז פניו כלפי ב״ד של מעלה הנקרא אלהים שהוא מקום המשפט האמתי ואל ידבר נאצות וחרופים לומר אלהים דן כל זה למעלה ועל פיו באו אלי אלו הצרות ושמא יפעור אדם פיו לבלי חוק כמו שאמר לו אשתו לאיוב (איוב ב׳:ט׳) עודך מחזיק בתומתך ברך אלהים ומות אלא כמו שאמר איוב (שם) גם את הטוב נקבל מאת האלהים ואת הרע לא נקבל.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
We now will reveal a hidden and concealed secret. Torah states, “You shall not curse *Elohi”m-אלהי״ם*,” and although the simple meaning of the verse is not to curse a judge-*Dayan*-*דיין*, nevertheless, another matter is also hinted here. That is, if a person is smitten, afflicted, has any lacking or becomes ill, even if the illness is life-threatening, he must not turn to the Upper Court of Law called *Elohi”m*-*אלהי״ם*, which is the place of **true** judgment and justice, with brazenness, heaven forbid. He should not speak with contempt and blasphemy, saying, “God-*Elohi”m*-*אלהי״ם* has judged all this Above. It is by His word that all these afflictions have come upon me,” lest in his rashness he will revile his mouth without constraint, like Iyov’s wife, who said to him,⁸⁴ “Are you still holding on to your simplicity? Blaspheme God-*Elohi”m*-אלהי״ם and die.” One should rather respond [to suffering] as Job responded to her,⁸⁵ “Shall we accept the good from God-*Elohi”m*-אלהי״ם but not the bad?”

footnotes:
⁸⁴ Job 2:9
⁸⁵ Job 2:10


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

וזהו שחייב אדם לברך על הרעה כמו שמברך על הטובה, וכמו שאמר דוד (תהילים נ״ו:י״א-י״ב) ביהוה אהלל דבר באלהים אהלל דבר. וזו היא אמונת ישראל לקבל משפטי אלהים בשמחה ולשמוח ביסוריו ותוכחותיו ומשפטיו ולהודות לפניו על הכל ולברך שמו כמו שאמר (שם קא) חסד ומשפט אשירה, אם חסד אשירה, ואם משפט אשירה, ולא יהיה אדם מבעט ביסורין ומוציא דברים קשים מפיו כל זה נרמז בפסוק אלהים לא תקלל. זה הכלל כל דיין שבעולם וכל בתי דינים עליונים ותחתונים נכללים בפסוק זה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is why,⁸⁶ “One is obligated to bless over the bad, just as he blesses over the good.” About this King David, peace be upon him, likewise said,⁸⁷ “In God-*b’Elohi”m*-*באלהי״ם*, I will praise the Word; In *HaShem*-*b’HaShem*-*ביהו״ה* I will praise the Word.” This itself is the faith of the Jewish people, that we accept the judgments of *HaShem*-*יהו"ה* our God-*Elohi”m*-אלהי״ם with joy, and joyously accept His rebukes, afflictions, and judgments, thankfully submitting to Him for everything and blessing His Name. As King David, peace be upon him said,⁸⁸ “I sing of kindness-*Chessed* and judgment-*Mishpat*; to You, *HaShem*-*יהו״ה*, do I sing praise.” That is, “I sing whether it is kindness-*Chessed* or judgment-*Mishpat*.”⁸⁹ That is, one should never be contemptuous and speak harsh words because of suffering. All this is hinted in the verse,⁹⁰ “You shall not curse *Elohi”m-אלהי״ם*.” This verse likewise includes every judge in the world, and all Courts of Law, both the Supernal courts and the lower ones.

footnotes:
⁸⁶ Talmud Bavli, Brachot 60b; Also see Rashi there.
⁸⁷ Psalms 56:11; Also see Targum and Midrash Tehillim there.
⁸⁸ Psalms 101:1
⁸⁹ Talmud Bavli, Brachot 60b ibid.
⁹⁰ Exodus 22:27 – See Targum Onkelos there.


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

**ואחר** שהודענוך זה יש לנו למסור בידך כלל גדול ושמור אותו מאד לכל מקום שכבר נכשלו ולא הבינו כמה אנשים שהם חכמים בעיניהם והוא סוד מהו אלהי"ם אחרים. ויש לנו להודיעך כי הש״י רם ונשא שוכן עד וקדוש שמו הוא לבדו מלך על כל הנמצאים והיכל הקדש שלו מכוון באמצע וסביבות היכל הקודש (א) יש שבעה כתרים ומהם נמשכים שבעים שרים ושבעים אומות כמו שכבר פירשנו. וכל שבעים שרים נחלקו בדור הפלגה ללשונותם בארצותם נחלקו שבעים שרים לשבעים אומות להיות כל שר ושר מושל על אומתו ועל ארצו. וי״י יתברך עמד ובחר באברהם באותו הדור ובחר בישראל אחריו שהם זרע אברהם ומסר להם שמו הגדול להיותם חלקו וחבלו ונקרא בכל ישראל שמו הגדול שהוא יהו״ה יתברך ואין לאומה אחרת חלק בו כמו שכתוב (דברים כ״ח:י׳) וראו כל עמי הארץ כי שם יהו"ה נקרא עליך ויראו ממך. ואומר (שם לג) כי חלק יהו״ה עמו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of this, we now must transmit a very important principle to you. Guard it carefully at all times and in all places, for because they did not understand, many who were wise in their own eyes stumbled in this. This is the matter of what the words, “other gods-*elohim acheirim*-*אלהים אחרים*” mean.⁹¹ Firstly, know that *HaShem*-*יהו״ה*, blessed is He, is “lofty and exalted, abides eternally, and His Name is Holy,”⁹² He alone is King and reigns over all that exists. His Holy Sanctuary-*Heichal HaKodesh*-*היכל הקודש* is central and around it are seven crowns. The seventy ministering angels, as well as their seventy nations are drawn down from these crowns, as already explained.⁹³ All seventy ministering angels were divided in the generation of dispersion, each to his language and land.⁹⁴ That is, the seventy ministering angels were divided for the seventy nations of the world, each minister ruling over his specific nation and land. During that time, *HaShem*-יהו״ה, blessed is He, selected Avraham, choosing him and his descendants, the Jewish people, for Himself, giving them His Great Name as their portion and heritage. Thus, all Jews are called by His Great Name, *HaShem*-יהו״ה, which no other nation has any portion in, as the verse states,⁹⁵ “Then all the peoples of the earth will see that the Name *HaShem*-יהו״ה is proclaimed over **you**, and they will fear you,” as another verse states,⁹⁶ “*HaShem*’s-יהו״ה portion is His people.”

footnotes:
⁹¹ Exodus 20:3; Deuteronomy 31:18
⁹² Isaiah 57:15
⁹³ In the Fifth Gate.
⁹⁴ Genesis 11:1-9
⁹⁵ Deuteronomy 28:10
⁹⁶ Deuteronomy 32:9


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

וי"י יתברך לפי שמסר שאר כל אומות העולם ביד השרים כל אומה ואומה לשר ידוע כמו שאמר הכתוב (דניאל יב) והנה שר יון בא (שם) ושר מלכות פרס עומד לנגדי, ומיכאל הכהן הגדול שהוא נושא דגל יהו״ה יתברך מסר אותו לישראל, ושאר שבעים שרים שהם בחוץ ואין להם חלק בהיכל הפנימי כל אחד מהם נתיחד לאומה ידועה והוא מושל על אותה האומה ועל ארצה. ואותו השר הממונה על אותה האומה רצה ה׳ יתברך שיהיה דיין את אומתו כפי הרשות שנתן לו י״י יתברך בתוך השנה ולפי שהוא דיין על אותה אומה, נקרא גם הוא אלהים. ואם חטאה אומתו של אותו השר, השם יתברך דן את השר ומלקה אותו ומעניש אותו. ולפי דרך זה התבונן שהאומות והשרים שלהם נדונים בבית דין של יהו"ה יתברך שהוא 'אלהי"ם אמ"ת', וזהו סוד: כי יהו"ה אלהיכם הוא אלהי האלהים (דברים י, יז).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, *HaShem*-יהו״ה, blessed is He, put all the nations of the world into the hands of the ministering angels, each nation under the dominion of a known angel, as scripture states,⁹⁷ “Behold, the ministering angel of Greece comes,” and similarly,⁹⁸ “The ministering angel of Persia stood in opposition to me.” Now, Because *HaShem*-יהו"ה chose them, [the angel] Michael the High Priest (*Kohen Gadol*), whose banner is *HaShem*-יהו״ה, blessed is He,⁹⁹); Vol. 2 (The Letters of Creation, Part 2), The Three Letters *Yod-Hey-Vav*-יו״ד ה״א וא״ו (towards the end of the section). gave his banner over to the Jewish people. However, all the other seventy ministering angels, who are outside the inner sanctum, have no portion it. Each of the seventy ministers is apportioned to a known nation and given rule over that nation and its land. Now, throughout the year, *HaShem*-יהו״ה, blessed is He, wanted each minister that He appointed over his specific land, to judge his nation according to the authority granted him by *HaShem*-יהו״ה, blessed is He. Therefore, since the ministering angel presides in judgment over that nation, he too is called by the title *Elohi”m-אלהי״ם*, and if the nation he presides over is sinful, *HaShem*-*יהו״ה*, blessed is He, judges their angelic minister, smiting and punishing him. Contemplate this and understand that the nations and their ministers are judged in the Court of *HaShem*-*יהו״ה*, blessed is He, the True God-*Elohi”m Emet*-*אלהי״ם אמת*. This is meaning of the verse,¹⁰⁰ “For *HaShem*-*יהו״ה* your God – is the God of the gods-*Elohei HaElohim*-*אלה״י האלהים*.”

footnotes:
⁹⁷ Daniel 10:20
⁹⁸ Daniel 10:13
⁹⁹ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy
¹⁰⁰ Deuteronomy 10:17


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

ודע והאמן כי כל האומות והשרים שלהם הנקראים אלהים, כולם באים בראש השנה להיותם נדונים לפני ה' יתברך. ואם לא נהגו האומות כהוגן, אזי לוקין השרים שלהם וגורעים להם השפע והטובה שהיה ה' יתברך נותן להם; וכשלוקה השר של האומה, נופלת האומה. וזהו שאמר הנביא: יפקוד ה' על צבא המרום במרום ועל מלכי האדמה על האדמה (ישעיהו כד, כא), וזהו שאמרו ז"ל: אין אומה נופלת אלא אם כן נופל שרה תחילה. והטעם, כי כפי הדין שיפסקו על שר של אותה האומה, כך מקבלת אומתו לטוב ולרע.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Faithfully know that **all** nations and their angelic ministers, called gods-*Elohi”m*-*אלהי״ם*, come to be judged before *HaShem*-*יהו״ה* on Rosh HaShanah. If the nations did not conduct themselves as they should have, their ministers are smitten, and the goodness that *HaShem*-*יהו״ה*, blessed is He, gives them, is diminished. When the ministering angel of a nation is smitten, that nation is toppled. About this the prophet said,¹⁰¹ “And it shall be that on that day *HaShem-*יהו"ה will deal with the hosts of the heavens in the heavens and with the kings of the earth on earth.” About this, our sages, of blessed memory, likewise said,¹⁰² “The Holy One, blessed is He, does not topple a nation until He first topples its angelic minister.” That is, according to the judgment decreed upon the angelic minister of that nation, so will that nation receive, whether for good or for bad.

footnotes:
¹⁰¹ Isaiah 24:21
¹⁰² Midrash Shir HaShirim Rabba 8:13


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

וזהו שאמרו ז"ל: פושעי ישראל בגופן, וכן פושעי אומות העולם בגופן. ועניין גופן הוא השר שלהם, לאותם היודעים סודות הנסתרים. וכל מה שאומות העולם פושעים, לוקין על פשעם השרים שלהן. וזהו שאמר שר של אבימלך מלך פלשתים: ואחשך גם אנכי אותך מחטו לי (בראשית כ, ו). מחטו לי, חסר א', כלומר שאמר לו השר: דע כי משעה שחטאת, שלקחת שרה אשת אברהם, דנו אותי בבית דין של מעלה ומכניסים בי מחטים וקוצים ואני בצער גדול. כי אלהים זה שדבר עם אבימלך, שרו של אבימלך היה, כי לא היה ראוי לנבואה או לדיבור שאר מלאכים אלא לשר שלו. והבן זה מאוד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
About this our sages, of blessed memory, stated,¹⁰³ “Those rebellious Jews who sinned with their bodies, and [also] those rebellious peoples of the nations of the world who sinned with their bodies, [descend into purgatory (*Gehinom*) and are judged there for twelve months].” The word “their bodies-*Gufan*-*גופן*”, refers to their angelic minister, as known to those who know the hidden matters.¹⁰⁴ of Kingship-*Malchut* of their level, as will be hinted at momentarily. Thus, for whatever rebelliousness and transgressions were perpetrated by the nations of the world, their ministers are smitten. About this, the angelic minister-*Elohi”m*-*אלהי״ם* of Avimelech, King of the Philistines, told him in a dream,¹⁰⁵ “I too, prevented you from sinning against me.” The word “from sinning-*Meichato*-*מחטו*” is spelled here missing the letter *Aleph*-*א*.¹⁰⁶-מחט,” as will be explained shortly. That is, his ministering angel told him, “Know, that from the moment you sinned and took Sarah, Avraham’s wife, I have been judged harshly in the Upper Court, to be stabbed with needles-*Machatim*-*מחטים* and thorns, and I am suffering greatly.” That is, when the verse states that “*Elohi”m*-*אלהי״ם*” spoke to Avimelech, it refers to his ministering angel, being that Avimelech himself was unfit to receive prophecy or to speak with the holy angels, but solely with his ministering angel. Understand this well.

footnotes:
¹⁰³ Talmud Bavli, Rosh HaShanah 17a
¹⁰⁴ This is the aspect of the Sefirah
¹⁰⁵ Genesis 20:6
¹⁰⁶ And thus bears the additional meaning of “needle-Machat


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

ומה שאמרו 'פושעי ישראל בגופן' הוא סוד כנסת ישראל, ליודעי סתרים, וכשישראל חוטאים כנסת ישראל נענשה, וכן הוא אומר: ובפשעיכם שלחה אמכם (ישעיהו נ, א).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, about their words, “The rebellious Jews who sinned with their bodies,” this refers to the secret of the Ingathering of Israel-*Knesset Yisroel*-*כנסת ישראל* (*Shechinah*), as known to those who know the hidden matters.¹⁰⁷ of Kingship-*Malchut* which is called the Assembly of Israel-*Knesset Yisroel*-*כנסת ישראל*, as explained in the First Gate, and which is the Indwelling Presence of *HaShem*-*יהו״ה*, blessed is He, the *Shechinah*. When the Jewish people sin, the Ingathering of Israel-*Knesset Yisroel*-*כנסת ישראל* (*Shechinah*) is punished, as the verse states,¹⁰⁸ “It is because of your rebellious sins that your Mother was sent away.”

footnotes:
¹⁰⁷ That is, the Sefirah
¹⁰⁸ Isaiah 50:1


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

ואל תתפוס עלינו על מה שכתבנו בשערים הקודמים, שהשרים של אומות העולם אינם מטיבים ולא מריעים, כמו שאמרנו במה שתיקנו חכמים לומר על העובדי גילולים שהם משתחווים להבל וריק ומתפללים אל אל לא יושיע. כי כוונתנו לומר שאין להם מעצמם יכולת ולא רשות לדון להרע או להיטיב; אבל אם נתן להם ה' רשות, הם גומרים, לפי שמסר ה' בידם לגמור. ולפיכך נקראים שרי האומות על זה 'אלהים':

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
However, do not challenge what is being said here, based on what was said in previous Gates,¹⁰⁹ that the ministering angels of the nations can neither bestow goodness nor evil, as we explained about the words of the *Aleinu* prayer, set by our sages about the nations who serve false gods,¹¹⁰ “For they prostrate themselves to vanity and nothingness, and they pray to a god who cannot save.” That is, clearly our intention there was that, in and of themselves, the ministering angels have neither the power nor the authority to render any sentence, whether for bad or for good. Rather, if *HaShem*-*יהו״ה*, blessed is He, grants them the authority to render judgment, they render it according to what *HaShem*-*יהו״ה*, blessed is He, has decreed that they should render, and because of this, the ministering angels of the nations are called “gods-*Elohim*-*אלהים*.”

footnotes:
¹⁰⁹ Gate Five
¹¹⁰ In the Sephardic prayer book.


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

ועתה התבונן כי כל אומה ואומה משבעים אומות נידונות כל השנה בבית דין שלה, והוא השר של אותה אומה, ונקרא אותו השר על זה אלהים; ובראש השנה נדונים כל השרים הנקראים אלהים, וכל האומות שלהם, בבית דין של יהו"ה יתברך שהוא 'אלהים אמת. נמצאו אלהי האומות גם הם נדונים, ואף על פי שהם דנין את האומות. וזהו סוד שאמר הכתוב: כי יהו"ה אלהים הוא אלהי האלהים. כלומר, הוא דיין שדן את אלהי האומות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Contemplate that every year each of the seventy nations is judged in its Court of Law (*Beit Din*), that is, by the ministering angel of that nation, and it is because of this that their ministering angels are called “gods-*Elohim*-*אלהים*.” On Rosh HaShanah, **all** the ministering angels, called “gods-*Elohim*-*אלהים*” are judged with their nations in the Court of Law of *HaShem*-*יהו״ה*, blessed is He, the True God-*Elohi”m*-*אלהי״ם אמת*. We thus find that though the gods-*Elohim*-*אלהי"ם* of the nations judge their nations, they themselves are also judged. This is the meaning of the verse,¹¹¹ “For *HaShem*-*יהו״ה* your God – He is the God of the gods-*Elohei HaElohim*-*אלה״י האלהים*.” In other words, *HaShem-יהו"ה* is the True Judge who judges the gods-*Elohei*-*אלהי* of the nations.

footnotes:
¹¹¹ Deuteronomy 10:17


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

ושמור זה העיקר הגדול והיזהר בו, ותבין סתרים נעלמים ותדע שי"י יתברך הזהיר את ישראל ואמר להם: בני, אני אלהיכם ואתם עמי, ואין לכם לקבל אחד מאלהי העמים לאלוה, שהרי אותם האלהים נתונים לעובדי גילולים ולא לכם, ושל אחרים הם ולא שלכם, כי אני ה' אלהיכם לבד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Remember this very important principle and carefully guard it, for through this you will understand hidden and concealed matters. Know that *HaShem*-*יהו״ה*, blessed is He, warned Israel saying, “My son, I am your God-*Eloheichem*-*אלהיכ״ם* and you are My nation. Do not take any of the gods of the nations as a god. Those gods were given to the nations who serve false gods, but not to you. They are the “gods of others-*elohim acheirim*-*אלהים אחרים*, but are not yours, for, I alone am *HaShem* your God-*HaShem Eloheichem*-*יהו״ה אלהיכ״ם*!”


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

ולפיכך התחיל י"י בעשרת הדברות ואמר שתי הדברות הראשונות בלי אמצעי, ואמר 'אנכי יהו"ה אלהיך', אלהיך בוודאי, ואחר כך: לא יהיה לך אלהים אחרים. וזהו שאמרו חז"ל: אנכי ולא יהיה לך מפי הגבורה שמענום. ואלו שתי הדברות הן עיקר כל התורה ולפיכך שמענום מפיו, ושאר כל מצוות התורה שמענום מפי משה. ומנין תורה שמעו מפי משה, שהן תרי"א מצוות והן סוד התורה, ועל זה נאמר תור"ה צוה לנו משה (דברים לג, ד), שעל ידי משה ניתנו לישראל תרי"א מצוות. אבל 'אנכי' ו'לא יהיה לך' לא קיבלום על ידי משה אלא מפי הגבורה שמעום, כמו שאמר: אחת דבר אלהים שתים זו שמעתי (תהלים סב, יב). נמצא, תרי"ג מצוות, שתיים מהם שמעו מפי הגבורה, ונשאר מהם תרי"א, שהם סוד תור"ה, שמעו מפי משה; וזהו שדקדק הכתוב ואמר 'תור"ה צוה לנו משה', שהן תרי"א מצוות. ולפי העיקר הזה אמר ה' יתברך לישראל: בני, לא יהיה לך אלהים אחרים, שאין להם חלק בך ואין לך חלק בהם, כי חלק יהו"ה עמו:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is why *HaShem*-*יהו״ה*, blessed is He, spoke the first two of the Ten Commandments directly to us without any intermediary, and said,¹¹² “I am *HaShem*-*יהו״ה* your God,” meaning specifically I am “your God-*Eloheicha*-*אלהי״ך*,” after which He told us,¹¹³ “You shall have no other gods*-elohim acheirim*-*אלהים אחרים*.” About this, our sages, of blessed memory, said,¹¹⁴ “We heard I am *HaShem*-*יהו״ה* your God,’ and, ‘You shall have no other gods,’ directly from the mouth of the Almighty-*MiPee HaGevurah*-מפי הגבורה.” Because these two are the primary foundation of all Torah, *HaShem*-יהו"ה Himself said them to us and we heard them directly from His mouth, whereas all the other Torah commandments we heard through the mouth of Moshe. That is, the secret of Torah-תורה-611 is the numerical equivalent of the תרי״א-611 commandments that we heard from Moshe. About this the verse states,¹¹⁵ “Moshe commanded us the Torah-תורה-611,” in that 611 *mitzvot* of the Torah were given through Moshe. However, we heard “I am *HaShem*-*יהו״ה* your God,” and “You shall have no other gods,” directly from the mouth of the Almighty-*MiPee HaGevurah*-מפי הגבורה.” This is as stated,¹¹⁶ “One thing God-*Elohi”m*-*אלהי״ם* has spoken, these two I have heard.” We thus learn that of the 613-*תרי״ג* commandments, two we heard from the mouth of the Almighty-*MiPee HaGevurah*-מפי הגבורה Himself, and 611-תרי״א, which are the secret of Torah-תורה-611, we heard through the mouth of Moshe. Thus the Torah was precise in stating, “Moshe commanded us the Torah-תורה-611,” referring to 611-תרי״א of the *mitzvot*. In accordance to this, *HaShem*-יהו״ה, blessed is He, said to Israel, “My son, ‘You shall have no gods of others-*elohim acheirim*-אלהים אחרים,’ for the gods of others have no portion in you, nor do you have a portion in them, ‘for *HaShem*’s-יהו״ה portion is His people.’”

footnotes:
¹¹² Exodus 20:2
¹¹³ Exodus 20:3
¹¹⁴ Talmud Bavli, Makkot 24a
¹¹⁵ Deuteronomy 33:4; See Talmud Bavli, Makkot 23b-24a ibid.
¹¹⁶ Psalms 62:12


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

ואחר שידעת זה, התבונן שאמר הנביא: כי כל העמים ילכו איש בשם אלהיו ואנחנו נלך בשם יהו"ה אלהינו לעולם ועד (מיכה ד׳:ה׳). ואין לך להאמין דברי ריקות של כמה ריקים שאומרים שאין כוח באלהי העמים ואינם נקראים אלהים. אבל יש לך לדעת כי ה' יתברך נתן כוח וממשלה ושבט ביד כל שר ושר משרי האומות לדון ולשפוט את עמו ואת ארצו, ונקרא שם השר 'אלהים' לפי שהוא שר ושופט את בני ארצו. אבל סוף כל השרים, וכל האומות שלהן, באין להיות נדונין בבית דין של יהו"ה הנקרא 'אלהים אמת'. ואם חטאה או סרחה אומתו של שר, אזי לוקה השר על אומתו שבארצו. ודע והאמן כי אין כוח באלהים אחרים, שהם אלהי העמים, אלא אותו הכוח שנתן ה' להם לשפוט ולפרנס את אומותם; אבל אינן יכולין למחוץ ולרפא, להמית ולהחיות, חוץ מהכוח הידוע הנתון להם לבני ארצם וממשלתם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Knowing this, contemplate the words of the prophet,¹¹⁷ “For all people will go forth, each man in the name of his god-*elohav*-אלהיו, but we go forth in the Name *HaShem*-יהו״ה our God, forever and ever.” Do not believe the words of emptyheaded people who say that the gods of the nations have no power and are not called “*Elohim*-אלהים.” Rather, know that *HaShem*-*יהו״ה*, blessed is He, gave power, dominion, and rule, into the hands of each ministering angel of the nations to judge and render justice upon his nation and land, and that this ministering angel is called “*Elohim*-*אלהים*,” since it is he who judges the people of his land. Nonetheless, ultimately, all the ministering angels and their nations, come before *HaShem*-*יהו"ה,* to be judged in His court, the Court of Law of *HaShem*-*יהו״ה*, called the True God-*Elohi”m Emet*-אלהי״ם אמת. If the nation under the dominion of that ministering angel has sinned or become decadent, their ministering angel is then smitten on account of his nation in his land. Know and have faith that the “gods of others-*elohim acheirim*-אלהים אחרים,” which are the gods of the nations, have no power except the power granted them by *HaShem*-יהו״ה, blessed is He, for the purpose of judging and sustaining their nation. However, they have no power to smite or heal, to put to death or to enliven, except for the known power that was granted them over the people of their land and under their dominion.

footnotes:
¹¹⁷ Micah 4:5


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

וזהו: כי כל אלהי העמים אלילים. ופירוש אליל הוא כמו בשר אדם מת, לפי מחלוקת החכמים במסכת חולין, מכל צד הוא לשון אליל דבר מת, וזהו: רופאי אליל כולכם (איוב יג, ד) שהוא בשר מת שאין לו רפואה. כך אלהי העמים אין בהם כוח להיטיב ולהרע, זולתי אותו הכוח הקצוב שמוסר להם השם, ואינן יכולין לצאת מאותה השורה. והם כמו כן נדונין כמו שבני ארצם נדונין וכל כוחם וממשלתם אינו אלא אותו הפרס שהם מקבלים משם יהו"ה יתברך שהוא אדון ודיין על כולם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is the meaning of the verse,¹¹⁸ “For all the gods of the peoples are nothings-*Elilim*-אלילים.” The meaning of the word “*Elil*-אליל,” is that it is like the flesh of a corpse. This is in accordance with the dispute in Tractate Chullin,¹¹⁹ in which all opinions agreed that the term “*Alal*-אלל” means dead flesh, as in the verse,¹²⁰ “Worthless-*Eleel*-אליל healers all of you,” indicating that the root “*Alal*-אלל” means dead flesh, for which there is no healing. The same is so of the gods-*elohei*-אלהי of the nations. They have no power to do good or evil, other than the power designated to them by *HaShem*-יהו״ה, and they cannot go out of the limit designated to them. Moreover, they too are judged, just as the people of their lands are judged, and the whole of their rule and dominion is just the portion they receive from *HaShem*-יהו״ה, blessed is He, the Master and Judge over all.

footnotes:
¹¹⁸ Psalms 96:5
¹¹⁹ Talmud Bavli, Chullin 121a
¹²⁰ Job 13:4


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

ועתה שמור עיקר זה לכל התורה כולה ותוכל לדעת מהו שם אלהים בכל מקום, או שם אלהים אחרים, כמו שאמר: בעבר הנהר ישבו אבותיכם וגו' ויעבדו אלהים אחרים (יהושע כד, ב), לא יהיה לך אלהים אחרים (שמות כ, ג):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Thus, always remember this principle throughout the whole of Torah, so that you will be able to discern the meaning of the title God-*Elohi”m*-אלהי״ם in all places, or the term “other gods-*elohim acheirim*-אלהים אחרים,” such as in the verse,¹²¹ “Your forefathers… dwelt beyond the [Euphrates] River and served other gods-*elohim acheirim*-אלהים אחרים,” or,¹²² “You shall have no other gods*-elohim acheirim*-*אלהים אחרים*.”

footnotes:
¹²¹ Joshua 24:2
¹²² Exodus 20:3


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

ואחר שהודענוך אלו העיקרים הגדולים יש לנו להודיעך עיקר גדול, והוא שיש לך לדעת ולהתבונן כי מקור החיים הנקראים חי"י עולם הוא סוד השם הנכתב בתורה יהו"ה ונקרא אלהים. והטעם, לפי שהוא המקור שממנו שואבת מידת הגבורה הנקראת בית דין של מעלה ונקראת אלהים. ולפי שאינה דין גמור, נכתבת באותיות יהו"ה; ולפי שהיא השורש שממנה שואבת מידת הדין, נקראת אלהים, אף על פי שאינה כתובה אלא באותיות יהו"ה. ושמור עיקר זה הגדול לכל מקום שתמצא בתורה שנכתב יהו"ה ונקרא אלהים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of these important principles, we must awaken you to another great principle. Know and contemplate that the Source of Life-*Mekor HaChayim*-*מקור החיים*, called Eternal Life-*Chayei Olam*-*חיי עולם*,¹²³ of Understanding-*Binah*. is the secret of the name *HaShem*-*יהו״ה*, which is written *HaShem*-*יהו״ה* in the Torah, but read as *Elohi”m*-*אלהי״ם*. The reason is because it is the source from which the quality of Might-*Gevurah* – called the Upper Court of Law and called God-*Elohi”m*-*אלהי״ם* – draws from. However, because it itself is not absolute judgment-*Din*, it is written with the letters of *HaShem*-*יהו״ה*, but because it is the source from which the quality of judgment-*Din* draws from, it is read as *Elohi”m*-*אלהי״ם*, though its written letters are *HaShem*-*יהו״ה*. Remember this important principle wherever in Torah you find the name written *HaShem*-*יהו״ה* but read as *Elohi”m*-*אלהי״ם*.

footnotes:
¹²³ That is, the Sefirah


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

ואחר שידעת זה, דע כי שתי המידות הנקראות נצ"ח והו"ד, נצ"ח נקרא יהו"ה צבאות לפי שהוא לימין; והוד נקרא אלהים צבאות לפי שהוא לשמאל, ולפי שהיא מתלבשת מלבושי הדין מן הבית דין הנקרא אלהים נקראת גם היא אלהים צבאות. סוף דבר: כפי המקום אשר ממנו שואבת כל מידה ומידה, כך היא נקראת. ובכל מקום שתמצא בתורה שקורא לדבר בעולם בשם אלהים, דע כי היא מושכת כוח ממידת סנהדרי גדולה של מעלה הנקראת אלהים באמת, עד שאפילו בני האדם נקראים אלהים בהיותם דנין דין אמת. ואחר שהודענוך עיקרים אלו בשם הנקרא אלהים, יש לנו לחזור ולהודיעך שאר השמות ששם אלהים נקרא בהם לפעמים:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now that you know this, know that of the two qualities, Victory-*Netzach* and Majesty-*Hod*, since Victory-*Netzach* is to the right, it is called *HaShem* of Hosts-*HaShem Tzva’ot*-יהו״ה צבאו״ת, and since Majesty-*Hod* is to the left, it is called God of Hosts-*Elohi”m Tzva’ot*-אלהי״ם צבאו״ת. That is, since it becomes enclothed in the garments of judgment-*Din* coming from the Court of Law called God-*Elohi”m*-אלהי״ם, it therefore is also called the God of Hosts-*Elohi”m Tzva’ot*-אלהי״ם צבאו״ת. In conclusion, each quality is called according to the place from which it is drawn. Thus, wherever you find Torah calling anyone or anything by the name “*Elohi”m*-אלהי״ם,” know that it draws strength from the quality of the Great Sanhedrin Above, called the God of Truth-*Elohi”m Emet*-אלהי״ם אמת, so much so, that when they judge **true** judgment, Torah even calls human beings “*Elohi”m*-אלהי״ם.” Having informed you of these important principles about *HaShem’s*-יהו"ה title God-*Elohi”m*-אלהי״ם, we must now return and inform you of other titles and adjectives by which the name God-*Elohi”m*-אלהי״ם is sometimes called.


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

דע שהמידה הזאת הנקראת אלהים נקראת לפעמים **גבורה**. והטעם, לפי שהיא מתגברת לעשות דין בפושעים ובחוטאים, והיא הנוקמת מיד הרשעים והמתקוממים אל ה' יתברך. ולפי שהיא בית דין של מעלה והיא המשלמת גמול לכל הראוין לגמול, נקראת גבור"ה על כוחה וממשלתה שיש לה יכולת לדון ולהתפרע ולהתגבר על הכול, ואין דבר שיעמוד לפניה, וזהו שאמר הנביא: עורי עורי לבשי עוז זרוע ה' (ישעיהו נא, ט). ואמר: הלוא את היא המחצבת רהב מחוללת תנין. ואלמלא גבורותיה לא היו הדינין נגמרים, ולא היו החזקים נענשים. אבל לפי שהגבורה היא חזקה ומושלת על הכול, לכן נגמרין הדינין הנידונין בבתי דינין שלה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that this quality called God-*Elohi”m*-אלהי״ם is sometimes called **Might-*Gevurah-גבורה***, because it is mighty and overpowering-*Mitgaberet*-*מתגברת* in actualizing judgement upon those who rebel and sin. It takes vengeance on the wicked and all who rise up against *HaShem*-*יהו״ה*, blessed is He. Since this quality is the Upper Court of Law, that recompenses in kind for whatever is deserved, and because it has the power to render judgment, exact the penalty and override all other considerations, in that nothing can stand in its way, it is called Might-*Gevurah*-*גבורה*. About this the prophet said,¹²⁴ “Awaken! Awaken! Don strength, O’ arm of *HaShem*-*יהו״ה*,” and continues, “Are you not the One who decimated the haughty, who terrified the sea serpent?” Were it not for this Might-Gevurah*-גבורה,* judgments would never actually be rendered, nor would the mighty be punished. However, because *HaShem’s-יהו"ה* quality of Might-*Gevurah* dominates and rules over all, the decrees passed in its Courts are actually rendered.

footnotes:
¹²⁴ Isaiah 51:9


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

הלא תראה כשחוטאים ישראל נחלשה הגבורה על ידי חטאתם, וכמו שהנביא אמר: איה קנאתך וגבורתי"ך (שם סג, טו)? והגבורה משיבה ואמרה; צור ילדך תשי ותשכח אל מחוללך (דברים ל״ב:י״ח, ימ). וכפי החוטאים נחלשת הגבורה וחזר הימין לאחור, וכן הוא אומר: השיב אחור ימינו מפני אויב (איכה ב, ג).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Do you not see that when the Jewish people sin, they weaken *HaShem’s-יהו"ה* quality of Might-*Gevurah*-*גבורה* in the world, as the prophet said,¹²⁵ “Where is Your vengeance and Your might-*Gevurotecha*-*גבורתך*?” However, His quality of Might-*Gevurah* responds,¹²⁶ “You have weakened-*Teshee*-*תשי* the Rock who bore you and have forgotten the God who brought you forth.” That is, to the degree of sinners in Israel, so is His quality of Might-*Gevurah* weakened in the world, and His right side is held back, as the verse states,¹²⁷ “He drew His right hand back in the presence of the enemy.”

footnotes:
¹²⁵ Isaiah 63:15
¹²⁶ Deuteronomy 32:18; See Midrash Eichah Rabba 1:33
¹²⁷ Lamentations 2:3


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

ודע כי למעלה מצד הגבורה הוא המקור והשפע שהגבורה שואבת ממנו, ומן המקור ההוא, שהוא העליון על הגבורה ונקרא בינ"ה, נובעים כמה מיני כוחות של גבורה ונקראים גבורות, וזהו שאמר: מ"י ימלל גבורות ה' (תהלים קו, ב). וכשישראל צדיקים אזי אותן הגבורות משפיעים כוחותיהם למידה הנקראת גבורה, ואזי ישראל מתגברים על האומות. ולפי שהגבורה היא בחזקתה, לוחמת עם האומות ונוקמת נקמות ישראל מן האויב. ואם חס ושלום חטאו ישראל אזי נשארת מידת הגבורה חלושה ואינה פועלת הנקמה בעובדי גילולים, וזהו סוד 'צור ילדך תשי', ואומר 'איה קנאתך וגבורתי"ך'. והבן זה מאוד:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that above the side of Might-*Gevurah* is the Divine source of influence from which Might-*Gevurah* draws. From that source, called Understanding-*Binah*, which is higher than Might-*Gevurah*, various kinds of Might-*Gevurah-*גבורה, called mighty powers-*Gevurot-*גבורות flow. About this the verse states,¹²⁸ “Who-*Mee*-מ״י can express the mighty powers-*Gevurot*-גבורות of *HaShem*-יהו״ה.”¹²⁹-מי-50” refers to the fifty gates of the Understanding-*Binah*, as discussed in the earlier Gates. When the Jewish people are righteous, those mighty powers-*Gevurot*-גבורות of *HaShem*-יהו"ה bestow their powers to *HaShem’s*-יהו"ה quality of Might-*Gevurah*-גבורה, and then the Jewish people dominate over their enemies. Thus, when the quality of Might-*Gevurah* is in its strength, it battles against the nations who serve false gods and avenges the vengeance of the Jewish people against their enemies. However, if heaven forbid, the Jewish people have sinned, *HaShem’s*-יהו"ה quality of Might-*Gevurah* is weakened in the world and does not wreak vengeance upon the idolaters. This is the meaning of the verse,¹³⁰ “You have weakened-*Teshee*-*תשי* the Rock who bore you,” and the verse,¹³¹ “Where is Your vengeance and your might-*Gevurotecha*-*גבורתך*?” Understand this well.

footnotes:
¹²⁸ Psalms 106:2
¹²⁹ That is, “Who-Mi
¹³⁰ Deuteronomy 32:18; See Midrash Eichah Rabba 1:33
¹³¹ Isaiah 63:15


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

והמידה הזאת היא נקראת **בית דין של מעלה**, יעל ידי המידה הזאת נידונין כל בני העולם, כמו שאמרנו, לטוב ולרע. וזה המקום הנקרא **זכות**, יפי שבו נזכרים כל הזכויות וכל החטאים; והרע הניתן משם גם כן זכות הוא, לפי שבו האדם נטהר מן החטא. ומכוח סנהדרי גדולה זו יצאו ג' בתי דינין אחרים שדנים בני העולם לעושר ולעוני, לבריאות ולחולי. וכל דינין שבעולם נידונין בסנהדרי גדולה ובאלו שלושה בתי דינין שלה, חוץ מג' דברים שאינן נידונין בבית דין של אלהים מכל וכל, אבל הם נמשכים ממקום שכולו רחמים, ואלו הם חיים ובנים ומזונות. ואף על פי שגזרו בבית דין של סנהדרי גדולה של מעלה על אלו ג' דברים, אם עמד אדם ונתכוון בתפילתו עד מקור החפץ, יפיק שאלתו. וזהו שאמרו חז"ל: בני חיי ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא:. ועניין זכות הנזכר במקום זה הוא סוד סנהדרי גדולה; ועניין מזל שהזכירו במקום זה הוא סוד המקור העליון, שהוא מקור החפץ הנקרא אהי"ה, אשר משם נזלו מימי החפץ והרצון. וזהו המזל שכל הדברים תלויין, אפילו ספר תורה. ועל כן אמרו: הכול תלוי במול ואפילו ספר תורה שבהיכל. ואל יעלה בדעתך כי במזלות הכוכבים דיברו ו"ל במקום הזה, שלא דיברו אלא במקור החפץ, ודי למבין. וכבר ביארנו דברים אלו בשערים הקודמים:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This quality is called **The Upper Court of Law-*Beit Din Shel Ma’alah*-בית דין של מעלה**, and all the inhabitants of the world are judged with it, whether for good or for bad, as we said. This is the chamber called **Merit-*Zechut*-זכות**,¹³² since here all merits are recalled, as well as all sins. Even the bad bestowed from this place is for merit-*Zechut*-זכות, since through it a person is purified of sin. From the power of this Sanhedrin, three other Courts of Law which judge the people of the world for wealth or poverty and for health or illness, come forth. All the judgments in the world are judged in the Great Sanhedrin and its three Courts of Law, except for three matters that are not at all judged in the Court of Law of God-*Elohi”m*-*אלהי״ם*. Rather, these three matters – life, children, and sustenance – are drawn from the place of utter mercies-*Rachamim*. Although it is true that these three matters are also decreed in the Great Sanhedrin Above, however, if a person devotes the intentions of his prayers until he reaches the Source of the Desire,¹³³, as discussed in the preceding Gates. he will elicit his request. This is what our sages, of blessed memory, meant when they said,¹³⁴ “Life, children, and sustenance, do not depend on merit-*Zechut*-זכות, but depend on the source of the flow-*Mazal*-מזל.” The matter of Merit-*Zechut*-*זכות* mentioned here, refers to the secret of the Great Sanhedrin and the matter of the source of the flow-*Mazal*-*מזל* mentioned here, refers to the Supernal Source, that is, the Source of the Desire, called *Eheye”h*-*אהי״ה*, since the waters of desire and delight flow from there. This is the *Mazal-מזל* upon which all things depend, including the Torah scroll in the Sanctuary. Our sages, of blessed memory, thus stated,¹³⁵ “Everything is dependent upon the *Mazal*-מזל, even the Torah scroll in the Sanctuary.” Do not let it arise in your mind to think that here our sages, of blessed memory, were speaking of the constellations-*Mazalot* of the stars. They rather were only speaking of the Source of the Desire, called “the source of the flow-*Mazal*-מזל.” This should suffice for the understanding, as these matters have been explained the in the preceding Gates.¹³⁶

footnotes:
¹³² See Zohar II 251-252; Also see Klallei Hatchalat HaChochmah, translated as The Beginning of Wisdom, Ch. 9.
¹³³ The Crown-Keter
¹³⁴ Talmud Bavli, Mo’ed Katan 28a
¹³⁵ This teaching is cited by some early texts to Pesikta d’Rav Kahana (although it is not found in our edition); Also see Targum to Ecclesiastes 9:2; Tikkunei Zohar 127a, and elsewhere in Zohar.
¹³⁶ This was discussed in Gates Three & Four.


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

ודע כי המידה הזאת נקראת **צפון**, וצריך אתה לדעת העיקר. כבר הודענוך כי מידת החסד, שהיא בימין, תמיד פתוחה ומזומנת להפיק לכל שואל. וכשהאדם שואל חפציו מאת השם, אזי מתעוררת מידת החסד ומושכת ממקור הרצון כל מיני העושר וכל מיני טובות לתת לשואל די מחסורו.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that this quality is called **North-*Tzafon*-צפון**. However, be informed of a primary principle. As you already know, the quality of kindness-*Chessed* is on the right [stemming from the south] and always is open and ready to grant the desires of all supplicants. When a person comes to plead for his needs before *HaShem*-יהו״ה, blessed is He, *HaShem’s*-יהו"ה quality of kindness-*Chessed* awakens, drawing forth all kinds of wealth and goodness from the Source of Desire, to grant the supplicant and satisfy his needs.


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

וכשמגיעין אותן המתנות והטובות מצד מידת שמאל, אזי עומדת מידת הדין שהיא מצד צפון ומעכבת אל הימין לגמור חפצי השואל ואומרת: נשב לדין ונראה אם זה השואל ראוי לתת לו שאלה זו ששאל או לאו. ואז נידון השואל בסנהדרי גדולה העומדת בצפון, ואם הוא ראוי נותנים לו שאלתו, ואם אינו ראוי מונעים ממנו כל אותו העויר וכל אותו הטוב שהמשיכה מידת החסד. ואז מקבלת מידת הדין ההיא בצפון כל אותו העושר וכל אותו הטוב ומכנסת אותו באוצרותיה ובבתי גנזיה אשר בצפון, ונשאר כל אותו העושר וכל אותו הטוב באוצרות צפון; לפי שמאחר שמשכה מידת החסד אותם למטה, שוב אינן חוזרים למקומן אלא מקבלת אותם סנהדרי גדולה אשר בצפון. ולפיכך נקראת צפון, לפי ששם צפונים כל מיני עושר וכל הגנזים וכל המצפונים וכל הזהב, וכן הוא אומר; מצפון זהב יאתה (איוב לז, כב).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
However, when all those gifts and goodness come before *HaShem’s*-יהו"ה quality of judgment-*Din,* which is on the left and stems from the north-*Tzafon*-צפון, His quality of judgment-*Din* rises to restrain His quality of kindness-*Chessed* to the right, from completing the bestowal to the supplicant. Instead, it says, let us sit and judge whether this supplicant is worthy that his request be granted or not. The supplicant is then judged in the Great Sanhedrin, which is positioned toward the north-*Tzafon*-צפון. If he is worthy, they grant his request, but if he is found to be unworthy, they withhold all the wealth and goodness that *HaShem’s*-יהו"ה quality of kindness-*Chessed* drew down for him. Instead, *HaShem’s*-יהו"ה quality of judgment-*Din* in the north-*Tzafon*-צפון, receives all that wealth and goodness, and places it in its storehouses and treasuries in the north-*Tzafon*-צפון. That is, once *HaShem’s*-יהו"ה quality of kindness-*Chessed* has brought about a drawing forth, whatever was drawn forth does not revert to its place, but is received by the Great Sanhedrin positioned toward the north-*Tzafon*-צפון. It therefore is called north-*Tzafon*-צפון, which also means “hidden in storage-*Tzafoon*-צפון.”¹³⁷-צפנת for those who fear You.” For, it is there that every kind of treasure, hoard and gold, lies hidden in storage-*Tzefoonim*-*צפונים*, as stated,¹³⁸ “Gold comes from the north-*Tzafon*-*צפון*.”

footnotes:
¹³⁷ As in the verse (Psalms 31:20), “How abundant is Your goodness that You have stored away-Tzafanta
¹³⁸ Job 37:22


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

ולפי שהמקום ההוא הנקרא צפון הוא מקום הטמונות והמצפונות כל מיני העושר, אמרו רז"ל: הרוצה להעשיר יצפין. כלומר, יכוין למידת צפון להשלים עם מידת הדין העומדת בצפון, שלא תעכב שאלתו כששואל מאת ה' יתברך עושר ונכסים. ועל זה הדרך היה השולחן בצפון, לפי שמשם נמשך העושר וצרכי הבריות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, because this place called north-*Tzafon*-*צפון* is where every kind of wealth is hidden in storage, our sages, of blessed memory, said,¹³⁹ “Whosoever wants wealth should direct [his prayers] north-*Yatzpeen*-*יצפין*.” That is, he should direct his intentions to *HaShem’s-יהו"ה* quality of Judgment-*Din* on the north-*Tzafon*-*צפון*, and make peace with it and become whole in it, so that it will not obstruct or restrain his plea for wealth and possessions from *HaShem*-יהו״ה, blessed is He.

footnotes:
¹³⁹ Talmud Bavli, Bava Batra 25b [and Rashi there].


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

ולפי שהצפון הוא לשמאל, אמר הכתוב: אורך ימים בימינה בשמאלה עושר וכבוד (משלי ג, טז). ודע כי כל העושר הזה וכל אלו המצפונות אשר בצפון:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is likewise why the showbread table-*Shulchan*-שולחן [in the Holy Temple] was positioned toward the north-*Tzafon*-צפון, since the wealth and needs of the creatures are drawn from there. Likewise, being that the north-*Tzafon*-צפון is to the left, the verse therefore states,¹⁴⁰ “Length of days is at its right, and at its left, wealth and honor.” Know that all the wealth and hidden treasures-*Matzpunim*-מצפונים in the north-*Tzafon*-צפון, are guarded in storage for the righteous *Tzaddikim* in the coming future. This is as stated,¹⁴¹ “How abundant is Your goodness that You have stored away-*Tzafanta*-צפנת for those who fear You, that you have performed for those who seek refuge in You,” and it states,¹⁴² “He has stored-*Yitzpon*-יצפן resources for the upright.”

footnotes:
¹⁴⁰ Proverbs 3:16
¹⁴¹ Psalms 31:20
¹⁴² Proverbs 2:7


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

ואחר שהודענוך זה, דע כי בצד הצפון יש מקומות וחדרים גדולים אשר המה מלאים כמה מלאכי חבלה וכמה מיני פורעניות, ושם כמה בארות מים עכורים, טיט ורפש וטיט היוון יורדים עד התהום, ושם כמה מיני שחת, ושם כמה מיני נחשים ועקרבים, ושאר כל מיני חיות רעות יכל אלה שזכרנו כולם עומדים וצופים מתי יצא מן הדין אשר בצפון, לחרוב ארצות ולעקור מלכויות ולהכות בני אדם בכל מיני מכה ובכל מיני משחית, ואז יוצאין כל אחד מאלו מיני פורעניות אשר בצפון ושוטטין בעולם וגומרים הדין בכל אותן שנתחייבו בבית דין שלמעלה, ועל אלו כולן נאמר: מצפון תפתח הרעה (ירמיהו א, יד). ודע שיש במקום זה כמה מלשינים וכמה קטרוגים, וכמה מקטרגין על הבריות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of this, know that in the north-*Tzafon*-צפון, there are places and large halls filled with all kinds of destructive angels and afflictions. Various wells that descend to the depths of the abyss are there, filled with murky waters, mud, mire, and quicksand. There are various kinds of destructive forces there, such as different kinds of snakes and scorpions, and all other kinds of wild beasts that bring evil. They all stand ready, waiting to see when judgment will arise from the north-*Tzafon*-צפון for lands to be destroyed and kingdoms to be uprooted, and for the people of earth to be smitten with all kinds of destruction. When that happens, and judgment arises, all these destructive forces come forth from the north-*Tzafon*-צפון, and wander in the world, rendering the penalty upon all those found guilty in the Upper Court of Law. About these forces the verse states,¹⁴³ “From the north-*Tzafon*-צפון evil will be released.” Know that there are many informants, accusers, and prosecutors in this place, who prosecute the creatures.

footnotes:
¹⁴³ Jeremiah 1:14


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

ולפי שהשם יתברך נתן תורה ומצוות לפי רוב חמלתו על ישראל, ציוה להקריב לפניו קרבנות לכפר על העוונות, כדי לסתום אלו המקטריגים בצפון ולכל בעלי משחית. וציוה בתורה כי כל קרבן שהוא בא על חטא, יהיה אותו קרבן נשחט בצפון, וכן הוא אומר: ושחט אותו על ירך המזבח צפונה (ויקרא א, יא). והקרבן הנשחט בצפון בא על החטאים שאדם חוטא, בין שיהיה יחיד או ציבור. כגון, פר ושעיר של יום הכיפורים, וכגון פרים הנשרפים ושעירים הנשרפים, וכגון זבחי שלמי ציבור ואשמות, וכגון חטאת הציבור והיחיד, כל אלו נשחטין בצפון.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, because *HaShem*-יהו״ה, blessed is He, was compassionate to the children of Israel, He gave us His Torah and *mitzvot*, and commanded that we bring sacrificial offerings (*Korbanot*) before Him to atone for our sins, and silence the prosecutors and all the forces of destruction to the north-*Tzafon*-צפון. He thus commanded that every sacrificial offering (*Korban*) brought in atonement for sin, must be slaughtered in the north-*Tzafon*-צפון, as the verse states,¹⁴⁴ “He shall slaughter it at the northern side-*Tzafonah*-צפונה of the Altar.” Sacrificial offerings (*Korbanot*) slaughtered in the north-*Tzafon*-צפון are brought for sins transgressed by man, whether the sins of an individual or the sins of the congregation. For example, the bullock and he-goat offerings of Yom Kippur and the bullocks and he-goats that were to be burned, and the communal peace-offerings and guilt offerings, and the sin offerings of the congregation and of the individual, are all slaughtered in the north-*Tzafon*-צפון.¹⁴⁵

footnotes:
¹⁴⁴ Leviticus 1:11
¹⁴⁵ Mishnah Zevachim 5:1-5


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

ואם תאמר: הרי שלמי ציבור, ואינם על חטא ולא אשם? דע שהוקשו לחטאת, זהו שאמר הכתוב: שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח שלמים (שם כג, יט). אבל שלמי יחיד והתודה ואיל נזיר והבכור והמעשר והפסח, כל אלו אינן מוכרחים להישחט בצפון אלא שחיטתן בכל מקום בעזרה,

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, if you ask, “Is it not so that the communal peace offerings are neither for sin nor for guilt?” Know that the Torah established an association between the communal peace offerings and sin-offerings,¹⁴⁶ as Torah states,¹⁴⁷ “You shall offer one he-goat as a sin-offering and two one-year old sheep as a peace-offering.” However, the peace-offerings of individuals, the thanksgiving offering, the ram offered by the Nazir, the offerings of first-born animals, the tithe of cattle, and the Passover offering, do not need to be slaughtered in the north-*Tzafon*-*צפון*, but may be slaughtered anywhere in the courtyard of the Holy Temple.¹⁴⁸

footnotes:
¹⁴⁶ Talmud Bavli, Zevachim 55a; Mishneh Torah, Hilchot Ma’aseh HaKorbanot 5:3.
¹⁴⁷ Leviticus 23:19
¹⁴⁸ Mishnah Zevachim 5:6-8


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 94
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וטעם כל זה מבואר. ולפי שהקרבנות הם כופר לאדם מן הפגיעה, כמו שכתוב 'ונזבחה לה' אלהינו פן יפגענו בדבר או בחרב' (שמות ה, ג) ואלו המינים של פורענות הם בצפון, לפיכך ציווה י"י יתברך כל קרבן שהוא בא על חטא, יישחט בצפון. ובעזרת השם באלו הדברים עדיין נודיעך עיקרים גדולים בטעמי הקרבנות. ולפי שמידת שם אלהים הוא סוד הדין עומדת בצפון, נשחטין הקרבנות הבאים על החטא בצפון, והסוד: זבחי אלהים (תהלים נא, יט). והבן זה מאוד:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is clearly because sacrifices atone for a person and protect him from harm, as written,¹⁴⁹ “We shall bring offerings to *HaShem*-*יהו״ה* our God, lest He strike us dead with the plague or the sword.” All kinds of affliction are positioned in the north-*Tzafon*-*צפון*, and therefore, *HaShem*-*יהו״ה*, blessed is He, commanded that all sacrificial offerings brought in atonement of sin should be slaughtered in the north-*Tzafon*-*צפון*. With the help of *HaShem*-*יהו״ה*, blessed is He, we shall yet enlighten you about some important principles regarding the reasons for the sacrificial offerings and these matters. Because the title God-*Elohi”m*-*אלהי״ם* is the matter judgment-*Din* positioned in the north-*Tzafon*-*צפון*, the sacrificial offerings brought as remedy for sin were slaughtered in the north-*Tzafon*-*צפון*. This secret is hinted in the verse,¹⁵⁰ “The sacrifices of God-*Elohi”m*-*אלהי״ם* are a broken spirit etc.” Understand this well.

footnotes:
¹⁴⁹ Exodus 5:3
¹⁵⁰ Psalms 51:19


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 95
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ואחר שהודענוך אלו העיקרים הגדולים צריך אתה לדעת, לפי שבית דין העליון הנקרא אלהים יושב לצד צפון והקרבנות הבאים על חטא נשחטים בצפון להיות כפרה בפני בית דין של מעלה, דע כי לצד צפון של מעלה חוץ לפרגוד יש נחש גדול עקלתון, והוא גרם מיתה לאדם הראשון והטיל זוהמה אצל חוה, והוא ראש לפורענות. לכן אמר ה' יתברך והבטיח את ישראל להעבירו ולהרחיקו ולהדיחו למקום שלא יוכל לקטרג לעולם, ואמר הנביא: ואת הצפוני ארחיק מעליכם והדחתיו אל ארץ ציה ושממה (יואל ב, כ).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of these important principles, be informed that since the Upper Court of Law, called God-*Elohi”m*-*אלהי״ם,* sits in judgment in the north-*Tzafon*-*צפון*, and the sin-offerings were sacrificed in the north-*Tzafon*-*צפון* to atone before this court, know that in the north-*Tzafon*-צפון Above, outside the partition, is a very great crooked snake (*Nachash Akalton*). It is He who caused the death of Adam, the first man, and instilled his wife Chava with contamination, and he sits at the head of all afflictions. Therefore, *HaShem*-יהו״ה, blessed is He, promised the children of Israel that he will remove him, distance him and banish him to where he never will be capable of prosecuting, as the prophet said,¹⁵¹ “I will distance the northern one-*HaTzefoni*-הצפוני from you and will banish him to an arid and desolate land.”

footnotes:
¹⁵¹ Joel 2:20


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 96
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וזה קשור בדבר הנקרא קץ כל בשר, כי הוא מכלה מנפש ועד בשר. וזה נכנס לקטרג על דור המבול ונמסרו בידו, וזהו שאמר: קץ כל בשר בא לפני (בראשית ו, יג) כלומר, מידת הפורענות, שהיא מקטרגת על הבריות, בא לפני וקטרגה עליהם: כי מלאה הארץ חמס (שם). ונגמר הדין ומסרם ביד 'קץ כל בשר' להשחיתם, ועל זה נאמר: והנני משחיתם את הארץ (שם).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This snake is connected to something called “The end of all flesh-*Keitz Kol Bassar*-קץ כל בשר,” since he causes destruction from the soul to the flesh. It is he who came and prosecuted before *HaShem*-יהו"ה against the generation of the flood and they were given over into his hand. About this the verse states,¹⁵² “The end of all flesh-*Keitz Kol Bassar*-קץ כל בשר has come before Me, for because of them, the earth is full of violence, and now I will destroy them with the earth.” In other words, “The quality of affliction,” who prosecutes the creatures, has come before Me with accusations against them, saying, ‘Because of them the earth is full of violence.’” The verdict was then concluded and given over into the hands of “The end of all flesh-*Keitz Kol Bassar*-קץ כל בשר,” to destroy them, as the verse continues, “and now I will destroy them with the earth.”

footnotes:
¹⁵² Genesis 6:13


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 97
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ולפי שהמידה הזאת המוכנת לפורענות קבועה בצפון, ציווה י"י יתברך שישחטו הקרבנות הבאים על חטא בצפון. אבל לעתיד לבוא, שהקרבנות עתידין להיבטל, ירחיק השם מידת הפורענות מעלינו ומצד הצפון, ויוליכנה למקום שאינה יכולה לקטרג עוד. וכמו שתהיה נעקרת מידת הפורענות מצד צפון כך יתבטלו הקרבנות שהיו נשחטין בצפון, לפי שכבר בטלה מידת הפורענות המקטרגת שהיתה עומדת בצפון, ואין צורך להישחט קרבן בצפון על חטא שלא יחטאו עוד. והבן זה מאוד:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, because this quality, which is prepared to afflict judgment, is in the north-*Tzafon*-צפון, *HaShem*-יהו״ה, blessed is He, therefore commanded that sacrifices offered to remedy sin must be slaughtered in the north-*Tzafon*-צפון. However, in the coming future, when these sin-offerings will be nullified,¹⁵³ *HaShem*-יהו״ה, blessed is He, will distance the “quality of afflictions” from us and from the north-*Tzafon*-צפון, and remove it to a place where it no longer will be capable of accusing. Moreover, just as the “quality of afflictions” will be uprooted from the north-*Tzafon*-צפון, so will sin-offerings (*Korbanot*) that are slaughtered in the north-*Tzafon*-צפון be nullified. That is, since there no longer will be sinners, the accusations of the “quality of afflictions” positioned in the north-*Tzafon*-צפון, will have already been nullified and there no longer will be a need to slaughter sacrifices in the north to remedy sin. Understand this well.

footnotes:
¹⁵³ Midrash Vayikra Rabba 9:7


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 98
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ודע כי המידה הזאת הנקראת אלהים, העומדת לשמאל, נקראת לפעמים **י"ד כה"ה**. וטעם שנקראת יד כהה, לפי שהיא השמאל והיא מונעת ומעכבת את הימין להשפיע בעולם זולתי מה שיצא מן הדין. ולפי שמעכבת על צד ימין לתת הטובות בעולם, הרי המידה הזאת הנקראת שמאל לוקחת ומקבלת כל העושר מיד הימין ומחביאה אותו בבתי גנזיה, כמו שאמרנו. וזהו סוד: וקרנים מידו לו ושם חביון עוזו (חבקוק ג׳:ד׳). והבן זה מאוד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that this quality called God-*Elohi”m*-אלהי״ם, positioned on the left, is sometimes called the **Dim Hand-*Yad Keheh*-יד כהה**. The reason it is called the dim hand-*Yad Keheh*-יד כהה is because it is the left hand that restricts and obstructs the right hand from bestowing goodness to the world, except according to what is proper according to judgment-*Din*. Thus, since it restrains the right hand from bestowing goodness to the world, this quality, called the left, takes all the wealth it receives from the right and brings it into its storehouses, as said above. This is the secret of the verse,¹⁵⁴ “Rays of light came from His hand to [Israel]; and there His hidden strength [was revealed].” Understand this well.

footnotes:
¹⁵⁴ Habakkik 3:4


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 99
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ואחר שהודענוך זה, יש לנו להודיעך כי מידת הגבורה הזאת נקראת **פחד**. והטעם, כי מידת הגבורה והממשלה אשר שם סנהדרי גדולה ושם כמה בתי דינים, ושם כמה בתי שלהבות אש להבה, ושם כמה גרדינים נמוסים ממונים להכות ולהעניש ולייסר בכל מיני מכה ופצע וכל מיני חלאים, וכולן אש שלהבת. ובמקום הזה יש כמה מיני אש אשר אוכלים כל מיני אשות שבעולם ולוחכים אותן, בהיות האש אוכלת את הקש. ולפיכך נקראת **האש הגדולה**, יפי ששאר כל מיני אש אשר בעולם הם קטנים אצל האש הזאת.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having informed you of this, know that this quality of Might-*Gevurah*-גבורה is called **Terror-*Pachad*-*פחד***. This is because the quality of might and dominion is where the Great Sanhedrin is positioned, as well as various other Courts of Law, various chambers of flame, fire and blaze, and various legions appointed over exacting punishment and smiting with every kind of injury and illness, all of which are flaming fire. Here there are kinds of fire that consume all the different fires of the world, devouring them as fire devours straw. It therefore is called **The Great Fire-*Aish HaGedolah*-אש הדגולה**, in that all kinds of fire in the world are insignificant in comparison to this fire.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 100
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 100](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/100)

ולפי שהאש הזאת שורפת כל שאר מיני האש יפחדו ממנה עליונים ותחתונים, ואפילו המלאכים העליונים נרתעים ונבהלים ונשרפין מן האש הזאת ואינן יכולין להתקרב אליה, אך שם פחדו פחד מרוב חזקה וכוח ממשלתה. ולפי זה הדרך נקראת המידה הזאת פחד, אשר ממנה פוחדים המוני מעלה ומטה, זהו שאמר הכתוב: מפני פחד י"י ומהדר גאונו (ישעיהו ב, יט). ומן האש הזאת שהיא שורפת ומכלה את הכול, והוא מקום הפחד והוא בית מצרף לרשעים ופושעים, ומכוח שלהבת שלה נשרפין כמה חיילות, אמר הכתוב: פחדו בציון חטאים אחזה רעדה חנפים מי יגור לנו אש אוכלה מי יגור לנו מוקדי עולם (ישעיהו לג, יד):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, because this fire consumes every other fire, everyone is in fear of it, those above and those below. Even the supernal angels are terrified, struck with fear and consumed by this fire. They are incapable of approaching it, but are struck with panic by the overwhelming strength and power of its dominion. This quality is thus called Terror-*Pachad*-פחד, since all the multitudes of hosts, both above and below, are in utter terror of it. Referring to this all-consuming fire that burns everything, the verse states,¹⁵⁵ “They will enter caves in the rocks and tunnels in the ground, because of the terror-*Pachad*-פחד of *HaShem*-*יהו״ה* and because of His Majestic Glory.” This is called “the place of fear,” and is the crucible for the wicked and rebellious and by the power of its flames many troops are burned. The verse therefore states,¹⁵⁶ “Sinners were afraid-*Pachadu*-*פחדו* in Zion; trembling seized the hypocrites. ‘Which of us can live with the consuming fire? Which of us can live with the eternal blaze?’”

footnotes:
¹⁵⁵ Isaiah 2:19
¹⁵⁶ Isaiah 33:14


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 101
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**ודע** שנקראת **אש אוכלה**, מפני שהיא אוכלת כל שאר מיני אש שבעולם. ובדרך זה נקרא ה' יתברך מצד המידה הזאת אש אוכלה, כאומרו; כי י"י אלהיך אש אוכלה הוא יכניעם (דברים ט, ג). ולפי שהוא יתברך אש אוכלה, יכול להכניע ולהשפיל ולכלות; כי במידה הזאת הוא יתברך עושה מלחמות, ולפיכך נקראת המידה הזאת פחד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that because it consumes every other kind of fire in the world, it is called the **Consuming Fire-*Aish Ochlah*-*אש אוכלה***. Because of this quality *HaShem*-*יהו״ה*, blessed is He, is called a Consuming Fire-*Aish Ochlah*-*אש אוכלה*, as stated,¹⁵⁷ “For *HaShem*-*יהו״ה* your God is a consuming fire-*Aish Ochlah*-אש אוכלה; He will destroy them and He will subjugate them.” Because *HaShem*-יהו״ה, blessed is He, is a consuming fire-*Aish Ochlah*-אש אוכלה, He therefore can subjugate, humble, and destroy, since with this quality *HaShem*-יהו״ה, blessed is He, wages war, and it therefore is called terror-*Pachad*-פחד.

footnotes:
¹⁵⁷ Deuteronomy 4:24; 9:3


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 102
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 102](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/102)

והמידה הזאת החזיק בה יצחק אבינו עליו השלום, שהיא לצד שמאל ולצד הדין הגדול ונקראת **פח"ך יצח"ק**, וכן הוא אומר: וישבע יעקב בפחד אביו יצחק (בראשית לא, נג). ודע כי כשרדף לבן הארמי אחר יעקב וביקש לעקור את הכול, באה מידה הזאת לעקור את לבן וללחום עמו. כי בכוח גדול ועליון היה בא לבן הארמי, ואל יהיה בעיניך דבר נקל שאמרה תורה 'ארמי אובד אבי' (דברים כו, ה) כי לבן ביקש לעקור את הכול, שורש וענף. וכשראה יעקב שבאה מידת הפחד לסייעו, נתגבר והתחיל להראות גבורתו ותוקפו אצל לבן, וזהו שאמר הכתוב: ויחר ליעקב וירב בלבן (בראשית לא, לו). ואם יעקב היה חלוש, היאך עושה מריבה עם לבן? אלא דע כי מידת הפחד באה לסייע את יעקב. ומניין לנו ראייה? שאמר יעקב ללבן: לולי אלהי אבי אברהם ופחד יצחק היה לי כי עתה ריקם שלחתני (שם). פחד יצחק בוודאי היה לי ובא לסייעני:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
This is the Divine quality that our forefather Yitzchak, peace be upon him, adhered to, for it is on the left, the side of great judgment-*Din*, and thus is called the **Dread of Yitzchak-*Pachad Yitzchak*-פחד יצחק**, as it states,¹⁵⁸ “And Yaakov swore by the Dread of his father Yitzchak-*Pachad Yitzchak*-פחד יצחק.” Know that when Lavan pursued Yaakov, seeking to uproot everything, this quality came to wage war against Lavan and uproot him. That is, Lavan the Aramean came with very great supernal strength. Do not take lightly what the Torah states,¹⁵⁹ “An Aramean tried to destroy my forefather.” For, Lavan sought to destroy everything, both root and branch. However, when Yaakov saw that the quality of Terror-*Pachad*-פחד was coming to his aide, he became encouraged and realized that he had the strength and fortitude to stand up to Lavan. About this the verse states,¹⁶⁰ “Yaakov then became angry and quarreled with Lavan.” If Yaakov was weak, how could he have quarreled with Lavan? Rather, know that the quality of Terror-*Pachad-*פחד came to Yaakov’s assistance. Where is the proof? From what Yaakov said to Lavan,¹⁶¹ “Had the God of my father – the God of Avraham and the Dread of Yitzchak-*Pachad Yitzchak*-פחד יצחק – not been with me, you surely would have now sent me away emptyhanded.” That is, “The Dread of Yitzchak-*Pachad Yitzchak*-פחד יצחק certainly came and assisted me.”

footnotes:
¹⁵⁸ Genesis 31:53
¹⁵⁹ Deuteronomy 26:5
¹⁶⁰ Genesis 31:36
¹⁶¹ Genesis 31:42


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 103
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 103](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/103)

ולפי זה הדרך התבונן כי מידת הפחד היא מקום סנהדרי גדולה ושאר בתי דינין שלה, ובה כל מיני אש חזקה, ובה כל מיני כלי מלחמה וכלי משחית להשמיד להרוג ולאבד, לעקור לטלטל ולאבד, כל אלו לגמור הדינים הנגזרים בסנהדרי גדולה הנקראת אלהים. ועל המקום הוצרך שלמה לגלות כי אפילו הגיבורים והחסידים והצדיקים פוחדים מן המקום הזה, ואמר: הנה מטתו שלשלמה ששים גבורים סביב לה מגבורי ישראל כולם אחוזי חרב מלומדי מלחמה וגו' מפחד בלילות (שיה"ש ג, ז) ואמרו רז"ל: מפחדה של גיהנם שהיא דומה ללילה ידע כי אפילו הצדיקים העליונים ייאים ונבהלים ממידת הפחד, והרי דוד צווח ואמר: סמר מפחדך בשרי (תהלים קיט, קכ) ומה טעם? 'וממשפטיך יראתי'. כלומר, מקום המשפט הוא מקום שבו שוכנת מידת הפחד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
In this way, contemplate that the quality of Fear-*Pachad*-פחד is the place of the Great Sanhedrin and its other courts, within which there are various kinds of intense fire, weapons of war and weapons of destruction, to annihilate, kill, destroy, uproot, exile, and obliterate, all for the purpose of executing the verdict decreed by the Great Sanhedrin called God-*Elohi”m*-*אלהי״ם*. About this place King Solomon revealed that even the mighty, the pious Chassidim and the righteous Tzaddikim, are in fear. He thus said,¹⁶² “Sixty mighty men surround it, all of them trained in warfare, skilled in battle… from the terror-*Pachad*-פחד of the night,” about which our sages, of blessed memory, stated,¹⁶³ “From the fear of purgatory (*Gehinom*) which is compared to night.” Therefore, know that even the highest righteous *Tzaddikim* are stricken with fear of this Terror-*Pachad*-פחד, in that even David cried out and said,¹⁶⁴ “My flesh shuddered from fear of You-*Mipachdecha*-*מפחדך*.” Why? The verse continues and tells us, “and I feared Your judgments-*Mimishpatecha*-*ממשפטיך*.” That is, where there is judgment-*Mishpat*-*משפט*, there is fear-*Pachad*-*פחד*.

footnotes:
¹⁶² Song of Songs 3:7
¹⁶³ Talmud Bavli, Sanhedrin 7b
¹⁶⁴ Psalms 119:120


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 104
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 104](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/104)

ואחר שביארנו לך זה, דע כי במקום הנקרא פחד יש למטה כמה מיני שוחות ובורות עמוקים עד מאוד, ונקראים מדורי גיהנום. ושם כמה מיני משחית ומיני פורעניות, ומרוב עומקם הם כולן חושך ותמיד הם חשוכים ואפלים. ונקראים על טעם זה 'לילה', לפי שאין מאיר שם לעולם אלא תמיד כולו לילה באותו מקום. ולפיכך פוחדים עד מאוד ממנו עליונים ותחתונים, וזהו: 'מפחד בלילות'. ודרשו רז"ל: מפחדה של גיהנם שהיא דומה ללילה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After having explained this, know that in the place called Terror-*Pachad*-*פחד*, there are caves and pits, called the Chambers of Purgatory (*Gehinom*), down below. In them are all kinds of destructive forces and afflictions, and because of their great depth, they all are in a state of perpetual thick darkness and pitch-blackness. They therefore are called “night-*Layla*-לילה,” since there never is any illumination there at all, in that it always is in a state of deep gloom and utter darkness. Therefore, both the upper beings and lower beings are very fearful of it. This is the meaning of the words, “from the terror-*Pachad*-פחד of the night,” about which our sages, of blessed memory, said, “From the fear of purgatory (*Gehinom*) which is compared to night-*Laylah*-לילה.”


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 105
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 105](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/105)

וכמה צדיקים ביקשו רחמים בחייהם שלא יראו אותו המקום, הבטיחם ה' יתברך לעשות בקשתם ושאלתם ואמר: לא תירא מפחד לילה (תהילים צ״א:ה׳). ועתה התבונן כמה היא כוח בעלי תשובה, שנצולין מזה המקום הקשה. ואוי להם לרשעים שנידונין במקום זה שלא הופיע בו אור לעולם, וזהו שאמר: ארץ עפתה כמו אופל צלמות ולא סדרים ותפע כמו אופל (איוב י, כב).

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
During their lifetimes, many righteous *Tzaddikim* pleaded for mercy never to see that place. Indeed, *HaShem*-יהו״ה, blessed is He, promised that their request would be granted, saying,¹⁶⁵ “You shall not fear the terror-*Pachad*-פחד of the night-*Laylah*-לילה.” Therefore, contemplate how great is the power of those who return to *HaShem*-יהו"ה in repentance-*Teshuvah*, for they are saved from this harsh place. Woe to the wicked who are judged in this place that no light has ever illuminated. About this the verse states,¹⁶⁶ “The land whose darkness is like pitch-darkness, a shadow of death without order, whose very light is like pitch-darkness.”

footnotes:
¹⁶⁵ Psalms 91:5
¹⁶⁶ Job 10:22


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 106
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 106](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/106)

ודע כי כל אדם שאינו אומר בכל יום ויום סדר קדושת היום, שהוא 'ובא לציון' עם קדושתו והלכתו, עתיד לטעום טעם במקום פחד הזה שכולו חושך, אם לא יתקן מה שקלקל קודם שיצא מן העולם. וכן הוא אומר: ארץ עפתה כמו אופל צלמות ולא סדרים (שם), ומה טעם רואה צלמוות? לפי שלא אמר סדר קדושת היום, וזה שנאמר 'צלמות ולא סדרים'.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that unless he rectifies what he has ruined before departing from this world, whoever does not daily recite the order of the sanctification of the day, in the prayer “*U’Va LeTziyon* – A redeemer shall come to Zion”¹⁶⁷) liturgy. according to its proper sanctity and laws, is destined to taste this place of terror-*Pachad*-פחד that is utter darkness. About this the verse states, “The land whose darkness is like pitch-darkness, a shadow of death without order-*v’Lo Sedarim*-ולא סדרים.” That is, why does he behold the shadow of death? Because he did not recite the order of the sanctification of the day-*Seder Kedushat HaYom*-סדר קדושת היום. This is the meaning of, “without order-*v’Lo Sedarim*-ולא סדרים.”

footnotes:
¹⁶⁷ Following the Amidah prayer in the morning (Shacharit


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 107
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 107](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/107)

ודע כי המידה הזאת, הנקראת פחד ואש אוכלה, נתנה י"י יתברך לישראל לעבור לפניהם לכבוש את הארץ וללחום המלחמות, שנאמר: לא יתיצב איש בפניכם פחדכם ומוראכם יתן י"י אלהיכם על פני כל הארץ אשר תדרכו בה (דברים יא, כה). ולמה אמר הכתוב 'פחדכם'? בשיבחן של ישראל הפליג ואמר השם: אף על פי שמידת הפחד שלי הוא, ישראל לקחו אותה בירושה. שהרי יצחק ירש מידת הפחד ושלו היתה, שנאמר: וישבע בפחד אביו יצחק (בראשית לא, נג), וירשו ישראל כל נכסי אברהם יצחק ויעקב והרי מידת פחד נמסרה ביד ישראל לירושה, עד שחטאו ואבדו הכול.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Know that *HaShem*-יהו"ה gave this quality called, Terror-*Pachad*-פחד and Consuming Fire-*Aish Ochlah*-אש אוכלה, to the children of Israel, to go before them, conquer the land and wage their battles. This is as stated,¹⁶⁸ “No man will be capable of standing up against you; *HaShem*-יהו״ה your God, will instill your terror-*Pachdechem*-פחדכם and your fear-*Mora’achem*-מוראכם upon the surface of the entire land that you shall tread upon, as He has told you.” Why does the verse specify, “**your** terror-*Pachdechem*-פחדכם”? In order to heap praise upon the Jewish people. *HaShem*-יהו״ה said, “Though the quality of terror-*Pachad*-*פחד* is Mine, the children of Israel have taken it as an inheritance.” Yitzchak inherited the quality of terror-*Pachad*-*פחד* and it thus became his, as it states,¹⁶⁹ “And Yaakov swore by the Dread-*Pachad*-פחד of his father Yitzchak,” and the children of Israel inherited all the possessions of Avraham, Yitzchak, and Yaakov. The quality of terror-*Pachad*-פחד was therefore given into their hands as their inheritance, until they sinned and lost it all.

footnotes:
¹⁶⁸ Deuteronomy 11:25
¹⁶⁹ Genesis 31:53


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 108
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 108](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/108)

ואחר שידעת זה, דע כי כל הממשלה והשלטנות של מעלה הם בסוד גבורה, מידת הפחד שהיא סוד הממשלה, וכן הוא אומר: המשל ופחד עמו עושה שלום במרומיו (איוב כה, ב):

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now that you are aware of this, know that above, in *HaShem’s*-יהו"ה Godliness, all dominion and rulership is the secret of His Might-*Gevurah*, which is the quality of Dread-*Pachad*-פחד, and is the matter of Dominion-*Memshalah*-ממשלה. The verse thus states,¹⁷⁰ “Dominion-*Hamesheil*-המשל and Dread-*Pachad*-פחד are with Him; He makes peace in His heights.”

footnotes:
¹⁷⁰ Job 25:2


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 109
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 109](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/109)

ואחר שהודענוך ומסרנו בידך אלו העיקרים והכללים הגדולים, יש לנו לחזור ולמסור בידך עוד עיקרים אשר מהם תיכנס לכמה שערי אורה והשגת כמה סתרי תורה. ואחר אשר ביארנו לך קצת הסתרים הנכללים בשם אלהים, יש לנו לחתום שער הזה ולהודיעך כי אלהי"ם הוא ידוע לקצת בעלי הקבלה שהוא סוד אש אוכלה, כמו שאמרנו, אבל המידה הזאת פועלת כל ההפכים בכוח אחד פשוט; והכוח הזה הוא ממית ומחייה במידה אחת, והוא מכלה ומקיים ומוחץ ורופא, והכול במידה אחת ובקצב אחד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
After transmitting these important principles and foundations to you, we now must continue with some additional principles, through which you can enter many Gates of Light and grasp many secrets of Torah. After explaining a small measure of the secrets and principles included in *HaShem’s*-יהו"ה title God-*Elohi”m*-אלהי״ם, we must conclude this gate by informing you that the quality of God-*Elohi”m*-*אלהי״ם* is sometimes known to those who have the received knowledge (Kabbalah) as the secret of the Consuming Fire-*Aish Ochlah*-*אש אוכלה*, as said above. However, know that this quality affects all these opposites with one simple power. That is, it is a simple power that both enlivens and kills with a single quality. That is, it both extinguishes and sustains, smites and heals, all with one single quality and measure.¹⁷¹

footnotes:
¹⁷¹ See Ginat Egoz translated as HaShem Is One, Vol. 4 (The Vowels of Creation), The Gate of Unity.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 110
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 110](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/110)

ומן הכוח הזה נוטלין רשות כל השליחים השלוחים מלמעלה לגמור הדין הגזור על בני העולם, אם למוות אם לחיים, אם לכלות אם לקיים, אם למחוץ אם לרפא, והכול במידה הזאת. ולפי דרך זה התבונן כי כשמשלחין מלמעלה שליח לגמור שליחות באלו הדברים וכיוצא בהן, נקרא השליח אלהים על פי הכוח שמסרו בידו מאלו הדברים הנזכרים. ושמור זה העיקר הגדול בידך, שעדיין תצטרך אותו לכמה מקומות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
From this power, the emissaries sent from above receive the authority to execute the verdict decreed upon the inhabitants of the world, whether for death or life, whether to destroy or to sustain, whether to smite or heal. It all comes about through this quality. In this way, contemplate that when an emissary is sent from above to execute the sentence in any one of these matters, by virtue of the power granted him by God-*Elohi’m*-*אלהי"ם* to execute them, that emissary is also called God-*Elohi”m*-*אלהי״ם*. Always remember this important principle, as you will yet need it in various places.


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 111
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 111](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/111)

ועתה אם יש לך עיניים, פקח עיניך בכללים אלו הגדולים שמסרנו לך בשער הזה בעניין שם אלהים ותוכל להבין שם אלהים בכל מקום שאתה מוצא בתורה. ותבין למה נקראו השרים העליונים אלהים אחרים, ותבין למה נקראו הדיינין כולם, אפילו בני אדם, בשם אלהים. ותבין למה נקראו המלאכים בני האלהים. וכשתבין כל העניינים האלו, תבין גם כן שאר הכוחות והפעולות אשר הן כולן כלולין בשם אלהים. והשם יתברך יורנו הדרך לדעת אמיתת דרכו ולשמור מצוותיו חוקיו ומשפטיו, וכן יהי רצון:

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Now, if you have eyes, open them to the important principles and foundations transmitted in this Gate about *HaShem’s-יהו"ה* title God-*Elohi”m*-*אלהי״ם*. You then will understand wherever in Torah you encounter this term. You will understand why the ministering angels of the nations are called “the gods of others-*elohim acheirim*-*אלהים אחרים*,” why all judges – including human judges – are called by the title God-*Elohi”m*-*אלהי״ם*, and why angels are called “Sons of God-*Bnei Elohi”m*-*בני אלהי״ם*.” When you understand all this, you then will understand that included in the title God-*Elohi”m*-*אלהי״ם* are all other powers and actions. May *HaShem*-*יהו״ה*, blessed is He, show us the path to true knowledge of His ways, so that we may keep His commandments, statutes, and ordinances! May this be His will!


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 112
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 112](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/112)

ואלו השמות מבוארים בשער זה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
The following are the names and titles relating to the *Sefirah* of Might-*Gevurah* mentioned in this gate:


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 113
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 113](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/113)

אלהים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
1. God-*Elohi”m*-*אלהי״ם*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 114
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 114](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/114)

גבורה.

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


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 115
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 115](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/115)

ב"ד של מעלה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
3. The Upper Court of Law-*Beit Din Shel Ma’alah*-*בית דין של מעלה*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 116
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 116](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/116)

צפון.

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


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 117
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 117](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/117)

יד כהה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
5. The Dim Hand-*Yad Keheh*-*יד כהה*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 118
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 118](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/118)

מדת הדין הקשה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
6. The quality of Harsh Judgment-*Din HaKashah*-*דין הקשה*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 119
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 119](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/119)

ב"ד העליון.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
7. The Supernal Court of Law-*Beit Din HaElyon*-*בית דין העליון*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 120
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 120](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/120)

זכות.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
8. Merit-*Zechut*-זכות


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 121
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 121](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/121)

פחד יצחק.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
9. The Dread of Yitzchak-*Pachad Yitzchak*-פחד יצחק


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 122
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 122](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/122)

האש הגדולה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
10. The Great Fire-*Aish HaGedolah*-אש הגדולה


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 123
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 123](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/123)

אש אוכלת.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
11. The Consuming Fire-*Aish Ochlah*-אש אוכלה


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 124
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 124](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/124)

ממשלה.

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


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 125
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 125](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/125)

דין.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
13. Judgment-*Din*-דין


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 126
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 126](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/126)

שמאל.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
14. Left-*Smol*-שמאל


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 127
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 127](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/127)

זהב.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
15. Gold-*Zahav*-זהב


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 128
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 128](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/128)

לחם.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
16. Bread-*Lechem*-לחם


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 129
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 129](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/129)

מלח.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
17. Salt-*Melach*-מלח


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 130
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 130](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/130)

נחש.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
Nahaş (yılan).


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 131
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 131](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/131)

יין.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
18. Wine-*Yayin*-יין


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 132
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 132](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/132)

חשך.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
19. Darkness-*Choshech*-חשך


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 133
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 133](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/133)

לילה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
20. Night-*Laylah*-לילה


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 134
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 134](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/134)

ענן.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
21. The Cloud-*Anan-*ענן


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 135
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 135](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/135)

ערפל.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
22. The Thick Darkness-*Arafel*-ערפל


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 136
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 136](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/136)

בשר.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
23. Flesh-*Bassar*-בשר


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 137
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 137](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/137)

דבורה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
24. The Bee-*Devorah*-דבורה


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 138
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 138](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/138)

סלת.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
25. Fine Flour-*Solet*-סלת


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 139
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 139](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/139)

שלחן.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
26. The Showbread Table-*Shulchan*-*שלחן*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 140
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 140](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/140)

שמש.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
27. The Sun-*Shemesh*-*שמש*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 141
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 141](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/141)

אש.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
28. Fire-*Aish*-אש


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 142
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 142](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/142)

סיני.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
29. Sinai-סיני


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 143
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 143](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/143)

משפט.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
30. Justice-*Mishpat*-משפט


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 144
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 144](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/144)

אבן.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
31. Stone-*Even*-אבן


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 145
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 145](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/145)

יד.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
32. Hand-*Yad*-יד


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 146
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 146](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/146)

מזבח הנחשת.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
33. The Copper Altar-*Mizbe’ach HaNechoshet*-מזבח הנחשת


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 147
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 147](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/147)

אדמה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
34. Earth-*Adamah*-*אדמה*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 148
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 148](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/148)

אלהים אמת.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
35. God of Truth-*Elohi”m Emet*-אלהי״ם אמת


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 149
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 149](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/149)

שמים.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
36. Heaven-*Shamayim*-*שמים*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 150
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 150](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/150)

אדמוני.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
37. Ruddy-*Admoni*-*אדמוני*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 151
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 151](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/151)

זרוע.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
38. The Arm-*Zro’ah*-*זרוע*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 152
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 152](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/152)

וא"ו של שם.

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


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 153
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 153](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/153)

בן.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
40. Son-*Ben*-*בן*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 154
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 154](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/154)

שור.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
41. Ox-*Shor*-*שור*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 155
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 155](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/155)

לשכת הגזית.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
42. The Chamber of Hewn Stone-*Lishkat HaGazeet*-*לשכת הגזית*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 156
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 156](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/156)

פחד יצחק.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
43. Terror-*Pachad*-*פחד*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 157
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 157](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/157)

תרועה.

**Sha'arei Orah; Translated to Turkish by Gökhan (Aryeh) Duran, 2026 [tr]:**
44. The *Teru’ah* Sound of the Shofar-*תרועה*


###### Sha'arei Orah, Sixth Gate, Fifth Sefirah 158
[Sha'arei Orah, Sixth Gate, Fifth Sefirah 158](https://torahapp.org/share/book/Sha%27arei%20Orah/s/Sixth%20Gate,%20Fifth%20Sefirah/r/158)

יראה.

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