Gate Five: (The Sefirah of Tiferet) “Hear my prayer, HaShem-יהו״ה*, give ear to my outcry, be not mute to my tears; for I am a sojourner with You, a settler like all my forefathers.”* -Psalms 39:13

The fifth holy name in order of ascent, is the Name HaShem-יהו״ה, blessed is He. Know and have faith that the Name HaShem-יהו״ה is the pillar that all the upper and lower Sefirot adhere to. They unify to it from below to above, and with it they bestow influence from above to below. This Name may be compared to the trunk of the tree, whereas all the other names are like its branches that are unified to it from above and below and all sides. With its letters, this name unifies all the Sefirot, as well as all creations in existence and the whole composition (Chariot-Merkavah) of the world, whether higher or lower. They all are attached to and look to the Name HaShem-יהו"ה. The entire order of the world, and it’s very foundations and constructs, all depend on this name, in that there is nothing in all worlds that is not dependent on the Name HaShem-יהו״ה and is perfected by Him, blessed is He. However, before we begin explaining this, be informed of a primary principle through which you will find satisfaction and tranquility in many matters.

Know, that this glorious and awesome Name, HaShem-יהו״ה, blessed is He, is expressed in Torah in respect to many matters and with various usages. Know that throughout Torah, it most often is found alone, such as in verses that state, “HaShem-יהו״ה said,” or “HaShem-יהו״ה spoke,” and elsewhere. However, we sometimes find the Name HaShem-יהו"ה connected to one of His other holy names. For example, after the act of creation (Ma’aseh Bereishit) concludes, the verse states,¹ “These are the generations 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.” However, throughout the act of creation (Ma’aseh Bereishit) itself,² we only find His name God-Elohi”m-אלהי״ם on its own. However, in the following portion, when Torah begins speaking of creation perfected, as in, “These are the generations of the heavens and the earth when they were created,” it then begins mentioning HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. We therefore must inform you of the reason.

footnotes: ¹ Genesis 2:4 ² Genesis 1

Know that since HaShem-יהו״ה, blessed is He, is perfect, crowned, and bears all qualities, in that all the Sefirot are unified, perfected and completed in Him, along with all creatures, as we have informed you, therefore during the act of creation (Ma’aseh Bereishit) itself, there was no need for Torah to mention HaShem-יהו"ה. This is because at that point, the world and its creatures had not yet been perfected, nor had the act of creation been completed, in that the world was not yet whole. Rather, all things were still in the process of being made and coming forth. However, once the creation of the world was complete, in that everything was included and in a state of perfection, the Torah mentions HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, these being two names that unify one with the other. This is because oftentimes, His name God-Elohi”m-אלהי״ם manifests in His name of Lordship-Adona”y-אדנ״י, and then His name of Lordship-Adona”y-אדנ״י is also called God-Elohi”m-אלהי״ם, as you already know.³ Then, when HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is unified, this being the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, all things come to a state of total perfection.⁴-יהו"ה and Lord-Adona”y-אדנ"י are juxtaposed, HaShem-יהו"ה is pronounced as Elohi”m-אלהי"ם.

footnotes: ³ From the First Gate. ⁴ When reading scripture, if HaShem

Now, as has been mentioned, there also is the title God-Elohi”m-אלהי״ם as the matter of might-Gevurah and judgment-Din, as our sages, of blessed memory, stated,⁵ “At first He began creating His world with the quality of judgment-Din, as it says,⁶ ‘In the beginning God-Elohi”m-אלהי״ם created.’ Seeing that it could not endure, He added the quality of mercy-Rachamim, as it says,⁷ ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” All this is true, well established, and correct. However, come and see wondrously great matters. The verse states,⁸ “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” Certainly, that which is called Who-Mee-מי created These-Eileh-אלה. This refers to the mystery of “day one-Yom Echad-יום אחד,”⁹ which is the matter of understanding-Binah. From it, until the day of Shabbat, there were six days in which the heavens and the earth and all therein were made. Now, in truth, the word Who-Mee-מי is above,¹⁰ of understanding-Binah. and the word Sea-Yam-ים is below.¹¹ of kingship-Malchut. Now, Who-Mee-מי created, this being the beginning of the manifestation of the name God-Elohi”m-אלהי״ם within the secret of the Name HaShem-יהו״ה. That is, in its written form this quality is the name HaShem-יהו״ה, but in the secret of HaShem-יהו"ה it is vowelized and pronounced as God-Elohi”m-אלהי״ם .¹²-אדנ״י refers to the Sefirah of kingship-Malchut, which is below. In Torah, when the Name HaShem-יהו״ה is juxtaposed to the title Lord-Adonay-אדנ״י and follows it, such as (Deut. 3:24), “Lord HaShem-אדנ״י יהו״ה,” the Name HaShem-יהו"ה is pronounced Elohi”m-אלהי״ם,” in reference to the Sefirah of understanding-Binah. Thus, the name God-Elohi”m-אלהי״ם is hidden in the vowelization of the written Name HaShem-יהו״ה. These two names HaShem-יהו״ה and God-Elohi”m-אלהי״ם are thus found as one. Both are the mystery of Who-Mee-מי-50, as hinted in the verse,¹³ “All-Kol-כל-50 rivers flow into the sea-Yam-ים-50.” From this quality called Who-Mi-מי, which is the matter of the manifestation of God-Elohi”m-אלהי״ם within the Name HaShem-יהו״ה, the quality of might-Gevurah inherited judgment-Din and fear-Pachad. This quality of might-Gevurah is the actual name God-Elohi”m-אלהי״ם.¹⁴-אלהי״ם. With these two, the quality called Lord-Adona”y-אדנ״י inherited the title God-Elohi”m-אלהי״ם and donned its garments, and the world was then created through the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי"ם אדנ"י).

footnotes: ⁵ See Midrash Bereishit Rabba 12:15 ⁶ Genesis 1:1 ⁷ Genesis 2:4 ⁸ Isaiah 40:26 ⁹ Genesis 1:5 ¹⁰ The Sefirah ¹¹ The Sefirah ¹² That is, the title Lord-Adonay ¹³ Ecclesiastes 1:7 ¹⁴ That is, both in its written form and in its pronunciation the quality of might-Gevurah-גבורה is called Elohi”m

If you understand this primary principle, you will discover that the name HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם is present in the secret of HaShem-יהו״ה. That is, whereas the form of the letters is HaShem-יהו״ה, the form of the vowels is God-Elohi”m-אלהי״ם. We thus find that this name attests to the matter of the complete name “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם.” This is the meaning of the verse,¹⁵ “HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם,” for, it truly is so that the form of the letters is HaShem-יהו״ה, whereas in the form of the vowels, “He is the God-Elohi”m-אלהי״ם.”

footnotes: ¹⁵ Kings I 18:39

Now, since this verse states, “HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, HaShem-יהו"ה, He is the God-Elohi”m-אלהי"ם” twice, this repetition corresponds to the upper righteousness-Tzeddek Elyon-צדק עליון and the lower righteousness-Tzeddek Tachton-צדק תחתון.¹⁶ of understanding-Binah is called the Upper Righteousness-Tzeddek Elyon-צדק עליון, and the Sefirah of kingship-Malchut is called the Lower Righteousness-Tzeddek Tachton-צדק תחתון, and both are called Elohi”m-אלהי״ם. This will also be further explained in the Eighth Gate. This matter is hinted in the verse,¹⁷ “You shall know this day and set it upon your heart, that HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, in the heavens above and upon the earth below, there is nothing else.” That is, “in the heavens above-BaShamayim MiMa’al-בשמים ממעל” refers to the upper righteousness-Tzeddek Elyon, “and on the earth below-V’Al HaAretz Mitachat-ועל הארץ מתחת” refers to the lower righteousness-Tzeddek Tachton. This being so, it all is hinted in the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי"ם אדנ"י)

footnotes: ¹⁶ As explained in the First Gate, the Sefirah ¹⁷ Deuteronomy 4:39

You thus have learned that upon the creation of the world, His quality of Lordship-Adona”y-אדנ״י became garbed in His quality of Who-Mee-מי, which is the matter of the Sefirah of understanding-Binah, which is the Name HaShem-יהו״ה as written and vowelized, and the world was created. Now, the quality of the upper righteousness-Tzeddek Elyon, which is called understanding-Binah, and the quality of might-Gevurah, and all the other Sefirot, bestow the influence of their powers into the title of Lordship-Adona”y-אדנ״י, and it thus became garbed by the title God-Elohi”m-אלהי״ם and created the world. The verse thus states,¹⁸ “In the beginning, God-Elohi”m-אלהי״ם created.”

footnotes: ¹⁸ Genesis 1:1

Now, since the title God-Elohi”m-אלהי״ם is sometimes lacking and sometimes full,¹⁹-אלהי״ם, is written and pronounced as it is alone, it then is lacking, but when it is written as HaShem-יהו״ה and pronounced as Elohi”m-אלהי״ם, it is full. There can also be state in which the name Elohi”m-אלהי"ם even lacks the manifestation of the letters Yod-Hey-י״ה of the Name HaShem-יהו״ה within it, in which case it then is mute-Eelem-אלם, as will be mentioned shortly. Also see Rabbi Yosef Gikatilla’s primary work Ginat Egoz, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), and The Gate of His Title (Shaar HaKinuy). it was specifically this title that was mentioned during the creation of the world, when the world was not yet in its completed form, since all the forms being created had not yet been finalized. However, upon the completion of creation, the full name HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם was mentioned. That is, as long as the forms were yet to be completed, only God-Elohi”m-אלהי״ם was mentioned. However, when everything reached completion HaShem-יהו״ה was mentioned. This is because the title God-Elohi”m-אלהי״ם, as it is by itself, is not in a state of fullness and perfection, except through the Name HaShem-יהו״ה. This matter is hinted in the verse,²⁰ “Who makes one mute-Eelem-אל״ם…is it not I, HaShem-יהו״ה?” This verse refers to the matter of Elohi”m-אלהי״ם. That is, if the two letters Yod-Hey-י"ה of the Name HaShem-יהו״ה are removed from Elohi”m-אלהי״ם, Elohi”m-אלהי"ם becomes mute-Eelem-אלם. This is the secret of Elohi”m-אלהי״ם, the letters of which divide into “Eelem Yah-אלם י"ה,” meaning “mute of Yah.” Therefore, the world was created with His title God-Elohi”m-אלהי״ם. However, upon the perfection of the totality of all things and forms, when the world was in a state of completion, it then became necessary to mention HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. This is the meaning of what our sages, of blessed memory, stated,²¹ “Torah mentions the complete Name in reference to the completed world.” Thus, upon the completion of the act of creation (Ma’aseh Bereishit), Torah begins mentioning HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, thereby indicating the completion and perfection of the world.

footnotes: ¹⁹ That is, when the name Elohi”m ²⁰ Exodus 4:11 ²¹ Midrash Bereishit Rabba 13:3

Know and have faith that the secret of unity in its entirety, is the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. The sign for this is the verse, “Listen Israel, HaShem is our God*-HaShem Elohei”nu*-יהו״ה אלהינ״ו, HaShem is One-HaShem Echad-יהו״ה אחד.” It therefore is important to understand that wherever in Torah you find HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם mentioned, it is a complete name. That is, all matters found in a Torah portion that mentions HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, are done with all the complete qualities, that is, with both judgment-Din and mercy-Rachamim. We find this in the creation of Adam, the first man, in his judgment and expulsion, and all such matters. That is, you will find that they all came with judgment-Din and mercy-Rachamim, all in a way of perfection, in a way of judgment and mercy, and in accordance to true justice.

About this principle Torah states,²² “The Rock, His action is perfect, all His ways are justice.” This verse means as follows: The Rock-HaTzur-הצור,²³. that is, He who [forms-יוצר and] decrees the judgment, does not do so by force, nor is the sentence decreed with cruelty. Rather, “His action is perfect-Tamim-תמים.” In other words, before the sentence is decreed, He consults His qualities of kindness-Chessed and judgment-Din. This is the meaning of “His action is perfect-Tamim-תמים.” This is because the word “Perfect-Tamim-תמים” hints at two matters, as if it is saying, “Twins-Te’umim-תאומים,” only that in reference to these two matters as they are Above, the more honorable term, “Perfect-Tamim-תמים,” is used, whereas below, the term would be “Twins-Te’umim-תאומים,” as indicated by the verse,²⁴ “They shall be matching-To’amim-תואמים at the bottom, and matching-Tamim-תמים on top.” We thus find that in reference to below, the word “twins-To’amim-תואמים” is used, and in reference to Above, the word “perfect-Tamim-תמים” is used. This is because from below, [kindness and judgement] appear to be two distinct matters, a thing and its opposite, a defender and a prosecutor. However, Above, they have but one intention. That is, whether it is the defender or the prosecutor, they both have a single intention, for there is neither hatred nor love there, nor is there bias nor favoritism, but true justice alone. The verse therefore states, “His action is perfect-Tamim-תמים,” in that He consults both judgment-Din and mercy-Rachamim and only then issues the decree, this being the matter of,²⁵ “True Justice-Mishpat Emet-משפט אמת.”

footnotes: ²² Deuteronomy 32:4 ²³ This refers to the quality of judgment-Din ²⁴ Exodus 26:24 ²⁵ Ezekiel 18:8

Now, when the verse states, “For all His ways are justice-Mishpat-משפט,” the word “all-Kol-כל” refers to the fact that this is openly revealed to all who have eyes to see, as it states, “For all His ways are justice-Mishpat-משפט.” As you already know²⁶ justice-Mishpat-משפט includes both judgment-Din and mercy-Rachamim. That is, justice-Mishpat-משפט corresponds to Yaakov, who is the middle column that mediates between the two tents of Avraham and Yitzchak. That is, Avraham corresponds to kindness-Chessed, Yitzchak corresponds to judgment-Din, and Yaakov mediates between them, as the verse states,²⁷ “And Yaakov was a pure-Tam-תם man who dwelt in tents,” [that is, between the tent of Avraham and the tent of Yitzchak]. Thus, justice-Mishpat-משפט corresponds to Yaakov, who draws from kindness-Chessed on the side of Avraham, and from judgment-Din on the side of Yitzchak. The verse thus states,²⁸ “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”

footnotes: ²⁶ From the preceding Gates. ²⁷ Genesis 25:27 ²⁸ Psalms 99:4

The prophet Yirmiyahu therefore said,²⁹ “Chastise me, HaShem-יהו״ה, only with justice-Mishpat-משפט, not with Your anger, lest You diminish me.” The meaning of the words, “Chastise me HaShem-יהו״ה, only with justice-Mishpat-משפט,” is that the word “only-Ach-אך,” comes to make a distinction and separation. That is, being that the quality of justice-Mishpat-משפט is half judgment-Din and half kindness-Chessed, therefore half of justice-Mishpat-משפט is Kindness-Chessed-חסד. He therefore said, “only with justice-Ach b’Mishpat-אך במשפט,” and then continues, “not with Your anger, lest You diminish me,” thus revealing that the word only-Ach*-אך* comes to exclude the half of justice-Mishpat-משפט that stems from anger. The quality of justice-Mishpat-משפט is therefore tied to Yaakov, who as the father of the twelve tribes, knew the travails of childrearing, and therefore, whenever the Holy One, blessed is He, would issue decrees upon them, Yaakov would plead for mercy and charity on their behalf.

footnotes: ²⁹ Jeremiah 10:24

This is the meaning of the verse,³⁰ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה is elevated with justice-Mishpat-משפט,” and then continues, “and the Holy God-HaE”l HaKadosh-הא״ל הקדוש is sanctified with charity-Tzedakah-צדקה.” That is, when He is “elevated in justice-Mishpat-משפט,” He sets judgment-Din aside and turns toward the quality of E”l-א״ל, as the verse continues, “and the Holy God-HaE”l HaKadosh-הא״ל הקדוש is sanctified with charity-Tzedakah-צדקה.” In other words, when “HaShem of Hosts-HaShem Tzva’ot-יהו״ה is elevated in justice-Mishpat-משפט,” the quality of E”l-א״ל above, overrides justice-Mishpat-משפט and does charity-Tzedakah-צדקה. This is why they said that justice-Mishpat-משפט includes both kindness-Chessed and judgment-Din, as the verse states,³¹ “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”

footnotes: ³⁰ Isaiah 5:16 ³¹ Psalms 99:4

Now, the great secret is conveyed in the verse,³² “Righteousness-Tzedek-צדק and justice-Mishpat-משפט are the foundation of Your throne, kindness and truth precede Your face.” This is because, according to the influence it receives, at times righteousness-Tzedek-צדק leans towards judgment-Din, as we explained.³³ That is, on its own, righteousness-Tzedek-צדק is great and powerful judgment-Din.³⁴ of kingship-Malchut, which is righteousness-Tzedek-צדק is absent of influence from justice-Mishpat-משפט, which is the Sefirah beauty-Tiferet, then (Proverbs 13:23), “Some perish for lack of justice-Mishpat-משפט,” meaning that the Sefirah of kingship-Malchut is lacking the quality of justice-Mishpat-משפט, which is the Sefirah of beauty-Tiferet. It is then called poor-Ani-עני, as discussed before, and leans toward judgment-Din. However, when the quality of justice-Mishpat-משפט is joined to it, the throne is then established with mercy-Rachamim. If justice-Mishpat-משפט ascends and reaches kindness-Chessed and truth-Emet as one, they then are called the Radiant Face (Panim HaMe’irim-פנים המאירים) and all is done with great and abundant mercy. This is the meaning of the continuation of the verse,³⁵ “kindness-*Chessed-*חסד and truth-Emet-אמת precede Your face.” The word, “Precede-Yekadmu-יקדמו Your face” is of the same root as in the verse,³⁶ “Renew our days as of old-K’Kedem-כקדם,” and the verse,³⁷ “As you swore unto our forefathers in days of old-Yemei Kedem-ימי קדם.”³⁸, which is called Preceding-Kedem-קדם, as will be discussed in the Tenth Gate.

footnotes: ³² Psalms 89:15 ³³ In the First Gate. ³⁴ That is, when the Sefirah ³⁵ Psalms 89:15 ³⁶ Lamentations 5:21 ³⁷ Micah 7:20 ³⁸ At the conclusion of the thirteen qualities of mercy of Michah. That is to say, both these verses are indicative of mercy which stems from the crown-Keter

This being so, contemplate any place in Torah where you find HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, and understand that the quality of mercy-Rachamim is garbed together with the quality of judgment-Din, and that each of the qualities acts in full perfection, both for judgment-Din and for mercy-Rachamim. Contemplate this primary principle, and always remember it.

Now, the mystery of the Simple Blast of the Shofar-Tekiyat Shofar Peshutah-תקיעת שופר פשוטה, is the Name HaShem-יהו״ה. In contrast, the Short Blasts of the Shofar-Tru’at Shofar-תרועת שופר, is the title God-Elohi”m-אלהי״ם. Thus, the Simple Blast-Tekiyah-תקיעה followed by the Short Blasts-Teru’ah-תרועה is mercy-Rachamim and judgment-Din. The verse that indicates this is,³⁹ “God-Elohi”m-אלהי״ם has ascended with the short blasts-Teru’ah-תרועה, HaShem-יהו״ה with the sound of the Shofar.” Likewise, the verse states,⁴⁰ “When you sound short blasts-Teru’ah-תרועה, then they should travel… and when you gather the congregation together, you shall sound a long blast-Titka’u-תתקעו, and not sound the short blasts-Tari’u-תריעו.”⁴¹.”

footnotes: ³⁹ Psalms 47:6 ⁴⁰ Numbers 10:5-7 ⁴¹ Also see Ginat Egoz of the same author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 3 (The Letters of Creation, Part II), section entitled, “The Order of the Shofarot

You have thus learned that the mystery of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם is the mystery of the perfect wholeness of the Sefirot with the qualities of mercy-Rachamim and judgment-Din, and that this is called,⁴² “The complete Name for the completed world.” At times you will find that the Name HaShem-יהו״ה becomes united with His title of Lordship-Adona”y-אדנ״י, in two ways. That is, sometimes the Name HaShem-יהו״ה precedes and is then followed by His title of Lordship-Adona”y-אדנ״י, as in the verse,⁴³ “HaShem Adona”y-יהו״ה אדנ״י is my strength [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י]. He makes my legs [as swift] as stags.” Similarly, another verse states,⁴⁴ “God-*El-*אל is for us a God-*El-*אל of salvations, and HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] has many avenues to death. It likewise states,⁴⁵ “For, to You, HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] are my eyes turned, in this-b’Koh-בכה I have taken refuge.”

footnotes: ⁴² Midrash Bereishit Rabba 13:3 ⁴³ Habakkuk 3:19 ⁴⁴ Psalms 68:21 ⁴⁵ Psalms 141:8

Know that when you pronounce these two names as they are found as one, the name HaShem-יהו״ה is changed in its vowelization to the vowels of Elohi”m-אלהי״ם, and even though it is written HaShem-יהו״ה, it is read Elohi”m-אלהי״ם. This hints at His quality of understanding-Binah, which is unified with His quality of kingship-Malchut, called Lord-Adona”y-אדנ״י. And by whose hand do they become unified? By the hand of HaShem-יהו״ה, blessed is He.

Know and understand that when HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] are mentioned in this order, influence descends to all the Sefirot from Above to below, from beginning to end, until the influence of blessing and emanation comes to His title of Lordship-Adona”y-אדנ״י, and then the whole world is blessed with full blessing.

In contrast, when His title of Lordship-Adona”y-אדנ״י is mentioned first, and then followed by HaShem-יהו״ה, such as the verse,⁴⁶ “Adona”y HaShem-אדנ״י יהו״ה: What can You give me,” and similarly,⁴⁷ “Adona”y HaShem-אדנ״י יהו״ה, You have begun to show Your servant,” or,⁴⁸ “Adona”y HaShem-אדנ״י יהו״ה, do not destroy Your people,” and the like, [all of which are pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] then you should know and have faith that this indicates the matter of ascent from below to Above. That is, know that when you see the names mentioned in the order of Adona”y HaShem-אדנ״י יהו״ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] this refers to the matter of the ascent of the Sefirot and their unification with one another, until the intention ascends to the desirable place, like one who desires to take hold of and adhere to the place of the Supernal Light. For, the name of Lordship-Adona”y-אדנ״י yearns to ascend and take hold of the Sefirah of understanding-Binah, which is called HaShem-יהו״ה with the vowels of Elohi”m-אלהי״ם. However, when HaShem Adona”y-יהו״ה אדנ״י is written [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] it then is the matter of bestowal of understanding-Binah, which descends by way of the conduits and reaches His title of Lordship-Adona”y-אדנ״י, and then the whole world is blessed.

footnotes: ⁴⁶ Genesis 15:2 ⁴⁷ Deuteronomy 3:23 ⁴⁸ Deuteronomy 9:26

Now, we have already informed you that wherever you find HaShem Adona”y-יהו״ה אדנ״י written, they are the upper righteousness-Tzedek Elyon, and the lower righteousness-Tzedek Tachton, called the upper Indwelling Presence of HaShem-יהו״ה-Shechinah Ila’ah, and the lower Indwelling Presence of HaShem-יהו״ה-Shechinah Tata’ah. When these two Sefirot are united, the whole world is then in a state of fullness and blessing, in the manner hinted at in the verse,⁴⁹ “It will be that HaShem will be One-HaShem Echad-יהו״ה אחד, and His Name One-u’Shmo Echad-ושמו אחד.”

footnotes: ⁴⁹ Zachariah 14:9

Now, you sometimes will find the Name HaShem-יהו״ה unified with E”l-א״ל, as in the verse,⁵⁰ “HaShem is God-E”l HaShem-א״ל יהו״ה and He enlightens for us.” What is meant is that when E”l HaShem-א״ל יהו״ה is mentioned, the entire world is judged with Supernal kindness-Chessed Elyon and abundant mercies-Rachamim, and there is no judgment-Din there whatsoever. There is neither prosecutor, accuser, nor challenger, but rather, it all is with kindness-Chessed and mercy-Rachamim. At such a time, all the luminaries of the Sefirot are in a state of great perfection, the heavens-Shamayim-שמים are in a state of purity, and the earth-Aretz-ארץ is in a state of joy and illumination. For, His title E”l-א״ל is the matter of His Supernal kindness-Chessed Elyon,⁵¹ were discussed. from which bestowal descends to the kindness of Avraham-Chessed Avraham. This is the secret of the verse about Avraham,⁵² “And he called there in the Name of HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עולם.” For, Avraham then acquired the quality of kindness-Chessed as his portion and adhered to it. This is why in the blessing “Magen Avraham-the Shield of Avraham” we recite,⁵³ prayer. “Supernal God-E”l Elyon-א״ל עליון Who bestows bountiful kindnesses,” and the verse likewise states,⁵⁴ “Blessed is Avram to the Supernal God-E”l Elyon-א״ל עליון.”

footnotes: ⁵⁰ Psalms 118:27 ⁵¹ See the second gate where the three aspects of kindness-Chessed ⁵² Genesis 21:33 ⁵³ In the liturgy of the Amidah ⁵⁴ Genesis 14:20

Now, when the Name HaShem-יהו״ה unifies with E”l-א״ל, and it states “God HaShem-E”l HaShem-א״ל יהו״ה,” we find that the Name HaShem-יהו״ה becomes mingled with kindness-Chessed and mercy-Rachamim, and there is no judgment whatsoever. This is because the Name HaShem-יהו״ה is also a name of mercy-Rachamim, and though it contains a tiny minority of judgment-Din, nonetheless the judgement-Din is entirely submerged in the mercies-Rachamim. However, when the Name HaShem-יהו״ה unifies with Elohi”m-אלהי״ם, as when Torah states “HaShem God-HaShem Elohi”m-אלהי״ם,” we find that the Name HaShem-יהו״ה then sits in judgement, to judge the creatures with mercy-Rachamim and judgment-Din, this being the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, each person according to what is appropriate to him. However, when there is a bonding of kindness-Chessed and mercy-Rachamim, this being the matter of “God HaShem-E”l HaShem-א״ל יהו״ה,” then all the Sefirot are in a state of joy and perfection, and receive kindness-Chessed and mercy-Rachamim from Above. This is the meaning of the verse,⁵⁵ “HaShem is God-E”l HaShem-א״ל יהו״ה and He enlightens us.”

footnotes: ⁵⁵ Psalms 118:27

Notice now, that only these two names are mentioned in the “Thirteen qualities of Mercy” (Yod-Gimel Midot HaRachamim).⁵⁶-יהו״ה and God-E”l-א״ל. That is, it states,⁵⁷ “HaShem-יהו״ה, HaShem God-HaShem E”L-יהו״ה א״ל, merciful and gracious etc.” This is because these two names include kindness-Chessed and mercy-Rachamim, and are therefore mentioned in the Thirteen qualities of Mercy (Yod-Gimel Midot HaRachamim). Contemplate this greatly. Our sages, of blessed memory, already stated,⁵⁸ “A covenant was made with the thirteen qualities of mercy, that they will never return empty handed.” This being so, contemplate that “E”l HaShem-א״ל יהו״ה” includes the qualities of kindness-Chessed and mercy-Rachamim. Moreover, contemplate that the name E”l-א״ל corresponds to Avraham, whose character was that of kindness-Chessed, and that the name HaShem-יהו״ה corresponds to Yaakov, whose character was that of mercy-Rachamim. We thus find that the name that corresponds to Yitzchak, which is Elohi”m-אלהי״ם and correspond to fear-Pachad, is not present when Torah mentions “God HaShem-E”l HaShem-א״ל יהו״ה.” Always contemplate this whenever you find Torah using these two names, E”l HaShem-א״ל יהו״ה, which are the matter of kindness-Chessed and mercy-Rachamim.

footnotes: ⁵⁶ That is, it mentions HaShem ⁵⁷ Exodus 34:6 ⁵⁸ Talmud Bavli, Rosh HaShanah 17b

However, you sometimes will find the name HaShem-יהו״ה joined with E”l-א״ל and Elohi”m-אלהי״ם. This is the secret of the verse,⁵⁹ “A song by Asaph: Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה spoke and called to the earth from the rising of the sun to its setting.” Similarly, about the tribes of Reuven, Gad and half the tribe of Menasheh, the verse states,⁶⁰ “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, He knows.” Know that when these three names are conjoined, then a Court of Law (Beit Din) of three sits upon the throne and judges the world according to what is appropriate for it, whether for good or punishment, whether for life or death. For, E”l-א״ל is the matter of the bestowal of kindness-Chessed to those who are fitting, Elohi”m-אלהי״ם is the matter of reward and punishment to those who are fitting, and HaShem-יהו״ה is the matter of justice-*Mishpat-*משפט and truth-Emet-אמת to those who are fitting. This being so, we find that these three names include all justice-Mishpat, mercy-Rachamim, and judgement-Din.

footnotes: ⁵⁹ Psalms 50:1 ⁶⁰ Joshua 22:22

The great proof of this, is from the fact that when the tribes of Reuven, Gad, and half the tribe of Menasheh, built an altar on the other side of the Jordan river, and the Jewish people wanted to wage war against them, before they went to battle, they sent their brethren, Pinchas the son of Elazar and the princes of Israel, to speak with them about the altar they had built. The tribes of Reuven, Gad, and the half tribe of Menasheh answered them stating,⁶¹ “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, He knows and Israel shall know. If it is in rebellion or in treachery against HaShem-יהו״ה, save us not this day, if [we have meant] to build an altar for ourselves to turn away from following HaShem-יהו״ה.”

footnotes: ⁶¹ Joshua 22:22

Know that the tribes of Reuven, Gad, and half the tribe of Menashe, mentioned these three names together, “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה,” for an important purpose. They mentioned the name E”l-א״ל, which is the name of kindness-Chessed, and they mentioned the name God-Elohi”m-אלהי״ם, which is the name of judgment-Din and punishment, and they mentioned the name HaShem-יהו״ה, for He is the True Judge (Dayan HaEmet) who mediates between E”l-א״ל and Elohi”m-אלהי״ם. They therefore said, “If we have made this altar to the Name HaShem-יהו״ה solely as a remembrance, and not for elevation offerings or other offerings, then let HaShem-יהו״ה, blessed is He, bestow His blessings and good kindnesses upon us with His quality of E”l-א״ל. However, if we built this altar as an act of wickedness, to rebel and commit treachery against HaShem-יהו״ה and His Holy Temple, to make this altar for ourselves in order to offer elevation offerings and other offerings, then Elohi”m-אלהי״ם Who is the witness, the judge, and the litigator, shall exact retribution against us and punish us for this great sin. The Name HaShem-יהו״ה, which is the mediating middle line, He shall decide the judgment according to our intention in making this altar, whether to bestow goodness, or to exact punishment. It therefore was necessary for them to mention these three names, “Benevolent God HaShem-א״ל אלהי״ם יהו״ה,” which are the matters of magnanimity-Gedulah, might-Gevurah, and beauty-Tiferet.

Likewise, about the creation of the world, Asaph mentioned in his Psalm,⁶² “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה spoke and called to the earth.” For, when HaShem-יהו״ה, blessed is He, manifests in the creation of the world, He does so with three kinds of garments. There is the garment of abounding mercy-Rachamim, the garment of completely harsh judgment-Din, and the median garment that includes both mercy-Rachamim and judgment-Din. All this is included in the secret of the creation of the creatures. That is, there are those who were created with mercy-Rachamim, those who are complete judgment-Din, and those who include both judgment-Din and mercy-Rachamim. Thus, in accordance to the wisdom, kindness, mercy, and judgment of their formation, there also is the manner of how the creatures of the world are conducted. That is, sometimes He conducts them with complete mercy-Rachamim, sometimes He conducts them with complete judgment-Din, and sometimes He conducts them with both judgment-Din and mercy-Rachamim. Contemplate the mystery of the three books that are opened on Rosh HaShanah; the book of the righteous-Tzaddikim, the book of the wicked-Resha’im, and the book of the intermediates-Beinonim, corresponding to Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. Therefore, throughout Torah, wherever you find His Singular Name HaShem-יהו״ה joined with E”l-א״ל or Elohi”m-אלהי״ם, or all three together as one, contemplate these matters according to their straightforward and proper order.

footnotes: ⁶² Psalms 50:1

Now, sometimes we find the Name HaShem-יהו״ה joined with the title Hosts-Tzva’ot-צבאו״ת, in which the verse says, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” Now, this is not found in the [five books of] Torah itself, but only in Prophets (Nevi’im) and Scriptures (Ketuvim), in that the Prophets often stated, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” Likewise, in Scriptures we find,⁶³ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת is with us, the God of Yaakov is our stronghold, always!” Know, that when HaShem-יהו״ה manifests with the title Hosts-Tzva’ot-צבאו״ת, He then concludes the judgment of the Upper Court of Justice (Beit Din Shel Ma’alah), whether to do good or bad with the creatures, according the sentence decreed by God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, when the judgment is concluded, He manifests as HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This is the secret of the verse,⁶⁴ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת arose in justice-Mishpat-משפט.”

footnotes: ⁶³ Psalms 46:12 ⁶⁴ Isaiah 5:16

I now will give you hints about the great mystery contained in this verse. Know that when the Upper Court of Justice (Beit Din Shel Ma’alah) issues justice-Mishpat-משפט upon the creatures, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת concludes the judgement through the quality of Lordship-Adona”y-אדנ״י. This is the secret of the verse,⁶⁵ “Judges-Shoftim-שופטים and officers-Shotrim-שוטרים shall you appoint in all your cities… and they shall judge the people with righteous justice-Mishpat Tzedek-משפט צדק.” Another verse states,⁶⁶ “When the *Chayot-*Animal Angels would go, the *Ophanim-*Cycle Angels would go with them.” The secret of the Chayot-Animal Angels is the matter of Judges-Shoftim-שופטים, and the secret of the Ophanim-Cycle Angels is the matter of officers-Shotrim-שוטרים.” However, judgement is concluded in righteousness-Tzedek-צדק, which is the matter of the Lord-Adona”y-אדנ״י.

footnotes: ⁶⁵ Deuteronomy 16:18 ⁶⁶ Ezekiel 1:19

When the Holy One, blessed is He, decrees judgment upon the Jewish people, and the quality called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת sees that they will be incapable of withstanding that judgement and punishment, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת then ascends to elicit desire and mercy from Above, to diminish the suffering of the Jewish people, and transfer the judgment to the quality of the E”l-א״ל, which is kindness-Chessed and is charitable to the Jewish people, thus diminishing their punishment and suffering. That is, though they are unworthy, it is done as an act of charity-Tzedakah-צדקה, about which the verse states,⁶⁷ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה will be elevated in justice-Mishpat-משפט and the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.”

footnotes: ⁶⁷ Isaiah 5:16

The prophets therefore chastise the children of Israel with HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, which are like witnesses that give warning, either for good or for bad. When judgment is rendered against the Jewish people, if not for the fact that HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת rises up and is elevated in that judgment, and is given into the hands of E”l-א״ל, which is the quality of the Supernal kindness-Chessed Elyon, not even a remnant or survivor would remain amongst the enemies of Israel.⁶⁸ About this the verse states, “the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.” This is also the meaning of the verse,⁶⁹ “To You *HaShem-*יהו״ה is the righteousness-Tzedakah-צדקה, and to us is the shamefacedness.” This being so, wherever you find HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת written in Scripture, contemplate this.

footnotes: ⁶⁸ A Talmudic euphemism for the Jewish people. ⁶⁹ Daniel 9:7

Sometimes we find the following three names expressly written together in a verse, such as,⁷⁰ “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת return us; shine Your face that we may be saved.” Similarly, the verse states,⁷¹ “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, hear my prayer; Listen O’ God of Yaakov, always!” The intention in this, is that each of these qualities, kindness-Chessed, mercy-Rachamim, and the quality of judgment-Din and fear-Pachad, are each garbed in their place. That is, HaShem-יהו״ה manifests in the quality of victory-Netzach, Elohi”m-אלהי״ם manifests in the quality of majesty-Hod, and Hosts-Tzva’ot-צבאו״ת includes both. These four qualities⁷², beauty-Tiferet (or kindness-Chessed), victory-Netzach, and majesty-Hod [become the garments for foundation-Yesod, which is called the Living God-E”l Chai-א״ל חי]. become the four garments of the Living God-E”l Chai-א״ל חי. This is because the title Hosts-Tzva’ot-צבאו״ת includes three names; victory-Netzach, majesty-Hod, and foundation-Yesod. Thus, when the verse states “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת,” it includes five Sefirot. HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם are two Sefirot,⁷³-יהו״ה is the name of beauty-Tiferet (or kindness-Chessed), and the name God-Elohi”m-אלהי״ם is the name of might-Gevurah. and Hosts-Tzva’ot-צבאו״ת includes the three Sefirot, victory-Netzach, majesty-Hod and foundation-Yesod. They all manifest in the quality of Lordship-Adona”y-אדנ״י, which is either called “The Garments of Salvation-Bigdei Yesha-בגדי ישע,”⁷⁴ or,⁷⁵ “The Garments of Vengeance-Bigdei Nakam-בגדי נקם,” in accordance to the appropriate judgment.

footnotes: ⁷⁰ Psalms 80:20 ⁷¹ Psalms 84:9 ⁷² That is, might-Gevurah ⁷³ That is, the name HaShem ⁷⁴ Isaiah 61:10 ⁷⁵ Isaiah 59:17

Now, my son, wherever you find two or three of HaShem’s-יהו"ה names joined together in Torah, open your eyes and consider why they come together. By doing so, you will come to understand HaShem’s-יהו״ה ways – the ways of His Torah and its hidden depths – and will be desirable and accepted before HaShem-יהו״ה, blessed is He. Likewise, when you pray and plead before Him, and in your prayer, mention a Torah verse or a word hinting at Supernal matters, it is very important to understand the verse or word that you are saying and its ways, to contemplate them and know in Whose Presence it is, you are standing and pleading, in the presence of HaShem-יהו"ה, blessed is He, and by what Name or title you are calling out to Him, and to which of His Divine qualities (Sefirot) you are appealing. You then will be desirable and accepted before HaShem-יהו״ה, blessed is He, and “you will find favor and goodly wisdom in the eyes of God and man.”⁷⁶

footnotes: ⁷⁶ Proverbs 3:4

After having informed you of these primary foundations, we must now transmit a very great and important principle to you, as follows: Know, that the Singular Name (Shem HaMeyuchad) HaShem-יהו״ה, blessed is He, is the primary root and source of all His other names and titles by which He is called, blessed is He.⁷⁷) that relate to His actions and conduct relative to His world, as opposed to the Name HaShem-יהו״ה, blessed is He, which is His Singular Name (Shem HaMeyuchad) and His Essential Name (Shem HaEtzem). See at length in Ginat Egoz by the same author, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), and on. All His other names and titles adhere to this Singular Name (Shem HaMeyuchad), and all His Divine qualities (Sefirot) are ordered in accordance to it. All the levels of the worlds and their categories, and all the compositions (Chariots-Merkavot), whether the upper ones or the lower ones, are carried by it. Also all the letters (Otiyot) and vowels (Nekudot) are tied to this Name, and all forms and all speech are upheld by Him, may He be blessed and elevated forever and ever and for all eternity.⁷⁸ Now, do not let it enter your mind, that what we have just said about this important principle, are matters fitting to be received and believed, but have no reason or explanation. Rather, these matters are a received knowledge (Kabbalah) that has been passed down from Sinai (Mesoret), and we indeed know them and can explain each one, with reasons and proofs according to our perfect Torah, in a way of openly apparent wonders and proofs that can be seen with the eyes.⁷⁹-יהו״ה, which preexists and transcends the worlds, whereas the subject here, in Shaarei Orah, is the lower Name HaShem-יהו״ה, that is, how HaShem-יהו"ה relates to the chaining down and conduct of His worlds (His actions in relation to the worlds).

footnotes: ⁷⁷ That is, all other names are only titles (Kinuyim ⁷⁸ See at greater length in Ginat Egoz by the same author, translated as HaShem Is One, Vol. 2 & 3 (The Letters of Creation, Parts 1 & 2), and Vol. 4 (The Vowels of Creation). ⁷⁹ In his great humility, Rabbi Yosef Gikatilla only hints at his first book, Ginat Egoz, translated as HaShem Is One, Vol. 1 and on. That is, the subject of Ginat Egoz (HaShem Is One), is the Upper Name HaShem

After having informed you of this, we now must begin explaining the letters of the Name HaShem-יהו״ה, blessed is He, according to the intention of this book, with the help of HaShem-יהו״ה. The mystery of The First Letter-Ot HaRishonah-אות הראשונה, is the letter Yod-י of the Name HaShem-יהו״ה. This letter is the conceptual form of the essential point, that created beings are incapable of contemplating, since it is hidden from the eyes of all living beings. Therefore man is not permitted to contemplate it, but solely to have faith in it as a self-evident axiom, even though he will never understand or grasp what it is, or its essential truth. Thus, the mystery of the letter Yod-י of the Name HaShem-יהו״ה is called “the wonders of wisdom-Pley’ot Chochmah-פליאות חכמה.”⁸⁰ About this, our sages said,⁸¹ “Do not seek that which is wondrously beyond you-Mufla Mimcha-מופלא ממך, and do not investigate that which is concealed from you.” It also is called “The Hidden Recesses of Wisdom-Ta’alumot Chochmah-תעלומות חכמה.”⁸² About this, the verse states,⁸³ “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” For, its actual name is wisdom-Chochmah-חכמה, and about it the verse states,⁸⁴ “It is hidden from the eyes of all the living,” and from this concealment the world was created.⁸⁵-חכמה is called “The beginning-Reishit-ראשית,” and thus, the first word of the Torah, “Bereishit-בראשית” can be translated as “With wisdom-b’Chochmah-בחכמה.” See Targum Yerushalmi to Genesis 1:1, and Ramban commentary there. This letter Yod-י is called “Desire-Ratzon-רצון without limitation,” and it also is called “Thought-Machshavah-מחשבה.” About it the verse states,⁸⁶ “How exceedingly profound are Your thoughts-Machshevotecha-מחשבותיך,” and,⁸⁷ “It is very very deep-Amok Amok-עמוק עמוק, who can fathom it?” Know and understand that the mystery of the letter Yod-י of the Singular Name HaShem-יהו״ה hints at the second Sefirah, called wisdom-Chochmah. However, the crown-Keter is only hinted in the thorn of the Yod-Kutzo Shel Yod-קוצו של יוד, in that the thorn indicates the crown-Keter and the mystery called “The Unlimited One-Ein Sof-אין סוף.”

footnotes: ⁸⁰ Sefer Yetzirah 1:1 ⁸¹ Talmud Bavli, Chagigah 13a ⁸² Job 11:6 ⁸³ Job 28:12 ⁸⁴ Job 28:21 ⁸⁵ That is, wisdom-Chochmah ⁸⁶ Psalms 92:6 ⁸⁷ Ecclesiastes 7:24

The mystery of The Second Letter of The Name-Ot Shniyah Shel Shem-אות שניה של שם, is the letter Hey-ה of the Name HaShem-יהו״ה. This is the mystery of understanding-Binah, which is like the tongue in the mouth.⁸⁸ All life adheres to the Sefirah of understanding-Binah, and from her all the lower Sefirot draw forth life, just as she draws from that which is above her. All her matters, and everything that we can reveal about the mystery of Ya”h-י״ה, will be explained with adequate explanations, with the help of HaShem-יהו"ה, blessed is He, when we arrive at the Sefirah of understanding-Binah.

footnotes: ⁸⁸ This will be explained later, in the Eighth Gate.

The mystery of The Third Letter of The Name-Ot Shleesheet Shel Shem-אות שלישית של שם, is the letter Vav-ו of the Name HaShem-יהו"ה. The letter Vav*-ו* is the numeral 6 and includes six Sefirot. Three Sefirot are from half the Vav-ו and above, and three Sefirot are from half the Vav-ו and below. The three Sefirot from half the Vav-ו and above, are magnanimity-Gedulah, might-Gevurah, and splendor-Tiferet. The three Sefirot from half the Vav-ו and below, are victory-Netzach, majesty-Hod, and foundation-Yesod, and all six are included in the letter Vav-וא״ו. Now, the letter Vav-ו of the Name HaShem-יהוה, stands in place of the whole Name.⁸⁹-י of the Name HaShem-יהו״ה is the crown-Keter, whose name is Eheye”h-אהי״ה. The name of wisdom-Chochmah, which is the Yod-י of the name HaShem-יהו״ה, is Ya”h-י״ה. The first Hey-ה of the Name HaShem-יהו״ה is understanding-Binah, whose name is HaShem-יהו״ה with the vowels of God-Elohi”m-אלהי״ם. The Vav-ו of the Name HaShem-יהו״ה is splendor-Tiferet, which includes all the six Sefirot, and whose name is HaShem-יהו״ה. Thus, the letter Vav-ו of the Name HaShem-יהו״ה also stands in place of the whole name, being that the Sefirah of splendor-Tiferet is called HaShem-יהו״ה, and is hinted in the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He. Now, with the help of HaShem-יהו"ה, blessed is He, you have yet to see many deep matters and wondrous mysteries in these letters of the Name HaShem-יהו״ה. Your eyes will then see and your heart will rejoice.

footnotes: ⁸⁹ That is, the thorn of the Yod

The mystery of The Fourth Letter of The Name-Ot Revee’eet Shel Shem-אות רביעית של שם, is the final letter Hey-ה of the Name HaShem-יהו״ה. This is the mystery of the final Sefirah called kingship-Malchut, which is the mystery of HaShem’s-יהו״ה unity, blessed is He. With it, you will build and establish the true unity of the Creator, HaShem-יהו״ה, blessed is He. Now, from the mystery of the final letter Hey-ה and below, is the matter of separation-Pirud-פירוד, as hinted in the verse,⁹⁰ “A river went out of Eden-עדן to water the garden-Gan-גן and from there it separated-Yipared-יפרד and became four headwaters.” This refers to the matter of the four camps of the Indwelling Presence of HaShem-יהו"ה (Shechinah).⁹¹ it is drawn to below and “divides into four headwaters,” which refers to the four camps of the Shechinah, which are the twelve tribes of the world of Creation (Briyah), that are divided into four camps of three tribes each. (Also see before, in Gate 1, as well as Zohar I 26b, and elsewhere.) All this being so, you thus find that the Name HaShem-יהו״ה, blessed is He, includes all ten Sefirot in their proper order.

footnotes: ⁹⁰ Genesis 2:10 ⁹¹ From Kingship-Malchut

The mystery of the Name HaShem-יהו״ה, blessed is He, According to the General Matter of the Holy Names

Know, that His Singular Name HaShem-יהו"ה, blessed is He, carries and includes all His other names and titles. Of these names and titles, there are those that are like the roots of the tree, and those that are like its branches, including the branches above the tree. However, His Singular Name, HaShem-יהו״ה, blessed is He, is central, and is called the “Middle Pillar” (Amud HaEmtza’ee) that includes all His other names and titles, from all sides of the tree, such as the top of the tree, its roots, and its branches.

How so? The first letter of His Name HaShem-יהו״ה, blessed is He, hints at two of His names. That is, the thorn of the letter Yod-י, which points upward, hints at the unlimited preexistent light of the Preexistent One at the very essence of His intrinsic Being-Havayah-הוי״ה, and is called “Eheye”h-אהי״ה.” It is called “Limitless-Ein Gvul-אין גבול,” and is also called “Nothing-Ayin-אין” due to its great concealment from both the upper beings and the lower beings, in that none are capable of understanding anything of it, and if anyone asks, “What is He?” “Nothing-Ayin-אין” is the answer. In other words, “Nothing-Ayin-אין” is what one can understand of Him. About this our sages said,⁹² “About whatever exists from one end of the heavens to the other, you may ask, but you may not ask about what is above or what is below.” This is the mystery of the thorn of the letter Yod-י, meaning, its upper thorn, which hints at the Supernal Crown-Keter Elyon called “Nothing-Ayin-אין,” which is beyond all grasp. That is, there are none who are capable of knowing anything of Him, other than having faith in His axiomatic existence. Nonetheless, His existence itself is ungraspable to anyone other than Himself. He therefore is called “I will be-Eheye”h-אהי״ה,” as a term of being, though that being is known to Himself alone. This is why the word, “I will be-Eheye”h-אהי״ה” is written be-Heyeh-היה with the prefix Aleph-א, meaning “I will be,” as indicated by such terms as, “I will rise-Akoom-אקום,” “I will know-Eida-אדע,” “I will understand-Aveen-אבין”, “I will come-Avo-אבוא,” indicating that all this is sustained by His own Being. It therefore says, “I will be-Eheye”h-אהי״ה,” as if to say, “I alone know My Being.” This is the thorn of the letter Yod-י of the Name HaShem-יהו״ה. The reason it is only hinted at with the thorn of the Yod-י, and does not have a letter of its own, is because there are none who can measure Him, nor can He be likened or borne by any image, even the image of a known letter.

footnotes: ⁹² Talmud Bavli, Chagigah 11b

Now, because at the first depth of the coming into being-Havayah-הוי"ה He is called Eheye”h-אהי״ה,⁹³-יהו״ה, blessed is He, and is indicative of both His Essential being, as well as the existence of all other beings. See Ginat Egoz by the same author, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah). which is great unbounded mercies that completely dominate and overpower all forces of harsh judgment,⁹⁴-יהו״ה, blessed is He, and His Supernal will, and even powers that externally appear to be in opposition to Him depend on Him for their very existence. He therefore is called E”l-א״ל. The verse thus states,⁹⁵ “To whom can you liken *E”l-*א״ל?” In other words, even in the forms of the letters (Otiyot), which indicate the essence of Being-Havayah-הוי״ה, He has no likeness in any known letter that indicates Him, except for the letter of understanding-Binah, which indicates and attests to Him. This then, is the meaning of the above verse, “To whom-*Mee-*מ״י can you liken *E”l-*א״ל.” That is, with the power of understanding-Binah, called Who-Mee-מי, we can liken His existence, but with nothing else.

footnotes: ⁹³ That is, this name is the first name that is brought forth from the Essential Name HaShem ⁹⁴ That is, there is utterly no room for the existence of opposition against HaShem ⁹⁵ Isaiah 40:18

Know that this is the mystery of the thorn of the letter Yod-י of the Singular Name, HaShem-יהו״ה, blessed is He, which hints at His Supernal Being that is utterly limitless and beyond measure. It is from the mystery of the thorn of the letter Yod-י, that the letter Yod-י, which is called wisdom-Chochmah and limitless desire-Ratzon b’ein gvul-רצון באין גבול, was brought forth. This is the secret of the verse,⁹⁶ “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” That is, Wisdom-Chochmah is the matter of the second Sefirah, whereas the “Nothingness-Ayin-אין” is the matter of the first Sefirah. These two Sefirot, Crown-Keter and Wisdom-Chochmah, are included in the thorn of the letter Yod-י and the body of the Yod-י. You thus have learned that the letter Yod-י of His Singular Name HaShem-יהו"ה includes two holy names, these being the first two Sefirot, called Eheye”h-אהי״ה and Ya”h-י״ה. The name Eheye”h-אהי״ה is the matter of the thorn of the letter Yod-י, and the name Ya”h-י״ה is the form of the letter Yod-י.

footnotes: ⁹⁶ Job 28:12

The mystery of The Second Letter-Ot Shniyah-אות שניה of the Name HaShem-יהו״ה, is the letter Hey-ה. This letter hints at understanding-Binah, which is the matter of the bond of the nine Sefirot and the bond of the ten Sefirot. It is what bonds the three upper Sefirot; crown-Keter, wisdom-Chochmah and understanding-Binah, to the Sefirot of magnanimity-Gedulah, might-Gevurah, splendor-Tiferet, victory-Netzach, majesty-Hod, and foundation-Yesod, as well as to the tenth Sefirah, which is kingship-Malchut, when kingship-Malchut is bound to foundation-Yesod. We thus find that understanding-Binah is what bonds the six Sefirot, which together with kingship-Malchut are seven, to the three upper Sefirot. This is the letter Hey-ה, which is the second letter of the Name HaShem-יהו״ה, blessed is He, and is the matter of understanding-Binah.

In the Torah, the name that is unique to Binah-understanding is the Name HaShem-יהו״ה, in which its letters are the Name HaShem-יהו״ה, but its vowels are the vowels of God-Elohi”m-אלהי״ם. This is because the quality of might-Gevurah, called Elohi”m-אלהי״ם, draws from the quality of understanding-Binah. Thus, wherever in Torah you see “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י,” [pronounced Elohi”m Adona’y-אלהי"ם אדנ"י] such as in the verse,⁹⁷ “HaShem Adona”y-יהו״ה אדנ״י is my strength,” or the verse,⁹⁸ “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה what will you give me,” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] know that in these and similar verses, the Name HaShem-יהו״ה is the matter of understanding-Binah, which includes both mercy-Rachamim and judgment-Din, from which the powers of judgment-Din are drawn. This is why its name is HaShem-יהו״ה, in that the form of its letters, are that of mercy-Rachamim, but its vowels are the judgment-Din [of Elohi”m-אלהי"ם]. Therefore, know that in the Sefirot, the beginning of judgment-Din is in the matter of understanding-Binah, which itself is drawn from wisdom-Chochmah, whereas might-Gevurah, which is the power of judgment-Din, is drawn from understanding-Binah.

footnotes: ⁹⁷ Habakkuk 3:19 ⁹⁸ Genesis 15:2

You thus have learned that the matter of the second letter of the Name HaShem-יהו״ה is the matter of the letter Hey-ה, which is the matter of understanding-Binah. This is the matter of the name that is written with the letters HaShem-יהו״ה but is pronounced Elohi”m-אלהי״ם in its vowels. That is, this is the matter of HaShem-יהו״ה called HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם.

Now, sometimes understanding-Binah is called by the name Ya”h-י״ה. This is because the first two letters of the Name HaShem-יהו״ה are the matter of the three upper Sefirot. That is, the thorn of the letter Yod-י is the matter of Eheye”h-אהי״ה, and the letter Yod-י itself is wisdom-Chochmah, which is called Ya”h-י״ה,⁹⁹ according to the secret of the Yod-י of the Name HaShem-יהו״ה. The Hey-ה of the Name Ya”h-י״ה is the matter of understanding-Binah, which is called Ya”h-י״ה on account of the secret of the Hey-ה. It thus is clearly explained that the first two letters of the Name HaShem-יהו״ה, these being Ya”h-י״ה, include three holy names; Eheye”h-אהי״ה, Ya”h-י״ה, HaShem-יהו״ה. Contemplate this matter in relation to each letter of the Name HaShem-יהו״ה, until you know how to unify all His holy names [and Sefirot] in the secret of His glorious and awesome Name HaShem-יהו״ה, blessed is He.

footnotes: ⁹⁹ This will be explained in the Ninth Gate.

The mystery of The Third Letter-Ot Shleesheet-אות שלישית of the Name HaShem-יהו״ה, is the letter Vav-ו, and hints at the six Sefirot below the three upper Sefirot. This letter is the mystery of the bond between all the upper Sefirot and the lower Sefirot, for it ascends until the crown-Keter, and descends until kingship-Malchut. It coordinates all the Sefirot, and they all are unified to it, whether those above it or those below it, whether those to its right or those to its left. It thus is called the middle line (Kav HaEmtza’ee).

The mystery of this third letter of the Name HaShem-יהו״ה, called Vav-ו, includes six names, corresponding to six Sefirot. These are E”l-א״ל, corresponding to the Sefirah of magnanimity-Gedulah, Elohi”m-אלהי״ם, corresponding to the Sefirah of might-Gevurah, HaShem-יהו״ה, corresponding to the Sefirah of splendor-Tiferet, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, corresponding to the Sefirah of victory-Netzach, God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, corresponding to the Sefirah of majesty-Hod, and the Living God-E”l Chai-א״ל חי, corresponding to the Sefirah of foundation-Yesod. You thus have learned that the mystery of the Vav-ו of the Name HaShem-יהו״ה includes six holy names of HaShem-יהו״ה, blessed is He.

Now, just as we find that the name E”l-א״ל corresponds to the name of the crown-Keter, and is also the name of magnanimity-Gedulah, we also find another name corresponding to the quality of magnanimity, called Elo’ah-אלו״ה. It too is the mystery of magnanimity-Gedulah, and is called the right-Yemin-ימין, as in the verse,¹⁰⁰ “God-Elo’ah-אלו״ה came from the south-Teiman-תימן, the Holy One from Mount Paran, Selah!” With the help of E”l-א״ל, when we come to the name E”l-א״ל, we will explain the matters of Elo’ah-אלו״ה and Elohi”m-אלהי״ם. You then will discover the wonders of He who is of perfect knowledge, and the secret of the three names of Godliness-Elohoot-אלהו״ת, these being E”l-א״ל, Elo’ah-אלו"ה, Elohi”m-אלהי״ם. You thus will find that the name E”l-א״ל is the quality of kindness-Chessed, the name Elohi”m-אל*הי״ם* is the quality of judgement-Din, and includes the name Ya”h-י"ה within it, which is the first half of the Name HaShem-יהו״ה, whereas the name Elo’ah-אלו״ה, includes the letters Vav-Hey-ו"ה in it*,* which are the second half the Name HaShem-יהו״ה.

footnotes: ¹⁰⁰ Habakkuk 3:3

Moreover, you will discover great and wondrous matters in the Psalm,¹⁰¹ “Give praise to Ya”h-Halleluyah-הללויה! Praise the E”l-א״ל in His sanctuary; Praise Him-Halleluhoo-הללוהו in the firmament of His power.” That is, you will discover that the beginning of this Psalm includes the secret of E”l-א״ל, Elohi”m-אלהי״ם, and Elo’ah-אלו״ה, all of which are accompanied by “Give praise-Hallelu-הללו.” That is, “Give praise to Ya”h-Halleluyah-הללויה” includes the first half of the Singular Name. The words “Praise the E”l-א״ל in His sanctuary,” is in the middle, leaning to this side and that side, as you shall now see. The words, “Praise Him-Halleluhoo-הללוהו in the firmament of His power” includes the letters Vav-Hey-ו"ה, the second half of the Singular Name, may He be blessed. You thus see that E”l-א״ל is in the middle, Ya”h-י״ה is on one side, and Vav-Hey-ו״ה is on the other side. That is, sometimes E”l-א״ל is together with Yod-Hey-י״ה, this being the matter of Elohi”m-אל*הי״ם*, sometimes it is together with Vav-Hey-ו״ה, which is the matter of Elo’ah-אלו״ה, and sometimes it is alone. However, at the beginning of this Psalm all three are included, “Give praise to Ya”h-Halleluyah-הללויה! Praise E”l-א״ל in His sanctuary; Praise Him-Halleluhoo-הללוהו in the firmament of His power.” The secret of this Psalm is that from the first verse on, it says “Praise Him-Halleluhoo-הללוהו,” the wonders of which you will yet behold.

footnotes: ¹⁰¹ Psalms 150:1

You thus have learned that these three names, E”l-א״ל, Elohi”m-אלהי״ם, and Elo’ah-אלו"ה, all are garbed with the Singular Name. Now, we sometimes find the name Elo’ah-אל״ה spelled minus the letter Vav-ו, as in the verse,¹⁰² “They slaughter to demons, non-gods-Lo Elo’ah-לא אלה.” Later, you will behold wonders regarding this, with the help of HaShem-יהו״ה, blessed is He.¹⁰³).

footnotes: ¹⁰² Deuteronomy 32:17 ¹⁰³ Also see Ginat Egoz translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy

You thus have learned that the mystery of the Vav-ו, which is the third letter of the Name HaShem-יה*ו״ה*, includes the following: E”l-א״ל, Elohi”m-אלהי״ם, Elo”ah-אלו״ה, Elo’ah-אל״ה, HaShem-יהו״ה, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, and the Living God-E”l Chai-א״ל חי. Now contemplate the greatness of the Holy Name HaShem-יהו"ה, in that it is the root and foundation of all the other names, as well as all other terms and expressions, all of which are titles upon titles. How much more so, in regard to the titles of the titles, and certainly all the families of the earth, which are borne upon these terms.

The mystery of The Fourth Letter-Ot Revee’eet-אות רביעית of the Name HaShem-יהו״ה, is the secret of the final letter Hey-ה, which is the matter of kingship-Malchut, and is the secret of rulership and the secret of the Indwelling Presence of HaShem-יהו״ה (Shechinah). This is the secret of the final wisdom-Chochmah Acharonah-חכמה אחרונה,¹⁰⁴-חכמה תתאה. and is the matter of the name Lord-Adona”y-אדנ״י, in that this name is the matter of the complete perfection of His unity, as we informed you in the first gate. It is the “Stone of Israel-Even Yisroel-אבן ישראל”¹⁰⁵ which draws every kind of delight, great goodness, salvation, and redemption to the Jewish people. This name always dwells with the Jewish people, even in their exile, as it states,¹⁰⁶ “And they shall make a Sanctuary for Me – and I will dwell within them.”

footnotes: ¹⁰⁴ In the language of the Zohar, this is called the Lower Wisdom-Chochmah Tata’ah ¹⁰⁵ Genesis 49:24 ¹⁰⁶ Exodus 25:8

Now, eight Sefirot above this stone, is another stone-Even-אבן more precious than pearls.¹⁰⁷ of understanding-Binah-בינה, which is of the same root as “stone-Even-אבן.” She encompasses and surrounds all seven Sefirot below her, and is therefore called “Socharet-סוחרת,”¹⁰⁸ which is a word that also indicates something that encircles and surrounds, as in the idiom,¹⁰⁹ “Go around, go around-Schor Schor-סחור סחור.” Thus, since this stone, that is, the eighth Sefirah called understanding-Binah, sits high above and surrounds and encompasses everything, it therefore is called “Encompassing-Socharet-סוחרת.” On the other hand, the second, lower stone,¹¹⁰, as mentioned before. is the matter of the Indwelling Presence of HaShem-יהו״ה (Shechinah), which always dwells-Darah-דרה with the Jewish people and is called “Dar-דר,”¹¹¹ in that she is a delightful dwelling place-Dirah-דירה.

footnotes: ¹⁰⁷ That is, the eighth from below to above. This refers to the Sefirah ¹⁰⁸ See Esther 1:6 – A type of precious stone. ¹⁰⁹ See Talmud Bavli, Shabbat 13a; Avodah Zarah 17a; Yevamot 46a; Pesachim 40b; Midrash Bamidbar Rabba 10:8, and elsewhere. ¹¹⁰ Kingship-Malchut ¹¹¹ See Esther 1:6 ibid., that this refers to a kind of precious stone.

Thus, these two stones, the upper stone and the lower stone, are called “Dar-דר” and “Socharet-סוחרת.” The upper stone is called “Socharet-סוחרת” because she encompasses (Sechor-סחור) all seven lower Sefirot. The lower stone is called “Dar-דר” because she always dwells-Darah-דרה with the children of Israel. Accordingly, there were two stones on the breastplate [of the high priest], which were stones of remembrance for the sons of Israel, as stated,¹¹² “You shall take the two shoham stones and engrave the names of the sons of Israel upon them; six names on one stone-Even-אבן, and six remaining names on the second stone-Even-אבן, according to the order of their birth.” These are “six names” of those who merit to honor the Indwelling Presence of HaShem-יהו״ה, blessed is He (Shechinah), that dwells-Dar-דר in this world. Those who merit, merit to honor the Indwelling Presence of HaShem-יהו״ה (Shechinah) in this world, which is called “dwells-Dar-דר, and will merit to honor “the second stone,” which is perfect, is called “encompassing-Socharet-סוחרת,” and is the matter of the coming world-Olam HaBa-עולם הבא. Now, the word, “b’Toldotam-בתולדותם,” which means, “according to the order of their birth,” also means, “according to their offspring-Toldot-תולדות,” referring to their deeds, be they good or wicked deeds, whether they are good or evil, whether they are few or many. That is, the “offspring-Toldot-תולדות” are the deeds of man.¹¹³

footnotes: ¹¹² Exodus 28:9-10 ¹¹³ Also see Sefer HaMashalim of Rabbi Yosef Gikatilla, translated as The Book of Allegories, Section 38 and elsewhere.

Now, because those two qualities called “the two stones” are equal, they therefore are also the secret of the two letters Hey-ה of the Name HaShem-יהו״ה, blessed is He. The stone called “encompassing-Socharet-סוחרת” is the first letter Hey-ה of the Name HaShem-יהו״ה, blessed is He, and the stone called “dwells-Dar-דר” is the final Hey-ה of the Name HaShem-יהו״ה, blessed is He. This is why these two qualities are often called by the same name. The first Hey-ה of the Name HaShem-יהו"ה, is the matter of the stone called “encompassing-Socharet-סוחרת” and is called the upper righteousness-Tzedek Elyon-צדק עליון and the final Hey-ה of the Name HaShem-יהו"ה, is the matter of the stone called “dwells-Dar-דר,” and is called the lower righteousness-Tzedek Tachton-צדק תחתון. About them Torah states,¹¹⁴ “Righteousness, righteousness-Tzedek Tzedek-צדק צדק shall you pursue.” That is, pursue righteousness-Tzedek-צדק, which is the matter of the Indwelling Presence of HaShem-יהו״ה (Shechinah), so that you will merit the upper righteousness-Tzedek Elyon-צדק עליון, which is the matter of the coming world-Olam HaBa-עולם הבא. This is the meaning of the verse,¹¹⁵ “One who pursues righteousness-Tzedakah-צדקה will find life, righteousness-Tzedakah-צדקה, and honor.”

footnotes: ¹¹⁴ Deuteronomy 16:20 ¹¹⁵ Proverbs 21:21

Both these qualities are also called Elohi”m-אלהי״ם. The first Hey-ה of the Name HaShem-יהו"ה, is the upper one, and is written HaShem-יהו״ה but pronounced Elohi”m-אלהי״ם, in the mystery of HaShem-יהו״ה. The final Hey-ה of the Name HaShem-יהו"ה is written Elohi”m-אלהי״ם and pronounced Elohi”m-אלהי״ם. About both, the verse states twice,¹¹⁶ “HaShem-יהו״ה He is Elohi”m-אלהי״ם! HaShem-יהו״ה He is Elohi”m-אלהי״ם!” The first time corresponds to the first letter Hey-ה, and the second time corresponds to the final letter Hey-ה. The sign for these two letters Hey-ה, is the verse,¹¹⁷ “HaShem Adona”y-יהו״ה אדנ״י is my strength,” [pronounced Elohi”m Adona’y-אלהי"ם אדנ"י] or,¹¹⁸ “Adona”y HaShem-אדנ״י יהו״ה, what can You give me.” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] That is, wherever Torah mentions “Adona”y HaShem-אדנ״י יהו״ה,” as in the verse,¹¹⁹ “Lord HaShem-אדנ״י יהו״ה, by what will I know that I will inherit it?” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם].

footnotes: ¹¹⁶ Kings I 18:39 ¹¹⁷ Habakkuk 3:19 ¹¹⁸ Genesis 15:2 ¹¹⁹ Genesis 15:8

You thus have learned that the secret of the fourth letter of the Name HaShem-יהו״ה, which is the letter Hey-ה, includes all the Sefirot above it. This final letter Hey-ה of the Name HaShem-יהו"ה is called Lord-Adona”y-אדנ״י, since He is the Lord over the whole earth.

After informing you of all these important principles, contemplate and know that the Great, Glorious and Awesome Name HaShem-יהו״ה, blessed is He, includes all the other holy names mentioned in Torah, in that not a single holy name is missing from it. Now, after having informed you of this great and important matter, understand to what extent you must contemplate the Name HaShem-יהו"ה and to what extent you must be cautious of pronouncing it, for by pronouncing it, you would actually be mentioning all His holy names. More so, it would be as if you are bearing HaShem-יהו״ה, blessed is He, all his holy names, the entire world and everything therein upon your tongue. When you know this, you will understand the gravity of the verse,¹²⁰ “You shall not bear the Name of HaShem-יהו״ה your God in vain.” For, how can a lowly and despicable creature [such as you] bear the great and awesome Name HaShem-יהו״ה, blessed is He, who bears all the hosts above and below, upon your tongue!? How much more so should you dare to use Him as an axe to chop with. Rather, when mentioning HaShem-יהו״ה, blessed is He, it is fitting to praise and exalt Him, as the verse states,¹²¹ “When I call out the Name HaShem-יהו״ה, ascribe greatness to our God.”

footnotes: ¹²⁰ Exodus 20:7 ¹²¹ Deuteronomy 32:3

Know that when a person pronounces HaShem-יהו״ה, blessed is He, and moves its letters with the motion of his tongue, he causes the worlds to tremble high above. All the hosts of supernal angels rise up and ask each other, “Why is the world quaking?” They answer, “Because so and so the wicked, has mentioned the Explicit Name (Shem HaMeforash) and has uttered it upon his lips.” According to the motion by which he moved it, so are all the other names and titles that depend on it moved, and therefore, the heavens and the earth are caused to quake. They then say, “Who is this wicked person who caused the world to quake by mentioning the Great Name for naught. Is this not the same wicked one who transgressed such and such a sin on such and such day, and sinned in such and such a way on a such and such day?!” This gives them cause to recount all his sins in their entirety.

Know then, that just as when you shake the trunk of a tree, all its branches, as well as all its leaves are caused to shake, this likewise is what happens when someone pronounces the Name HaShem-יהו״ה, blessed is He. Being that they are all dependent on it, all the upper and lower hosts are caused to tremble. However, all this is when it is not done in the Holy Temple. However, [on Yom Kippur] the High Priest (Kohen Gadol) would pronounce the Name in the Holy Temple, and then, since the conduits were properly ordered, all the hosts of the world would rejoice and receive beneficence and bestow blessing to all the people of the world.

After having informed you of all these primary principles, we now must hint and inform you how the Great and Holy Name HaShem-יהו״ה, blessed is He, conducts the whole world with His great power, how all the other holy names adhere to Him, and how all other titles for Him in Torah, such as Merciful-Rachum-רחום, Graceful-Chanun-חנון, and the like, are like garments in which the King is garbed. That is, these garments are not of the actual Essential Self of the King, but are only likened to vessels and garments that the King, blessed is He, dons and adorns Himself with.

He sometime dons garments of grandeur and kingship. This is when the King is in a state of satisfaction, quiet, and security, and all the lands of His kingdom are at peace, without any destroyer or evil plague. The King then rejoices with His servants, donning pleasing raiment, adorned with jewels and vestments of glory.

Sometimes the King is beset with wars from various enemies who plunder and rob His land, in an attempt to destroy His kingdom. At such a time, the King wears different garments, such as armor, helmets, shields, swords, and bows. All His servants scurry until His wrath has passed, or until He takes revenge against his enemies and adversaries, finishing to deal with them as He desires.

Sometimes the King sits at home, without his troops or entourage. Rather, only the members of His household are present, such as His brothers, sons, wife, and those who are close to Him. At such times the King removes some of His outer garments, which He wears when His ministers and servants are still in His presence. He stays with the members of His household in this manner, and they all see Him. That is, His form is more revealed than when He wears His many garments. He also does various things with them, and is not hidden from them, as He is when He clothes Himself in garments before the masses. This is because He considers the members of His household as a limb of His own flesh, and He therefore is not concerned about removing some of His garments and adornments in their presence.

However, sometimes the King secludes Himself from all the members of His household, so that no one remains with Him except for the Queen. The King is not ashamed of removing His clothing in the presence of the Queen, as He would be with all the other members of His household.

After this introduction, I now will explain. Know that the Singular Name HaShem-יהו״ה, blessed is He, is garbed and aggrandized with the holy names, and that all the holy names adhere to the truth of this Name HaShem-יהו״ה, blessed is He. Each holy name indicates a specific matter unto itself. How is this so? When HaShem-יהו״ה, blessed is He, desires to have mercy and compassion on His world, He then dons the garment of kindness and compassion. Then, His Great Name HaShem-יהו״ה takes out the banner of kindness-Chessed and mercy-Rachamim, and engraved on that banner is the name E”l-א״ל. The sign for this is the verse,¹²² “Each man by his banner, according to the signs-Otot-אותות.” When HaShem-יהו״ה, blessed is He, takes out this banner, He then bestows goodness, compassion, shows grace to His creatures and rejoices in them. This is the secret of the verse,¹²³ “May the glory of HaShem-Kevod HaShem-כבוד יהו״ה be toward the world, may HaShem-יהו״ה rejoice in His works,” and is the secret of the verse,¹²⁴ “And he called in the Name HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עול״ם.” He then dons and is aggrandized in the raiment engraved with the quality of E”l-א״ל. This is the meaning of the words,¹²⁵ “Almighty King-E”l Melech-א״ל מלך, Who sits on the throne of mercy-Rachamim-רחמים.” This is also the meaning of,¹²⁶ “HaShem-יהו״ה, HaShem God-HaShem E”L-יהו״ה א״ל, Merciful-Rachum-רחום and Gracious-Chanoon-חנון,” and is the meaning of the verse,¹²⁷ “For, HaShem-יהו״ה your God, is a Merciful God-E”l Rachum-א״ל רחום.” The sign for this is the verse,¹²⁸ “For HaShem is a Great God*-E”l Gadol HaShem*-א״ל גדול יהו״ה, and a great King above every power-Elohi”m-אלהי״ם,” in which Elohi”m-אלהי״ם refers to the quality of judgment-Din. In other words, the quality of kindness-Chessed is greater than the quality of judgment-Din.

footnotes: ¹²² Numbers 2:2 ¹²³ Psalms 104:31 ¹²⁴ Genesis 21:33 ¹²⁵ In the Yom Kippur liturgy. ¹²⁶ Exodus 34:6 – The thirteen attributes of mercy. ¹²⁷ Deuteronomy 4:31 ¹²⁸ Psalms 95:3

With the above in mind, understand the secret of the verse,¹²⁹ “And God-Elohi”m-אלהי״ם tested (Nisah-נסה) Avraham,” [in which the word Nisah-נסה also means “to raise a banner]. That is, God-Elohi”m-אלהי״ם, which is the quality of judgment-Din, gave its banner-HaNes-הנס and flag into the hand of Avraham, who is the matter of E”l-א״ל, which is the quality of kindness-Chessed. That is, the words, “And Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” is of the same root as in the verse,¹³⁰ “Raise a banner-Nes-נס over the nations.” This is why the verse states,¹³¹ prayer. “The God of Avraham, the God of Yitzchak, [and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,]” and does not state, “and the God of Yitzchak-v’Elohei Yitzchak-ואלה״י יצחק,” because the quality of judgment-Din is conquered and ruled by the quality of kindness-Chessed, since the banner of Yitzchak, which is the quality of the title Elohi”m-אלהי״ם, has been given over into the hand of Avraham, which is the matter of the quality of the Almighty-E”l-א״ל.

footnotes: ¹²⁹ Genesis 22:1 ¹³⁰ Isaiah 62:10 ¹³¹ Exodus 3:6; Also see the Amidah

When HaShem-יהו״ה, blessed is He, is angered by the people of the world, on account of their evil deeds, He then takes out His instruments of wrath. Engraved on the banner of the instrument of wrath is the form of the title God-Elohi”m-אלהי״ם. When this is so, that the form of the name Elohi’m-אלהי"ם is engraved on the banner of HaShem-יהו״ה, He then pays the retribution of judgment-Din, and avenges Himself against the people of the world, punishing them for their wicked deeds. This is the meaning of the verse,¹³² “May God-Elohi”m-אלהי״ם arise, let His enemies be scattered, and His foes will flee before Him.” This is likewise the meaning of the verse,¹³³ “Arise, HaShem-יהו״ה, and let Your foes be scattered, let those who hate You flee from Your presence.” Now, if you ask, how is it that this latter verse says “HaShem-יהו״ה,” whereas the former verse says “God-Elohi”m-אלהי״ם”? Do you not already know that all the names are dependent on the Name HaShem-יהו״ה, and that He is garbed in them? Thus, when it says, “Arise, HaShem-יהו״ה, and let Your foes be scattered,” it is as if it is saying, “Arise, HaShem-יהו״ה, take out Your instruments of war and the banner engraved with the name Elohi”m-אלהי״ם.” This is the meaning of the verse, “May God-Elohi”m-אלהי״ם arise, let His enemies be scattered, and His foes will flee before Him.” Our teacher Moshe, peace be upon him, concealed his words, but David came and clarified them,¹³⁴ stating, “May God-Elohi”m-אלהי״ם arise.” When HaShem-יהו״ה, blessed is He, takes out the banner engraved with Elohi”m-אלהי״ם, He then dons garments of vengeance. This is the secret of the verse,¹³⁵ “Who is this coming from Edom, with sullied garments, from Botzrah?” It similarly states,¹³⁶ “He donned garments of vengeance as His attire, and clothed Himself in vengeance like a coat.”

footnotes: ¹³² Psalms 68:2 ¹³³ Numbers 10:35 ¹³⁴ Midrash Shemot Rabba 15:22 ¹³⁵ Isaiah 63:1 ¹³⁶ Isaiah 59:17

When HaShem-יהו״ה blessed is He, brings the people of the world to justice-Mishpat-משפט, He dons intermediate garments, between judgment-Din and mercy-Rachamim. He then takes out the banner upon which everything depends, engraved with the Name HaShem-יהו״ה, blessed is He. When doing so, He does not don garments of complete mercies-Rachamim, nor garments of complete judgment-Din. For, He neither judges His creatures with complete judgment-Din, nor with complete mercies-Rachamim, but with the quality of judgment-Din intermingled with the quality of mercy-Rachamim. Even so, there is a greater abundance of His quality of mercy-Rachamim than His quality of judgment-Din. This is the meaning of the verse,¹³⁷ “Slow to anger-*Erech Apayim-*ארך אפים and abundant in kindness-*v’Rav Chesed-*ורב חסד.” Nonetheless, by the fact that the verse says, “abundant in kindness-Rav Chessed-רב חסד” it is understood that there is a small measure of judgment-Din in it. For, if it was complete kindness-Chessed, why then does the verse specify, “abundant in kindness-Rav Chessed-רב חסד”? If that was the case, what difference would it make if the kindness was abundant or not? Rather, the verse means as follows: When someone sins, HaShem-יהו״ה, blessed is He, does not immediately exact punishment upon him, but is slow to anger and waits, for perhaps he will repent and return-Teshuvah. However, if he does not repent and return, he is judged according to his deeds. However, even though he is judged, if some small measure of goodness is found in him, he is judged with the quality of “abundant in kindness-Rav Chessed-רב חסד,” which leans towards kindness-Chessed. However, if no merit is found in him, then judgment is concluded for his sin. This is the meaning of the continuation of the verse, “Abundant in kindness-*v’Rav Chesed-*ורב חסד and truth-V’Emet-ואמת.” That is, the verse first says, “Slow to anger-*Erech Apayim-*ארך אפים” and “Abundant in kindness-*v’Rav Chesed-*ורב חסד,” referring to when the person is being judged, and then says “And truth-V’Emet-ואמת,” when the judgment is rendered. That is, the punishment comes upon him with “Truth-Emet-אמת,” according to straightforward and proper judgment. About this we say,¹³⁸ “Blessed is the True Judge-*Dayan HaEmet-*דיין האמת,” as the verse states,¹³⁹ “The faithful God-E”l Emunah-א״ל אמונה without corruption.” We thus have informed you that when HaShem-יהו״ה, blessed is He, judges His creatures, He judges them with an admixture of mercy-Rachamim and judgment-Din, but His justice-Mishpat-משפט is mostly kindness-Chessed, with a minority of judgment-Din. This is the meaning of the words, “Abundant in kindness-*v’Rav Chesed-*ורב חסד.”

footnotes: ¹³⁷ Exodus 34:6 ¹³⁸ In the blessing over bad tidings. ¹³⁹ Deuteronomy 32:4

When HaShem-יהו״ה, blessed is He, judges the world, it sometimes is called “The justice of HaShem-*Mishpat HaShem-*משפט יהו״ה,” and is sometimes called, “The justice of God-Mishpat Elohi”m-משפט אלהי״ם,” all of which accords to the verdict that comes out. How so? The verse states,¹⁴⁰ “For HaShem-יהו״ה is our Judge-Shofteinu-שופטינו,” and it states,¹⁴¹ “Chastise me, HaShem-יהו״ה, but with justice-Mishpat-משפט,” and,¹⁴² “HaShem-יהו״ה will come in justice-Mishpat-משפט.” We thus see that justice-Mishpat-משפט is related to HaShem-יהו״ה, blessed is He. However, at other times, justice-Mishpat-משפט is called by His title God-Elohi”m-אלהי״ם, as in the verse,¹⁴³ “When God-Elohi”m-אלהי״ם arose to pass justice-Mishpat-משפט,” and,¹⁴⁴ “For God-Elohi”m-אלהי״ם is the Judge-Shofet-שופט – He lowers this one and raises that one,” and it states,¹⁴⁵ “For all deeds come before God-Elohi”im-אלהי״ם in justice-Mishpat-משפט.” The secret is that according to the final verdict rendered, so is justice-Mishpat-משפט called at its conclusion. That is, if the final verdict comes out for mercy-Rachamim, it is called HaShem-יהו״ה, and if the final verdict comes out for judgment-Din, it is called God-Elohi”m-אלהי״ם.

footnotes: ¹⁴⁰ Isaiah 33:22 ¹⁴¹ Jeremiah 10:24 ¹⁴² Isaiah 3:14 ¹⁴³ Psalms 76:10 ¹⁴⁴ Psalms 75:8 ¹⁴⁵ Ecclesiastes 12:14

In this manner, wherever in Torah you find the Great Name, HaShem-יהו״ה, blessed is He, being called by any other names or titles, contemplate the matter. That is, consider what side that name or title leans to, whether to kindness-Chessed or mercy-Rachamim, whether to justice-Mishpat or punishment-Onesh, and consider with what quality HaShem-יהו"ה is relating to His creatures. That is, whenever Torah calls Him by any of His names and titles, understand that the Name HaShem-יהו״ה, blessed is He, is enclothed in these known garments appropriate to the time. Always remember this important principle and that it applies throughout Torah, and as a result, you will understand many hidden and concealed matters.

Now that you are aware of this, know that our sages, of blessed memory stated,¹⁴⁶ that it is forbidden to erase His holy names, but permissible to erase His other titles and adjectives, such as Merciful-Rachum-רחום, Compassionate-Chanun-חנון, Forgiving-Sole’ach-סולח, and the like. I now will now enlighten your eyes about this, with the help of HaShem-יהו״ה, blessed is He. Know that those holy names which are forbidden to erase, such as Eheye”h-אהי״ה, Elohi”m-אלהי״ם, E”l-א״ל, Elo’ah-אלו״ה, Shada”y-שדי, and the like, adhere directly to the Name HaShem-יהו״ה, blessed is He, and are close to Him. They are like a chain that the upper ministers are attached to. However, His erasable titles and adjectives, such as Merciful-Rachum-רחום, Compassionate-Chanun-חנון, Kind-Chassid-חסיד, Forgiving-Sole’ach-סולח, and the like, are like the vessels and instruments of His holy names. These titles and adjectives are the staff upon which the seventy nations, who are dominated by their seventy ministering angels, lean. Now, just as the higher ministers are attached to His holy names, except for the name Eheye”h-אהי״ה and the Name HaShem-יהו״ה, so likewise, the ministering angels of the nations are attached to the titles and adjectives that come after the holy names.

footnotes: ¹⁴⁶ Talmud Bavli, Shevuot 35a

Now that you are aware of this, know that the erasable titles and adjectives, such as Merciful-Rachum-רחום and Compassionate-Chanun-חנון, and the like, are like instruments of the holy unerasable names, and through them the holy names bring about their effects. How so? For example, the name appointed over the banner of kindness-Chessed is E”l-א״ל. The titles of E”l-א"ל, which are His servants, hosts, and troops, are the adjectives Magnanimous-Gadol-גדול, Merciful-Rachum-רחום, Compassionate-Chanun-חנון, Mighty-Chaseen-חסין, Long Patient-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, Holy-Kadosh-קדוש, Kind-Chassid-חסיד, and Forgiving-Sole’ach-סולח.

The holy name that bears the instruments of war, whose banner has judgment-Din engraved upon it, is Elohi”m-אלהי״ם. The titles of Elohi”m-אלהי"ם, which are His servants, hosts, and troops, are the adjectives Mighty-Adeer-אדיר, Judge-Shofet-שופט, Decisor-Dayan-דיין, Strong-Chazak-חזק, Powerful-Kabeer Ko’ach-כביר כח, Man of War-Eesh Milchamah-איש מלחמה, Courageous-Geebor-גבור, Exacting of sin-Poked Avon-פקד עון, Repays in Kind-Meshalem Gemul-משלם גמול.

The holy name appointed over justice-Mishpat-משפט, which includes both mercy-Rachamim and judgment-Din, has the Name HaShem-יהו״ה, blessed is He, engraved upon its banner, which includes both. His titles that are like His troops and hosts are the adjectives Kindness-Chessed, Overlooks Iniquity-Over Al Pesha-עובר על פשע, Truth-Emet-אמת, Lofty-Marom-מרום, Exalted-Ram-רם, Preserver of Kindness-Notzer Chessed-נוצר חסד, Dwelling Eternally-Shochen Ad-שוכן עד, and Holy-Kadosh-קדוש.

After informing you of this, we now must tell you why these adjectives, in particular, are unique to His name E”l-א״ל, and why those adjectives, in particular, are unique to His name Elohi”m-אלהי״ם, and why others, in particular, are unique to His Name HaShem-יהו״ה, blessed is He. We also must tell you the effects of each particular adjective and from where it is drawn.

As you already know, the Great Name that is primary over all, is His Name HaShem-יהו״ה, blessed is He. Both the upper and lower are included in this, and all the holy names are bound to it, as explained at the beginning of the book. Moreover, all His other titles and adjectives are tied to this Name and drawn from it, as also explained at the beginning of the book. This being so, when in Torah HaShem-יהו״ה, blessed is He, is called by one of His other names, such as E”l-א״ל, Elohi”m-אלהי״ם, Elo’ah-אלו״ה, Shada”y-שד״י, Tzva’ot-צבאו״ת, and the like, you need to know which quality He is positioned in, and which garment He is wearing. That is, when He called E”l-א״ל, you need to know who His camps and legions are. The same principle applies when He is called Elohi”m-אלהי״ם, as well as all His other holy names, each according to its banner, hosts, ministers and legions. Through this, you will understand all His names and adjectives, and how they all depend on His Name HaShem-יהו״ה, blessed is He.

Once you come to know this, contemplate whenever you see His Name HaShem-יהו״ה, blessed is He, called by the adjective Merciful-Rachum-רחום, and you will understand what hierarchy of titles He is positioned in and rules over. The same applies to all His other titles and adjectives, such as Graceful-Chanun-חנון, Judge-Shofet-שופט, Mighty-Adeer-אדיר,¹⁴⁷-אהי״ה, but the commentators note that this may be a typographical error in the manuscripts, and it should read Mighty-Adeer-אדיר. or Decisor-Dayan-דיין. To know this, you must know exactly what the quality called Merciful-Rachum-רחום is, or what the quality called Graceful-Chanun-חנון is, or what the quality called Judge-Shofet-שופט is.

footnotes: ¹⁴⁷ The text here reads Eheye”h

Once you know this, you need to know the place and source that each adjective is drawn from, each adjective according to its category and kind. When you understand this, your eyes will see and your heart will rejoice, and you will know and grasp where the adjective Merciful-Rachum-רחום comes from, where the adjective Compassionate-*Chanun-*חנון comes from, and where the adjective Bearer of Iniquity-Noseh Avon-נושא עון comes from. This applies to all the titles and adjectives.

Once you know this, you need to know how the titles are bound to the Name HaShem-יהו״ה, and to which place in His Name each title is bound. If you contemplate these matters, you will come to understand what exactly the quality called “fire-Aish-אש” is, and from where it came forth, and you will know what the quality called “earth-Eretz-ארץ” is etc. The same applies to all the qualities. Once you understand this, you will know which titles are drawn from the quality called “fire-Aish-אש,” and which titles are drawn from the quality called “water-Mayim-מים.” The same applies to every specific quality. When you understand this, you will understand the effect of each quality in particular. You likewise need to know and contemplate how these qualities intermingle one with the other, and you will then know the effects of each quality in particular.

Contemplate how the titles and adjectives depend on the holy names, and how the holy names are included in the Name HaShem-יהו״ה. When you comprehend this, you will understand that the entire Torah is like an explanation of the Name HaShem-יהו״ה, blessed is He, and you then will truly understand why it is called “The Torah of HaShem-יהו״ה.”¹⁴⁸ For, it indeed is the Torah of HaShem-יהו״ה. Through this you will find that sometimes the Name HaShem-יהו״ה is called by one adjective and other times it is called by a different adjective, all in accordance to the quality by which He is conducting His world. One example is the verse that states,¹⁴⁹ “HaShem-יהו״ה is Gracious-Chanun-חנון and Merciful-Rachum-רחום.” Through contemplating this, you will come to understand how the world and all its creatures depend on the Name HaShem-יהו״ה, blessed is He, and that nothing in the world can possibly be sustained except by His Great Name, blessed is He. You then will know and understand a small measure of His greatness and might, and the dominion and rule of the King, King of kings, the Holy One, blessed is He. You will then realize that you are nothing but a tiny, lowly and dark creature, standing before He who is of perfect knowledge, HaShem-יהו״ה, may the mention of His Name be blessed and elevated.

footnotes: ¹⁴⁸ Psalms 19:8 ¹⁴⁹ Psalms 145:8

Know that the bond of all the chariots, compositions, and orders of all the hosts of the world depends on three names. Of these three, two depend on the Name HaShem-יהו״ה, blessed is He. These two are called E”l-א״ל and Elohi”m-אלהי״ם. E”l-א״ל is to the right of HaShem-יהו״ה, and Elohi”m-אלהי״ם is to His left. We thus find that the entire world and all its creatures depend on these three names, E”l-א״ל, Elohi”m-אלהי״ם and HaShem-יהו״ה, E”l-א״ל to the right, and Elohi”m-אלהי״ם to the left, with HaShem-יהו״ה in the center.

This is the mystery of the verse,¹⁵⁰ “I saw HaShem-יהו״ה sitting on His throne, with all the hosts of the heavens-Shamayim-שמים standing by Him, to His right and to His left.” The word “heavens-Shamayim-שמים” here, is the matter of these two names, E”l-א״ל and Elohi”m-אלהי״ם, which together are called “the heavens-Shamayim-שמים.”¹⁵¹-שמים” is a composite of fire-Aish-אש and water-Mayim-מים. Water-Mayim-מים is the quality of the Sefirah of Magnanimity-Gedulah (also called Chessed), and is called E”l-א"ל and fire-Aish-אש is the quality of the Sefirah of Might-Gevurah, and is called Elohi”m-אלהי״ם. This is the secret of the verse,¹⁵² “Once you know that the heavens rule,” and is the secret of the verse,¹⁵³ “You Who dwell in the heavens-HaYoshvee BaShamayim-היושבי בשמים.” Those to the right are the hosts of the name E”l-א״ל and those to the left are the hosts of the name Elohi”m-אלהי״ם. And Who bears them all? The Name HaShem-יהו״ה, blessed is He. This then is the meaning of the words, “with all the hosts of the heavens-Shamayim-שמים standing by Him, to His right and to His left.” That is, those on the right lean towards merit through the matter of the name E”l-א״ל, and those to the left lean towards guilt, through the matter of the name Elohi”m-אלהי״ם. For, the quality of E”l-א״ל is for mercy-Rachamim and merit, and the quality of *Elohi”m-*אלהי״ם is for judgment-Din and guilt.

footnotes: ¹⁵⁰ Kings I 22:19 ¹⁵¹ As explained in the Third & Fourth Gate, the term “Heavens-Shamayim ¹⁵² Daniel 4:23 – מן די תנדע די שליטין שמיא ¹⁵³ Psalms 123:1

You thus will find the order of these three names that all the worlds are bound to, in a single verse, that states,¹⁵⁴ “A song by Asaph: Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה spoke and called to the earth from the rising of the sun to its setting.” Likewise, in the matter of the tribes of Reuven and Gad, when they built an altar on the other side of the river Jordan, it is written,¹⁵⁵ “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, He knows and Israel shall know. If it is in rebellion or in treachery against HaShem-יהו״ה, save us not this day.” What they meant by mentioning these three names was, “We accept the ruling of the Upper Court of Justice (Beit Din Shel Ma’alah) upon ourselves; the Upper Court being Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, since included in them are all of HaShem’s-יהו״ה qualities, whether for kindness-Chessed or for judgment-Din, whether for good or for bad. They were saying, “if our intention was good, let HaShem-יהו״ה judge us with the kindness of His name E”l-א״ל, but if our intention was evil, let HaShem-יהו״ה judge us with the judgement of His name Elohi”m-אלהי״ם, HaShem-יהו״ה is the one who knows.” Guard this principle well.

footnotes: ¹⁵⁴ Psalms 50:1 ¹⁵⁵ Joshua 22:22

After having informed you of this, we must now begin explaining the mystery of the thirty titles hinted at in the beginning of Yechezkel’s prophecy, which speaks of the Chariot (Merkavah),¹⁵⁶ “It happened in the thirtieth year.” This refers to the mystery of the thirty titles that uphold the Chariot (Merkavah), through which HaShem-יהו״ה, blessed is He, judges all His creatures, whether for good or its opposite, to bestow goodness or punishment, life or death, all according to what is appropriate to the world. Even though all His judgments, blessed is He, lean toward mercy-Rachamim, nonetheless, upon the conclusion of the judgment He does not yield, nor does He overlook anything, and although He is long-suffering and awaits to exact judgment, at the end of it all, He exacts the judgment. About this our sages, of blessed memory, said,¹⁵⁷ “Whosoever says that the Merciful One overlooks sin, may his innards be dissolved. He rather is forbearing, but in the end, He collects His due.” Therefore know that each of these three names, E”l-א״ל, Elohi”m-אלהי״ם, HaShem-יהו״ה, brings about its unique effects, and that each one bears nine primary adjectives. That is, together with the name, they each possesses ten, thus totaling thirty. Moreover, they all depend on the Name HaShem-יהו״ה, blessed is He, and He is included with all of them.

footnotes: ¹⁵⁶ Ezekiel 1:1 ¹⁵⁷ Talmud Yerushalmi, Shekalim 5:1; Midrash Bereishit Rabba 67:4; Midrash Tehillim 10:3; Esther Rabba 7:20; Pesikta d’Rav Kahana 24:11 and elsewhere.

Now, these titles are all called “wings-Knafayim-כנפיים,” and since HaShem-יהו״ה, blessed is He, judges all creatures of the world with the judgement that is appropriate to them, He judges them with these thirty titles. Now, being that the creatures are changed by them, either for good or for bad, these thirty titles are also called “changes-Shinuyim-שינויים.” You thus will find that the creatures are judged by them. How so? For example, a person who is righteous-Tzaddik will be judged differently (Meshuneh-משונה) than a person who is wicked (Rasha). That is, because they are different (Meshuneh-משונה), their judgments will be different (Meshuneh-משונה). In other words, according to the differences (Shinuyim-שנויים) between people, so will their judgements be different, each judgement being appropriate to that person. How so? The final verdict of HaShem’s-יהו"ה title “Merciful-Rachum-רחום” is for the good, whereas the final verdict of His title “Man of War-Ish Milchamah-איש מלחמה” is to punish. That is, according to the qualities of each person, so will the final verdict be.

Thus, since these three names, Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, each include ten, the total being thirty modes of judgment that differ between one creature and another, the verse therefore states,¹⁵⁸ “It happened in the thirtieth year-Shanah-שנה,” referring to the thirty changes-Shinuyim-שינויים in judgement. That is, during that time, the prophet Yechezkel, peace be upon him, came in the Name of HaShem-יהו"ה, blessed is He, to tell the children of Israel that they were so sinful, that no room was left in any of the thirty differences-Shinuyim-שנויים of the Upper Court of Justice (Beit Din Shel Ma’alah) to find merit for them and protect them from the destruction of Jerusalem. Rather, according to the final ruling rendered in unanimity by Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, including all thirty titles, all were in agreement that according to true justice, Jerusalem should be destroyed. This is the secret of the words, “It happened in the thirtieth year-Shanah-שנה.”

footnotes: ¹⁵⁸ Ezekiel 1:1

When judgment was rendered by consensus of all thirty titles, Jerusalem was destroyed. That is, Jerusalem-ירושלים refers to the fourth quality of the Name HaShem-יהו״ה, that is, the fourth letter of His Name HaShem-יהו״ה, which is its final letter Hey-ה. About this the verse continues,¹⁵⁹-יהו״ה, and “the fifth” refers to the letter Hey-ה-5, which is the fifth letter of the Aleph-Bet and has a numerical value of five. “In the fourth [month], on the fifth of the month.” The Indwelling Presence of HaShem-יהו״ה (Shechinah), which is the final letter Hey-ה of His Name and is called “I am HaShem-Anee HaShem-אני יהו״ה,” then went into exile. This is the inner meaning of the continuation of the verse, “and I-*vaAniee-*ואנ״י was in the exile.” That is, the quality of “I-Anee-אני,” which is the fourth quality - the fourth letter of His Name, called “I am HaShem-Anee HaShem-אני יהו״ה” - went into exile. About this our sages, of blessed memory, stated,¹⁶⁰ “Come and see how beloved the Jewish people are. Wherever they were exiled, the Indwelling Presence of HaShem-יהו״ה (Shechinah) went with them.” This being so, we have informed you of the mystery of the words, “It happened in the thirtieth year-Shanah-שנה,” referring to the matter of the thirty changes-Shinuyim-שינויים within which HaShem-יהו״ה garbs Himself. We now must begin explaining each one in particular and to which family it belongs.

footnotes: ¹⁵⁹ Ezekiel 1:1 ibid. “The fourth” refers to the fourth letter of the Name HaShem ¹⁶⁰ Talmud Bavli, Megillah 29a

However, before we begin explaining, we first must inform you that the Great Name HaShem-יהו״ה, blessed is He, is the Singular Name-Shem HaMeyuchad-שם המיוחד. It is called the Singular Name-Shem HaMeyuchad-שם המיוחד, because the Name HaShem-יהו"ה, blessed is He, is singular and unique to the Jewish people alone, whereas the other nations of the world have no portion in Him whatsoever. Rather, the angelic ministers of the other nations adhere to His other holy names and titles, which are like wings or garments of the Name HaShem-יהו״ה, blessed is He. It is those titles and garments that the angelic ministers of the nations hold on to and are sustained by. However, not a single one of them has any direct connection to the Name HaShem-יהו״ה, blessed is He, whatsoever, but only to His other names and titles, which are His garments. Rather, the Name HaShem-יהו״ה, blessed is He, as He is alone, is singular to the Jewish people only. This is the secret of the verse,¹⁶¹ “HaShem-יהו״ה has chosen you for Himself to be a treasured people from amongst all the peoples on the face of the earth.” This is likewise the secret of the verse,¹⁶² “For HaShem’s-יהו״ה portion is His people.” HaShem-יהו״ה thus placed His name upon the Jewish people, and His Name is proclaimed upon them alone, whereas none of the nations who serve false gods have any portion in Him, whatsoever. This is the meaning of the verse,¹⁶³ “For all the peoples will go, each man in the name of his god, but we will go in the Name HaShem-יהו״ה our God, forever and ever.”

footnotes: ¹⁶¹ Deuteronomy 14:2 ¹⁶² Deuteronomy 32:9 ¹⁶³ Micah 4:5

This is the meaning of what our sages, of blessed memory,¹⁶⁴ taught on the verse,¹⁶⁵ “Then all the peoples of the earth will see that the Name HaShem-יהו״ה is proclaimed over you, and they will fear you.” This great mystery was revealed by Yehoshua, peace be upon him, when the people of Ai killed some of the children of Israel.¹⁶⁶ He said, “Master of the worlds, Your Name HaShem-יהו״ה is singular to the Jewish people alone. If the nations destroy the name of Israel, then,¹⁶⁷ ‘What will You do for Your Great Name?’” This is the secret of the verse,¹⁶⁸ “For Your Name is proclaimed upon Your city and upon Your people.”

footnotes: ¹⁶⁴ See Talmud Bavli, Brachot 6a; Zohar I 23b ¹⁶⁵ Deuteronomy 28:10 ¹⁶⁶ Joshua 7 ¹⁶⁷ Joshua 7:9 ¹⁶⁸ Daniel 9:19

Now, if you ask, “What is the meaning of the words, ‘upon Your city and upon Your people’?” Know that the ministering angels above have two aspects below. One aspect is in the earth itself, meaning, in that place on earth that is under the dominion of that minister. The other aspect is in the nation, meaning, in the nation that dwells in that land. We thus find that each of the seventy ministering angels has a known portion on earth, and a known portion in the nations. This is the mystery of the seventy families of the descendants of Noach that are listed toward the end of the Torah portion of Noach, concluding with the verse,¹⁶⁹ “These are the families of Noach’s descendants according to their generations, by their nations; and from these, the nations were separated on the earth after the Flood.” The word “separated-Nifredoo-נפרדו” here, refers to their dispersion. For, at the time of the dispersion, all the nations were separated to their languages and lands, as it states,¹⁷⁰ “From there HaShem-יהו״ה scattered them over the face of the whole earth.” And at the time of the dispersion, each nation was separated to its specific ministering angel, as it states,¹⁷¹ “Now I will return to do battle with the minister of Persia; then I will depart. But behold – the minister of Greece approaches.” At that time, each ministering angel took its portion of the earth and its portion of the nations. HaShem-יהו״ה, blessed is He, also took His portion. From the earth, He took Jerusalem as His portion, and from mankind He took the children of Israel as His portion, as it states,¹⁷² “When the Supreme One gave the nations their inheritance, when He separated the children of man,” and then continues,¹⁷³ “For HaShem’s-יהו״ה portion is His people.” Thus, since HaShem’s-יהו״ה portion of the earth is Jerusalem, and His portion in the nations are the Jewish people, the Name HaShem-יהו״ה is thus proclaimed upon Jerusalem and upon the Jewish people. This is the secret of the verse,¹⁷⁴ “For Your Name is proclaimed upon Your city and upon Your people.”

footnotes: ¹⁶⁹ Genesis 10:32 ¹⁷⁰ Genesis 11:9 ¹⁷¹ Daniel 10:20 ¹⁷² Deuteronomy 32:8 ¹⁷³ Deuteronomy 32:9 ¹⁷⁴ Daniel 9:19

Now, if you say, “Does the verse not state,¹⁷⁵ ‘For HaShem-יהו״ה has chosen Zion’”? That is, it says Zion, not Jerusalem. Know that when the Indwelling Presence of HaShem-יהו״ה, blessed is He (Shechinah), first descended to dwell in Jerusalem, it did so by way of Zion, as it states,¹⁷⁶ “Blessed is HaShem-יהו״ה from Zion,” and it states,¹⁷⁷ “Out of Zion, the consummate beauty, God-Elohi”m-אלהי״ם appeared.” That is, HaShem-יהו״ה appeared from Zion to dwell in Jerusalem.

footnotes: ¹⁷⁵ Psalms 132:13 ¹⁷⁶ Psalms 135:21 (The continuation of the verse is, “He who dwells in Yerushalayim, Selah!”) ¹⁷⁷ Psalms 50:2

Now, as you already know, the secret of the Name HaShem-יהו״ה, blessed is He, is singular to the Jewish people. This is the secret of the verse,¹⁷⁸ “For HaShem-יהו״ה will not forsake His people, for the sake of His Great Name.” That is, though they are not as righteous as they should be, nevertheless, “HaShem-יהו״ה will not forsake His people.” Why? Because they have a portion in His Great Name, and just as His Great Name undergoes no change, so likewise, the Jewish people cannot be extinguished. This is the secret of the verse,¹⁷⁹ “For I HaShem-יהו״ה have not changed; and you, the children of Yaakov, have not perished.”

footnotes: ¹⁷⁸ Samuel I 12:22 ¹⁷⁹ Malachi 3:6

Now that you are aware of this, I will explain the above-mentioned analogy. Know that when HaShem-יהו״ה, blessed is He, appears before the nations, it is like a king appearing before all His ministers and servants, at which time He is garbed in garments of kingship, or garments of war and the like, and as we informed you before, He does not appear before them except in his garments and adornments. Therefore, the nations who serve false gods do not see HaShem-יהו״ה, being that His many titles and garments cover and conceal Him from them. However, when HaShem-יהו״ה, blessed is He, stands with the congregation of Israel, He stands with them like a king with the members of his household, in that He removes some of His outer garments. That is, it is the way of the king to remove some of his outer garments when he is with the members of his household. This is the secret of the verse,¹⁸⁰ “Three times a year all your males should appear (Yeira’eh-יראה) before HaShem-יהו״ה your God,” about which our sages, of blessed memory, stated,¹⁸¹ “Just as one comes to see (Lirot-לראות), so also, he comes to be seen (Leira’ot-ליראות).”

footnotes: ¹⁸⁰ Deuteronomy 16:16 ¹⁸¹ Talmud Bavli, Chagigah 2a

Now, a very great secret is hinted here, this being the matter of, “All are obligated in [the mitzvah of] ‘appearance-Re’iyah-ראיה.’”¹⁸² Now, though it is true that when HaShem-יהו״ה, blessed is He, unites with the Jewish people in the Holy Temple, He removes some of His garments, these being His titles, as our sages stated about the Explicit Name (Shem HaMeforash),¹⁸³ “In the Holy Temple, [the priest] utters the Name as written, but in the rest of the country His title [of Lordship-Adona”y-אדנ״י] is uttered,” and although the Jewish people see the true reality of the Name HaShem-יהו״ה, may He be blessed and elevated, more than the other nations, nonetheless, to a certain extent, He still is garbed in His garments and titles. The reason is because the multitude are not all fit to attain the true reality of His Name HaShem-יהו״ה, and are incapable of knowing His ultimate might and strength.

footnotes: ¹⁸² Chagigah 2a ibid. – meaning both “to be seen” and “to see.” ¹⁸³ Mishnah Sotah 7:6

However, when HaShem-יהו״ה, blessed is He, unites with the righteous-Tzaddikim and the pious-Chassidim – the fathers of the world and its mighty ones – He then removes all His titles from Himself and, “HaShem-יהו״ה alone is exalted!”¹⁸⁴ At such times, the Name HaShem-יהו״ה is with the Jewish people like a king who has disrobed all his garments and is united with his wife, the queen. This is the secret of the verse,¹⁸⁵ “Return, O’ wayward children, declares HaShem-יהו"ה, for I-Anochi-אנכי have cohabited with you,” and it states,¹⁸⁶ “I have betrothed you to Me forever.” This betrothal is like the king who removes his garments to unite with his wife. In the same manner, the Name HaShem-יהו״ה removes all His titles and garments and unites with the Jewish people, with their pious-Chassidim and their pure and holy ones.

footnotes: ¹⁸⁴ Isaiah 2:11 ¹⁸⁵ Jeremiah 3:14 ¹⁸⁶ Hosea 2:21

This is the secret of the verse,¹⁸⁷ “I have removed My robe, how shall I don it?” The explanation is that in this verse the Holy One, blessed is He, berates the Jewish people and says, “I already have removed My robe” – referring to all the titles called “My robe-Kutanti-כתנתי,” so that none of the nations who serve false gods can have any connection or hold on My Name – “and I remain alone with the Jewish people. Why then do you sin and want Me to return and don the titles that the nations who serve false gods take hold of, by which they will take you into exile?” He therefore said, “I have removed My robe,” and continued,¹⁸⁸ “I have bathed My feet. How can I soil them?” That is, “I have bathed My feet” refers to the Indwelling Presence of HaShem-יהו״ה (Shechinah), which is called, “My footrest,”¹⁸⁹ and have cleansed it from the impurities of the lands of the nations, having removed it from exile, where it was exiled with the Jewish people. How then do you cause Me to again take Her with you into exile in the lands of the nations, where she will become soiled by their impurities?! This is the secret of the verse, “I have bathed My feet. How can I soil them?”

footnotes: ¹⁸⁷ Song of Songs 5:3 ¹⁸⁸ Song of Songs 5:3 ¹⁸⁹ Isaiah 66:1; Talmud Bavli, Chagigah 16a

This being so, contemplate that when the Jewish people went into their exile, HaShem-יהו״ה, blessed is He, donned three garments which are the “robe-Kutonet-כתונת,” by which the nations of the world took hold of Him. This is the secret of the verse,¹⁹⁰ “O’ God-Elohi”m-אלהי״ם! The nations have entered Your inheritance,” and they then were exiled to Babylonia. This then, is the meaning of the verse,¹⁹¹ “And it happened-*Vayehiy-*ויהי in the thirtieth year-Shanah-שנה.” That is, the term “And it happened-Vayehiy-ויהי” means “Woe-Oy Vei-אוי וי,”¹⁹²) that wherever the term ‘And it happened-Vayehiy-ויהי’ is stated, it indicates grief,” as if to say “Oy Vey-אוי וי” meaning woe and mourning. Also see Chiddushei Aggadot of the Maharsha there; Avodat HaKodesh of Rabbi Meir Ibn Gabbai, Section 4, Ch. 19 on Ezekiel 1:1. and refers to when HaShem-יהו״ה garbed Himself in all the titles and garments, and the Indwelling Presence of HaShem-יהו״ה (Shechinah), descended to Babylonia, as in the continuation of the verse, “and I-*vaAniee-*ואנ״י was in the exile, by the River Kvar.” The River Kvar-Nehar Kvar-נהר כבר refers to the river-Nahar-נהר that already was-Kvar Hayah-כבר היה, meaning, one of the rivers that came out of Eden.

footnotes: ¹⁹⁰ Psalms 79:1 ¹⁹¹ Ezekiel 1:1 ¹⁹² See Talmud Bavli, Megillah 10b (and elsewhere), “We have a tradition received from the Men of the Great Assembly (Anshei Knesset HaGedolah

All the above refers to a time of exile. However, in the coming future, when the Indwelling Presence of HaShem-יהו״ה (Shechinah), will return to Her place, HaShem-יהו״ה will remove all the garments, titles and wings, and the Jewish people will then behold the Name HaShem-יהו״ה with their eyes.¹⁹³) and on. This is the meaning of the verse,¹⁹⁴ “Your Teacher will no longer be hidden behind His garment, and your eyes will behold your Teacher.” The meaning of the words, “Your Teacher will no longer be hidden behind His garment-Lo Yikanef-לא יכנף,” is that He no longer will wear those titles called wings-Knafayim-כנפיים, in which HaShem-יהו״ה, blessed is He, concealed and hid Himself from them, in that they did not merit to see Him. This is the meaning of the words, “Your Teacher will no longer be hidden behind His garment.” How does the verse continue? It states, “And your eyes will behold your Teacher.” This is the secret of the verse,¹⁹⁵ “Eye to eye shall they see, when HaShem-יהו״ה returns to Zion,” and it likewise states,¹⁹⁶ “And they will say on that day, ‘Behold! This is our God; we hoped to Him that He would save us; This is HaShem-יהו״ה for Whom we hoped.” When will this happen? When HaShem-יהו״ה will remove His garments and titles, and will remove the wings-Knafayim-כנפיים.” This is the meaning of the words, “Your Teacher will no longer be hidden behind His garment-Lo Yikanef-לא יכנף.”

footnotes: ¹⁹³ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah ¹⁹⁴ Isaiah 30:20 ¹⁹⁵ Isaiah 52:8 ¹⁹⁶ Isaiah 25:9

Now, from where do we know that the wings-Knafayim-כנפיים hide and conceal? From the verse,¹⁹⁷ “And beneath the firmament, their wings-Kanfeihem-כנפיהם were paired one with the other; for each, two covered them on this side, and for each, two covered them on that side, [thus covering] their bodies.” That is, about both, a term of covering-Kisuy-כסוי was used. It likewise is written,¹⁹⁸ “The Serafim angels stood above [at His service]. Each one had six wings-Knafayim-כנפים. With two it would cover its face, with two it would cover its legs, and with two it would fly.” Now, the flying-Afifah-עפיפה and the covering-Kisuy-כסוי come together, for when the Indwelling Presence of HaShem-יהו״ה (Shechinah), withdraws to above, wings are made for Her. She withdraws and the Jewish people no longer see Her, as written,¹⁹⁹ “He mounted a cherub and flew-VaYa’of-ויעף,” referring to one of the ten journeys of the Indwelling Presence of HaShem-יהו״ה (Shechinah), as stated in Tractate Rosh HaShanah.²⁰⁰

footnotes: ¹⁹⁷ Ezekiel 1:23 ¹⁹⁸ Isaiah 6:2 ¹⁹⁹ Psalms 18:11 ²⁰⁰ Talmud Bavli, Rosh HaShanah 31a

You thus have learned that the titles-Kinuyim-כנויים are the matter of the wings-Knafayim-כנפיים and robe-Kutonet-כתנת in which HaShem-יהו״ה, blessed is He, garbs Himself, and He then is hidden and concealed. This is why He warned the Jewish people,²⁰¹ “I have removed My robe, how can I don it?” That is, His desire is to fulfill the matter of,²⁰² “Your Teacher will no longer be hidden behind His garment-Lo Yikanef-לא יכנף.”

footnotes: ²⁰¹ Song of Songs 5:3 ²⁰² Isaiah 30:20

Now, you might ask as follows: “Since you said that in the coming future, HaShem-יהו״ה, blessed is He, will remove the robe-Kutonet-כתנת and wings-Knafayim-כנפיים, this being so, would not the seventy supernal ministers be eradicated from the world?! And if so, would not the form of the supernal chariot (Merkavah) be blemished, like a body without limbs, and the straightforward line would be lacking!?” Know that this is not so, as I now will explain, with the help of HaShem-יהו״ה, blessed is He.

Know that HaShem-יהו״ה, blessed is He, made all the supernal orders and the form of the supernal chariot (Merkavah) according to the mystery of the seventy ministering angels, for through them the greatness of His Kingship becomes apparent. These ministering angels are like servants who stand outside the palace of the King, ready to fulfill his will. Through His many ministers, butlers, and servants, the greatness of the King and His dominion becomes apparent, as in the verse,²⁰³ “In a multitude of people is the king’s glory, but without a regime, rulership is broken.” Therefore, all seventy ministering angels positioned outside the inner circle, are a great attestation to the Kingship of HaShem-יהו״ה, blessed is He, and all are included in the mystery of the form of man-Adam-אדם.

footnotes: ²⁰³ Proverbs 14:28

About them King David, peace be upon him, said the Psalm,²⁰⁴ “From the straits I called Ya”h-י״ה, with expanse Ya”h-י״ה answered me. HaShem-יהו״ה is with me, I have no fear; what can man do to me?” Now, how can HaShem’s-יהו״ה greatness be compared to man, a lowly creature who is but maggots and worms?! What praise is it to HaShem-יהו״ה, blessed is He, to say,²⁰⁵ “It is better to take refuge in HaShem-יהו״ה than to rely on man”?! Is it appropriate to say such a thing?! Does not even the greatest imbecile understand this?! What kind of praise is this for the Ever-Present One, HaShem-יהו״ה, blessed is He?

footnotes: ²⁰⁴ Psalms 118:5-6 ²⁰⁵ Psalms 118:8

Know that it is not so, but that this is a very deep secret in the mysteries of the Supernal Chariot (Merkavah). Know that the seventy ministering angels are positioned around the Supernal Chariot (Merkavah), and those who know the secrets, know that they are included in the mystery of the order and form called man-Adam-אדם. When they are gathered with their seventy crowns, then together as one they are called “man-Adam-אדם,” and their eyes all look to the Name HaShem-יהו״ה, blessed is He, to give them strength, sustenance, income, and whatever each one needs to sustain his specific nation. Moreover, they altogether have no power or light of their own, but solely what they receive from the Name HaShem-יהו״ה, blessed is He, in that He is the source and wellspring from which they all draw and by which they all are sustained. It is He who apportions reward to each ministering angel, and from the reward each receives, the ministering angel provides sustenance to his nation, bestowing goodness to the land apportioned to him, and to the nation apportioned to him.

In this manner, every Rosh HaShanah (New Year) HaShem-יהו״ה, blessed is He, apportions to each ministering angel his portion by which to sustain his land and nation. This is the secret of the statement,²⁰⁶ “About the provinces it is said, which is [destined] for hunger, and which for satiety, and for the creatures – [on Rosh HaShanah] they are remembered, to remember them for [either] life or death etc.,” and no nation in the world has the power to add to the portion given to its ministering angel on Rosh HaShanah. Even if that nation would pray throughout the year for goodness and sustenance to be added to it, over and above what was decreed on Rosh HaShanah, all their prayers would be in vain.

footnotes: ²⁰⁶ Vayikra Rabba 29:1; Also see the Musaf liturgy of Rosh HaShanah.

However, because they are HaShem’s-יהו"ה portion, this is not so of the Jewish people. Thus, though on Rosh HaShanah they stood in judgment, nevertheless, on any day they wish, they can tear up that judgment and elicit renewal for the good. This is as stated in Torah,²⁰⁷ “For which is a great nation that has a god-Elohi”m-אלהי״ם who is close to it, as HaShem-יהו״ה our God is whenever we call Him?” Deeply contemplate the greatness of this verse. It also is written,²⁰⁸ “That He may do justice-Mishtpat-משפט with His servant, and justice-Mishpat-משפט with His people Israel; the need of each day in its day.” That is, every single day the Jewish people can tear up and rescind the decree that was sentenced upon them on Rosh HaShanah, and they can renew it for the good. No other nation can do this. This is because not one of the seventy ministering angels can add to his nation, beyond the reward apportioned to it on Rosh HaShanah.

footnotes: ²⁰⁷ Deuteronomy 4:7 ²⁰⁸ Kings I 8:59

This is why in the Rosh HaShanah prayers it was established to recite, “It is incumbent upon us to praise the Master of all-Aleinu L’Shabei’ach-עלינו לשבח.” If you contemplate the words of this prayer, you will discover that the matter of the seventy nations, which are the seventy families of the children of Noach, is mentioned in it. It therefore mentions “the nations of the lands,” and, “the families of the earth.” Now, the statement there that,²⁰⁹ “They pray to a god-El-אל who cannot save,” does not refer to the Almighty God-E”l-א״ל, but to their ministering angel. That is, though all their ministers are called mighty-El-אל because of their greatness and level,²¹⁰-א״ל is a shared titles that is also used in regard to angels and created beings, as in the Talmudic dictum (Gittin 60b), “Whoever is mightier prevails-Kol d’Alim Gvar-כל דאלים גבר,” or like the Talmudic statement (Kiddushin 59a), “A valley of strongmen-B’Aga D’Aleemay-באגא דאלימי.” Similarly, this terminology is found in Psalms (58:2), which states, “Is it so that (you) mighty-ones (*Ailem-*אלם) speak righteousness?” See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, The Gate of The Title (Shaar HaKinuy), at greater length. they nonetheless are unable to save. For none can either add or subtract from what was apportioned to him on Rosh HaShanah. For, the angelic minister of each nation himself looks to the portion apportioned to him from the House of the Great King, HaShem-יהו״ה, blessed is He, just like all other deficient beings in the world, and he too only receives his portion. Therefore, he certainly “cannot save,” for there is no salvation except in the Name HaShem-יהו״ה, blessed is He. This is the meaning of the verse,²¹¹ “Israel is saved through HaShem-יהו״ה, an eternal salvation.”

footnotes: ²⁰⁹ This is the continuation of the Aleinu prayer in the Sefardic tradition. ²¹⁰ That is, the title Mighty-E”l ²¹¹ Isaiah 45:17

It thus is incumbent that you contemplate and understand that, in and of themselves, all the supernal ministers are deficient and lacking, unless HaShem-יהו״ה, blessed is He, grants them food and sustenance. Know that all the angelic ministers and their nations receive their sustenance from the first letter of the Name HaShem-יהו״ה, blessed is He. This is the secret of the verse,²¹² “You open Your hand-Yadecha-ידיך, and satisfy the desire of all the living,” which is to be understood as, “You open Your Yod-יודי״ך.”²¹³

footnotes: ²¹² Psalms 145:16 ²¹³ Also see Tikkunei Zohar 7b

We thus find that the verse states,²¹⁴ “It is better to take refuge in HaShem-יהו״ה than to rely on man.” That is, no one should ever trust that his salvation will come from the ministering angels included in the name “man-Adam-אדם.” For, no being in the world, not an upper supernal being nor a lower being, has any influence or beneficence whatsoever, in and of itself, except what is granted to it by HaShem-יהו״ה, the Great King, blessed is He. The verse therefore states, “It is better to take refuge in HaShem-יהו״ה than to rely on man-Adam-אדם,” referring to the known stature of man-Adam-אדם which includes the totality of the Supernal Chariot-Merkavah-מרכבה.

footnotes: ²¹⁴ Psalms 118:8

The next verse then continues,²¹⁵ “It is better to take refuge in HaShem-יהו״ה than to rely on the generous-Nedivim-נדיבים.” You may ask, “Who does ‘the generous-Nedivim-נדיבים’ refer to?” However, know that the amongst the angelic ministers positioned in line around the Supernal Chariot (Merkavah), there are those to the right and those to the left. Those to the right are generous and magnanimous, whereas those to the left are harsh, and do not even give to their own nations, except by way of judgment and difficulty. The verse therefore reemphasizes and states, “It is better to take refuge in HaShem-יהו״ה than to rely on the generous-Nedivim-נדיבים.” That is, a person might think that a he can rely on the angelic ministers who are positioned to the right and are generous. However, one cannot place his trust in them, for they too are nothing, in and of themselves, having no salvation or deliverance at all, except whatever is granted to them from the Name, meaning from HaShem-יהו״ה, blessed is He. The verse therefore states, “It is better to take refuge in HaShem-יהו״ה than to rely on the generous-Nedivim-נדיבים.”

footnotes: ²¹⁵ Psalms 118:9

After stating this, the Psalm then continues and further elucidates. That is, just as all the supernal ministers are positioned surrounding the Name HaShem-יהו״ה, blessed is He, so likewise, all their families below surround the Jewish people, the portion of HaShem-יהו״ה, blessed is He. The verse therefore states,²¹⁶ “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” Notice the great extent he went to in explaining. That is, he says that just as Above, HaShem-יהו״ה is in the center and the angelic ministers of the nations surround Him, so also below, Israel is in the center and all the nations surround them. Why is Israel in the center? Because they are HaShem’s-יהו״ה portion and they inherit the land that is HaShem’s-יהו״ה portion below, this being Jerusalem. The verse therefore states,²¹⁷ “This is Jerusalem!” – “The portion of HaShem-יהו״ה”²¹⁸ – “I have placed her in the midst of the nations, and all around her are countries.” As you can see, three are in the center: HaShem-יהו״ה is in the center above, and all the ministering angels surround Him, as it states,²¹⁹ “I saw HaShem-יהו״ה sitting on His throne, with all the hosts of heaven standing by Him, to His right and to His left.” The Jewish people are in the center below, and all the nations surround them, as it states,²²⁰ “All the nations surround me.” Jerusalem is the portion of HaShem-יהו״ה in the land of Israel, which is surrounded by the lands of the nations. The verse therefore states,²²¹ “This is Jerusalem!” – “The portion of HaShem-יהו״ה”²²² – “I have placed her in the midst of the nations, and surrounding her are countries.” It thus is clear that the Name HaShem-יהו״ה, the Jewish people, and Jerusalem, are three positioned in the center, and all the ministers and countries surround them.

footnotes: ²¹⁶ Psalms 118:10 ²¹⁷ Ezekiel 5:5 ²¹⁸ Zachariah 2:16 ²¹⁹ Kings I 22:19 ²²⁰ Psalms 118:10 ²²¹ Ezekiel 5:5 ²²² Zachariah 2:16

David therefore said,²²³ “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” That is, they come to torment me and to do evil to me, but I do not fear them or their upper ministering angels. Why? Because,²²⁴ “HaShem’s-יהו״ה portion is His people,” and the portion of the Jewish people is HaShem-יהו״ה. He is the master of all and the sustainer of all. David therefore continued, “In the Name of HaShem-יהו״ה, I cut them off!” Now, about this term, “I cut them off-Ameelam-אמילם,” with the help of HaShem-יהו"ה I will open your eyes and reveal wonders of the Supernal mysteries.

footnotes: ²²³ Psalms 118:10 ²²⁴ Deuteronomy 32:9

Know that the seventy ministers were given four heads by which to afflict the children of Israel. If the Jewish people sin, these four heads enter and separate between HaShem-יהו״ה and Israel. At such a time, the Jewish people are subject to shame, disgrace, mockery and desolation at the hands of the nations. All the conduits that should otherwise come to the Jewish people from the goodness bestowed to them by the Name HaShem-יהו״ה, are then in a state of disrepair, and leak out to the lands of the ministers of the nations. About this King Solomon, peace be upon him, cried out and said,²²⁵ “Because of three things the earth trembles, and because of a fourth, she cannot bear it: Because of a slave who reigns.” This refers to the upper ministering angels who derive influence from the conduits that come to the Jewish people, but are broken and leak out to them, so that instead of the Jewish people reigning, they reign.

footnotes: ²²⁵ Proverbs 30:21-22

The verse continues, “Because of a scoundrel who is sated with bread.” This refers to the nations of the seventy ministering angels who serve false gods, who are sated and corpulent because of the abundant goodness coming from their ministering angels, from the goodness that should have flowed to the Jewish people. However, because the conduits are broken, the ministers of the nations receive the beneficence instead of the Jewish people, and when they are filled with this goodness, their nations become wealthy and are full of all manner of beneficence and goodness. This is why we find that the ministering angels wait and hope for the Jewish people to sin, so that they can obstruct between HaShem-יהו״ה and His people, and then the beneficence that should come to the Jewish people from HaShem-יהו״ה, will come to them instead. About this the prophet Yishayahu said,²²⁶ “Surely, the hand of HaShem-יהו״ה is not too limited to save, nor is His ear heavy from hearing; rather, your sins have separated between you and your God.”

footnotes: ²²⁶ Isaiah 59:1-2

David therefore said,²²⁷ “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” Now, about this term, “I cut them off-Ameelam-אמילם,” know that the four heads that were given to the seventy ministering angels to obstruct between the Jewish people and HaShem-יהו"ה, by which to torment and do evil to them, when the Jewish people sin – these four heads are called the four external shells-Kelipot. They also are generally referred to as “the foreskin-Orlah-ערלה.”²²⁸-ערלה” refers to the foreskin that is removed during the circumcision, as well as to the fruits of a fruit tree during its first four years, during which time they are forbidden from consumption, as will soon be discussed. Of these four external shells-Kelipot, three are hard and thick, whereas the fourth husk-Kelipah, which is juxtaposed to the Name HaShem-יהו״ה, is thin.

footnotes: ²²⁷ Psalms 118:10 ²²⁸ The “Orla

In describing the Act of the Chariot (Ma’aseh Merkavah) when the children of Israel were in exile, the prophet Yechezkel said to them, “Know that there are four hard shells-Kelipot that I see separating between you and HaShem-יהו״ה, because of which you are in this exile in Babylonia.” How so? He first said,²²⁹ “The heavens opened and I saw visions of God-Elohi”m-אלהי״ם.” He then explained that he did not perceive these “visions of God-Elohi”m-אלהי״ם” immediately, but first saw these husks-Kelipot separating him from the visions of God-Elohi”m-אלהי״ם. This is why he first said,²³⁰ “I saw, and behold! There was a stormy wind (Ru’ach Se’arah-רוח סערה) coming from the north.” This is the first [and most] external husk-Kelipah. He then continued, “a great cloud (Anan Gadol-ענן גדול).” This is the second external husk-Kelipah. He then continued, “with a flashing fire (Aish Mitlakachat-אש מתלקחת).” This is the third external husk-Kelipah. He then continued, “and a brilliance (Nogah-נוגה) surrounding Him.” This is the fourth thin husk-Kelipah that we mentioned. Only afterward did he begin speaking of the mystery of HaShem-יהו״ה, stating, “From its midst was like the eye of the Chashmal-חשמל,” which he concluded by explaining,²³¹ “that had the appearance of the likeness of the glory of HaShem-יהו״ה.” These then, are the four external husks-Kelipot which separate between the Jewish people and HaShem-יהו״ה, blessed is He. They generally are called “the foreskin-Orlah-ערלה,” and the verse thus states,²³² “All the nations are uncircumcised-Areilim-ערלים.”

footnotes: ²²⁹ Ezekiel 1:1 ²³⁰ Ezekiel 1:4 ²³¹ Ezekiel 1:28 ²³² Jeremiah 9:25

HaShem-יהו״ה therefore said to Avraham, “Avraham, My son, walk before Me and be perfect.”²³³ Avraham answered, “Master of the worlds, how shall I stand before You in perfection?” HaShem-יהו״ה responded, “When you remove the foreskin-Orlah-ערלה from your body, since that is the portion of the nations who are called ‘uncircumcised-Areilim-ערלים.’” HaShem-יהו"ה therefore said to him,²³⁴ “An uncircumcised-Arel-ערל male who will not circumcise-Yimol-ימול the flesh of his foreskin-Orlato-ערלתו, that soul shall be cut off.” Why is he cut off? Because he did not cut off the foreskin and enter the covenant of circumcision-Brit Milah-ברית מילה. Thus, the verse states,²³⁵ “He that is born in your household shall surely be circumcised-Himol Yimol-המול ימול.” However, because all the nations are called “uncircumcised-Areilim-ערלים,” David therefore stated,²³⁶ “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם!” That is, just as in the covenant of circumcision-Brit Milah-ברית מילה man cuts off the foreskin-Orlah-ערלה, so likewise, with the Name HaShem-יהו״ה I will cut off the four obstructions that stand between me and HaShem-יהו״ה. This is the secret of the verse, “In the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם!”

footnotes: ²³³ See Genesis 17:1 ²³⁴ Genesis 17:14 ²³⁵ Genesis 17:12 ²³⁶ Psalms 118:10

Now, notice that in this Psalm, David said the word “surround me-Sevavuni-סבבוני” four times, and said the word “I cut them off-Amilam-אמילם” three times. This is as he states,²³⁷ “All the nations surround me*-Sevavuni*-סבבוני, in the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם. They encircle me-Sabuni-סבוני like bees, but are extinguished as a fire does thorns; in the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם. They encircle me-Sabuni-סבוני, they also surround me-Sevavuni-סבבוני; In the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם.” Why does he say “surrounding me” – “Sabuni-סבוני” and “Sevavuni-סבבוני” – four times? Because this refers to the four external husks-Kelipot of the nations that separate the Jewish people from HaShem-יהו״ה, as I have informed you. As mentioned by Yechezkel, the first [and most external] is the “stormy wind-Ru’ach Se’arah-רוח סערה,” the second is the “great cloud-Anan Gadol-ענן גדול,” the third is the “flashing fire-Aish Mitlakachat-אש מתלקחת,” and the fourth is the “brilliance surrounding Him-Nogah Lo Saviv-נוגה לו סביב.” Thus, because these four external husks-Kelipot are of the nations, he mentioned the words “surrounding me” – “Sabuni-סבוני” and “Sevavuni-סבבוני” – four times.

footnotes: ²³⁷ Psalms 118:10,12,11

Now, the reason he said, “I cut them off-Amilam-אמילם” three times, relates to the covenant of circumcision (Brit Milah-ברית מילה) when a person removes the foreskin-Orlah-ערלה, which is the matter of these four external husks-Kelipot. That is, the circumcision (Milah-מילה) is done in three parts. The first is cutting off the foreskin, and is called circumcision-Milah-מילה. The second is uncovering the membrane, and is called Priyah-פריעה. The third is suctioning the blood, and is called Metzitza-מציצה. He therefore said this three times. With the help of HaShem-יהו״ה, blessed is He, you still will hear more words of the Living God about the secrets of circumcision-Milah-מילה, uncovering-Priyah-פריעה, and suction-Metzitzah-מציצה. When Avraham received the mitzvah and covenant of circumcision-Brit Milah-ברית מילה, he became utterly removed and separate from all the nations called “the uncircumcised-Orlah-ערלה,” after which Yitzchak was born.

After having informed you of this great principle, I now will tell you why the verse about planting fruit trees states,²³⁸ “When you shall come to the land and plant any fruit tree, you shall treat its fruit as being uncircumcised-v’Araltem Orlato-וערלתם ערלתו; for three years they shall be as uncircumcised-Areilim-ערלים to you. They shall not be eaten.” This verse uses the word “uncircumcised-Orlah-ערלה” three times, corresponding to the three hard external husks-Kelipot, called “the uncircumcised-Orlah-ערלה.” The next verse states,²³⁹ “In the fourth year, all its fruit shall be consecrated in praise-Kodesh Hillulim-קדש הילולים to HaShem-יהו״ה.” The words “consecrated in praise-Kodesh Hillulim-קדש הילולים” refer to their redemption from the holy through monetary exchange-Chilul Damim-חילול דמים,²⁴⁰ corresponding to the fourth thin husk-Kelipah called, “a brilliance-Nogah-נוגה surrounding Him.” The next verse states,²⁴¹ “And in the fifth year you shall eat its fruit.” That is, having passed inward, through the four external husks-Kelipot, we now enter to adhere to the Name HaShem-יהו״ה, through the secret of the final letter Hey-ה-5 of His Name HaShem-יהו״ה, which stands at the gateway. About this the verse states,²⁴² “This is the gateway to HaShem-יהו״ה.” This letter Hey-ה of HaShem’s-יהו"ה Name is hinted in the verse, “And in the fifth-HaChameesheet-ה׳חמישית year you shall eat its fruit,” and certainly refers to the fifth letter [of the alef-bet] which is the Hey-ה,²⁴³ are א״ב ג״ד (1,2,3,4=10), which equal ten-עשר״ה-575, which shares the same letters as the word “the gateway-HaShaar-השער” of the verse (Psalms 118:20), “This is the gateway-HaSha’ar-השער-575 to HaShem-יהו״ה.” These four letters א״ב ג״ד correspond to the four foundational elements with which the animalistic evil inclination-יצ״ר הר״ע-575 is composed, which must be passed through and overcome in order to arrive at the fifth letter of the alphabet, which is the Hey-ה of the Name HaShem-יהו״ה and is the revelation of the Godly soul. See Otzar Eden Ganuz of Rabbi Avraham Abulafia, Otzar 1; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 3, The Gate explaining the true meaning of the name Sphere-Galgal-גלג״ל and what it is. Also see Shaarei Kedushah of Rabbi Chayim Vital, translated as Gates of Holiness, Section One, Gate One and on. for, at this point, one certainly has departed from the uncircumcised-Orlah-ערלה and has adhered to the Name HaShem-יהו״ה, blessed is He.

footnotes: ²³⁸ Leviticus 19:23 ²³⁹ Leviticus 19:24 ²⁴⁰ Talmud Bavli, Brachot 35a ²⁴¹ Leviticus 19:25 ²⁴² Psalms 118:20 ²⁴³ The first four letters of the Alphabet

Having informed you of these important principles, we will now return to our subject and say that all seventy angelic ministers of the nations adhere to the holy names that are not to be erased, except the names Eheye”h-אהי״ה, HaShem-יהו״ה and Ya”h-י״ה,²⁴⁴) of the Singular Preexistent Intrinsic Being, HaShem-יהו״ה, blessed is He. That is, the first name HaShem-יהו״ה, is itself the Essential Name of HaShem-יהו״ה, as stated (Isaiah 42:8), “I am HaShem-יהו״ה, that is My Name,” and similarly (Exodus 15:3), “HaShem-יהו״ה is His Name.” The name Eheye”h-אהי״ה-21 is the first truncated Name *Yeh”o-*יה״ו-21, which when spelled out, as such Yod-Hey-Vav-יו״ד ה״א וא״ו-39 is equal to HaShem Is One-HaShem Echad-יהו״ה אח״ד-39. The Name Ya”h-י״ה when spelled out is similarly, Yod-Hey-יו״ד ה״א-26 which directly equals HaShem-יהו״ה-26. Thus, these three names are uniquely and directly related to the Essential Name (Shem HaEtzem) of the Singular Preexistent Intrinsic and Unlimited Being, HaShem-יהו״ה Himself, blessed is He. See Ginat Egoz of the author of this book, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah). in that they have no portion in these three names, as we shall inform you, with the help of HaShem-יהו״ה, blessed is He. Nevertheless, all seventy ministers are bound to the other holy names and titles, such as E”l-א״ל and Elohi”m-אלהי״ם. This being so, how could it possibly be that in the coming future, when HaShem-יהו״ה will remove all His garments and titles, these seventy ministers would be destroyed? This cannot be, since the seventy ministers are of great importance to the Chariot (Merkavah) and are greatly glorious to HaShem-יהו״ה, blessed is He.

footnotes: ²⁴⁴ These three names are unique, in that they are direct derivatives of the Essential Name (Shem HaEtzem

Therefore, with the help of HaShem-יהו״ה, blessed is He, I will enlighten your eyes to a hidden secret. Know, that in the coming future, when the Name HaShem-יהו״ה, blessed is He, will come to redeem the Jewish people and take the ingathering of Israel (Shechinah) into His arms, He will remove all His garments and titles, and take the Jewish people unto Himself. When He takes the Ingathering of Israel (Shechinah) unto Himself, He and the Jewish people will become unified as one, and He then will return and don all His garments and titles upon them both, that is, upon Himself and the Ingathering of Israel (Shechinah). They then will be as one within the garments, like one inseparable thing. All the other garments and titles will hover over them externally, and will be like servants who serve their Master. This is the secret of the verse,²⁴⁵ “Spread your robe-Knafecha-כנפך over your handmaiden, for you are a redeemer.” In other words, when You will spread your robe over the Ingathering of Israel (Shechinah) in the time of redemption, and all the ministers of the nations will be like a garment that is external to them, there then will be the fulfillment of the verse,²⁴⁶ “HaShem-יהו״ה will be King over all the earth; On that day HaShem-יהו״ה will be One and His Name One.” HaShem-יהו״ה will then be unified with the Jewish people alone, and all the ministers and nations who serve false gods will be outside, serving Him and standing guard. His Great Name HaShem-יהו״ה, blessed is He, will then be in eternal adhesion to the Jewish people. This is the meaning of the verse,²⁴⁷ “I have betrothed you to Me forever.” There no longer will be any separation or distinction, but rather, HaShem-יהו״ה Himself will illuminate the Ingathering of Israel (Shechinah), and they will be like two lovers whose only desire is to adhere and be one with each other, with no separation between them. This is the secret of the verse,²⁴⁸ “HaShem-יהו״ה will be an eternal light for you, and Your God-Elohayich-אלהי״ך will be your splendor-L’Tifarteich-לתפארתך.” The Name HaShem-יהו״ה will Himself be like a wall surrounding the Ingathering of Israel (Shechinah), and the hard husks of Kelipah will no longer obstruct between them. This is the secret of the verse,²⁴⁹ “And I will be-Eheye”h-אהי״ה for it – the word of HaShem-יהו״ה – a wall of fire all around it, for I will be-Eheye”h-אהי״ה glory within it.” All the supernal ministering angels will then be on the outside, standing in service of the Name HaShem-יהו״ה and the Ingathering of Israel (Shechinah). Moreover, all the nations who presently serve false gods, and are under the dominion of the seventy ministering angels in their lands, will also serve the Jewish people. This is the meaning of the verse,²⁵⁰ “Kings will be your nurturers and their princesses will be your wetnurses. With faces to the ground, they will prostrate themselves to you; they will lick the dust of your feet.”

footnotes: ²⁴⁵ Ruth 3:9 ²⁴⁶ Zachariah 14:9 ²⁴⁷ Hosea 2:21 ²⁴⁸ Isaiah 60:19 ²⁴⁹ Zachariah 2:9 ²⁵⁰ Isaiah 49:23

Now, the meaning of the words “they will lick the dust of your feet,” is one of the secrets of our faith. Know, that all blessings first come from HaShem-יהו״ה, blessed is He, to the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). From the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) they come to the Jewish people, and from the Jewish people, the seventy nations who serve false gods are sustained below. This is as stated,²⁵¹ “And by you all the families of the earth shall be blessed.” However, when the Jewish people sinned and broke the conduits, the nations of the world inherited the blessing and beneficence leaking from those conduits, that was meant for the Jewish people, as it states,²⁵² “Because of a slave who reigns.” This is because those hard external husks of Kelipah have entered to obstruct between HaShem-יהו״ה, blessed is He, and the Jewish people. However, “When HaShem-יהו״ה will return the captivity of Zion,”²⁵³ and HaShem-יהו״ה and the Jewish people will be unified, all intermediaries between them will be removed. In that time, not a single minister of the nations will receive any beneficence, blessing, or goodness, whatsoever, except through the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) that will overpower and rule over them all, providing them with their sustenance. All the ministers and nations who serve false gods will only receive their sustenance from what remains at the lowest end of all levels, from the residue of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). This is the secret of the words, “They will lick the dust of your feet.” In that time, all the ministering angels will be subservient to the Jewish people, and all their sustenance will be received through the Jewish people. This is the secret of the verse,²⁵⁴ “It will happen that ten men of all the [seventy] languages of the nations, will take hold of the corner of the garment-Knaf-כנף of a Jew, saying, ‘Let us go with you, for we have heard that God-Elohi”m-אלהי״ם is with you!’”²⁵⁵

footnotes: ²⁵¹ Genesis 12:3 ²⁵² Proverbs 30:22 ²⁵³ Psalms 126:1 ²⁵⁴ Zachariah 8:23 ²⁵⁵ That is, ten of each of the seventy nations will take hold of each of the four corners of the Tallit of each Jew, for a total of 2,800 people per Jew.

You have thus learned that when the Name HaShem-יהו״ה, blessed is He, will be unified with the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) and they will become unified as one, all of the supernal ministering angels will join in solidarity to serve HaShem-יהו״ה and the Jewish people, since all their sustenance will come through them. Now, in that time, just as the desire and yearning of the seventy supernal ministering angels will be to serve the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah), so likewise, the yearning and desire of their seventy nations below will be to serve and adhere to the Jewish people, and they all will serve the Name HaShem-יהו״ה, blessed is He. This is the secret of the verse,²⁵⁶, Deuteronomy 6:4. “I then will transform the nations to [speak] a pure language, so that they will all proclaim the Name HaShem-יהו״ה, to serve Him with united resolve.” This also is the secret of the verse,²⁵⁷ “It will happen in the end of days: The mountain of the Temple of HaShem-יהו״ה will be firmly established as the head of the mountains and will be above the hills, and all the nations will stream to it. Many peoples will go and say, ‘Come, let us go up to the Mountain of HaShem-יהו״ה, to the Temple of the God of Yaakov, and He will teach us His ways and we will walk in His paths. For Torah will come forth from Zion, and the word of HaShem-יהו״ה from Jerusalem.”

footnotes: ²⁵⁶ Zephaniah 3:9; Also see Rashi to the first verse of the Shema ²⁵⁷ Isaiah 2:2-3

Whoever understands the secret of the two matters mentioned at the end of this verse, “For Torah will come forth from Zion-ציון, and the word of HaShem-יהו״ה from Jerusalem-ירושלים,” will understand everything that we have said. He will know and understand that no blessing or any goodness will come to any of the ministering angels or the nations who serve false gods, except by way of Zion-ציון and Jerusalem-ירושלים.²⁵⁸ of foundation-Yesod and kingship-Malchut, as explained before in the second Shaar. Thus, being that they all receive blessings and influence through Zion-ציון and Jerusalem-ירושלים, all the ministering angels and their idolatrous nations will yearn to serve them, since all their sustenance comes from them. This is the meaning of the words, “For Torah will come forth from Zion-ציון, and the word of HaShem-יהו״ה from Jerusalem-ירושלים.”

footnotes: ²⁵⁸ That is, the Sefirot

This is also the secret of the verse,²⁵⁹ “Behold! Like the eyes of servants to the hand of their master, like the eyes of a maidservant to the hand of her mistress, so are our eyes to HaShem-יהו״ה our God, until He will be gracious to us.” When you understand this, you then will understand the words of the prophets,²⁶⁰ “HaShem-יהו״ה will be King over all the earth.” When will this be? As the verse continues, “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-uShmo Echad-ושמו אחד.” This will be when HaShem-יהו״ה will be unified with the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). The faith of all nations will then be in HaShem-יהו״ה, blessed is He, and out of their great yearning to adhere to His Name HaShem-יהו״ה, blessed is He, they will serve the Jewish people.

footnotes: ²⁵⁹ Psalms 123:2 ²⁶⁰ Zachariah 14:9

This is why in the prayers of Rosh HaShanah, the sages established that we recite,²⁶¹ “The righteous will then see this and rejoice, the upright will be jubilant and the pious will exult with joyous song; injustice will shut its mouth and all the wicked will vanish like smoke, when You remove the dominion of evil from the earth. And You, HaShem-יהו״ה will reign alone over all Your works in Mount Zion-ציון, the dwelling place of Your glory, and in Jerusalem-ירושלים, Your holy city etc.” Contemplate how both Zion-ציון and Jerusalem-ירושלים are mentioned. Before these words we also recite, “And so, grant that Your fear, HaShem-יהו״ה our God, will be upon all Your works, and Your dread will be upon all You have created; Then all Your works will fear You, and all Your creatures will prostrate before You, and they all will form a single band to do Your will wholeheartedly.” Do you not see how they hinted here at the mysteries we have just explained?

footnotes: ²⁶¹ In the Amidah prayer.

This being so, know and understand that HaShem-יהו״ה, blessed is He, is destined to remove all the titles, when He comes to take the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) and unite with Her, and then all the titles will serve HaShem-יהו״ה. The nations will be on the outside, while the Name HaShem-יהו״ה, blessed is He, and the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) will stand on the inside, in joy and tranquility. Then the seven conduits will pour beneficence from the seven Sefirot to the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). This is the secret of the verse,²⁶² “The light of the moon will be like the light of the sun, and the light of the sun will be seven times as strong, like the light of the seven days, on the day that HaShem-יהו״ה bandages the injury of His people and heals the wounds of His blow.” When you understand the mystery of the “seven times-Shivatayim-שבעתים” mentioned in this verse, you then will understand the secret of the fifty gateways of understanding (Shaarei Binah) which will be opened,²⁶³ at which time the Jubilee will become reinstituted and the Jewish people will be in a state of redemption and freedom. Then all the conduits will pour blessings upon the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) and the evil and impure external husks will be far from the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). This is the secret of the words, “On the day that HaShem-יהו״ה bandages the injury of His people and heals the wounds of His blow.” That is, the wound of his blow refers to the wicked Samael who instilled contamination in the Sanctuary, which is the matter of the “blemish of the moon.” The verse thus mentions the healing of the wound at the end of the verse that discusses the secret of the moon-Levanah-לבנה.²⁶⁴-לבנה refers to HaShem’s-יהו״ה Sefirah of Kingship-Malchut, which is the Assembly of Israel-Knesset Yisroel-כנסת ישראל and the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah.

footnotes: ²⁶² Isaiah 30:26 ²⁶³ See Talmud Bavli, Rosh HaShanah 21b; Zohar I 116b; Also see Shaar HaYichud of the Mittler Rebbe, translated as The Gate of Unity, Ch. 1 and on. ²⁶⁴ The moon-Levanah

From all these principles you thus have learned that the Great Name HaShem-יהו״ה, blessed is He, is alone the source and root, whereas all the other names and titles take hold of Him from this side and that side, and though relative to the Name HaShem-יהו"ה, blessed is He, the name Eheye”h-אהי״ה is a source, nevertheless, it all is one.

You thus have learned that the holy names, such as E”l-א״ל and Elohi”m-אלהי״ם etc., are like banners that the Name HaShem-יהו״ה garbs and adorns Himself with, through which He is aggrandized, and therefore the holy names are not to be erased. Moreover, just as the holy names are not to be erased, so likewise, the ministering angels who depend on them and the light of the Supernal Chariot (Merkavah) are also not destroyed. However, all His other titles, which are adjectives that can be erased, such as Merciful-Rachum-רחום, Graceful-Chanun-חנון, Long Patient-Erech Apayim-ארך אפים, and the like, are like the legions and captains of the ministers, the holiness of which cannot compare to the holy names themselves. Therefore, since they are merely the garments of the garments, they may be erased.

Now, if you say that the holy names are themselves compared to garments, and that when HaShem-יהו״ה is garbed in them He is hidden and concealed from the Jewish people, this being so, why are they not erased? Would it not be better for the Jewish people and the greatness of HaShem-יהו״ה if they were erased, as in the verse,²⁶⁵ “I have removed My robe, how shall I don it”?

footnotes: ²⁶⁵ Song of Songs 5:3

Know that even though we say that HaShem-יהו״ה garbs and conceals Himself in the holy names, there are two sides to this. That is, if HaShem-יהו״ה, blessed is He, is not close to the [Queen], that is, to the Ingathering of Israel (Shechinah) – during exile, when the Jewish people suffer greatly, He alone is donned in His holy names, because at such a time, the external husks of Kelipah obstruct and separate the Jewish people from their Father in heaven. However, When the Name HaShem-יהו״ה, blessed is He, chooses [to bond with] the Jewish people and Jerusalem, and bonds with [the Queen], that is, with the Ingathering of Israel (Shechinah), they are alone with no others in His house, in that all those holy names and descriptive titles hover around them from the outside, and all the ministers are on the outside, but the Name HaShem-יהו״ה and the Ingathering of Israel (Shechinah) are unified inside. This then, is the greatest magnanimity-Gedulah, might-Gevurah, and splendor-Tiferet.

In any event, understand that HaShem-יהו״ה, blessed is He, removes the garments in order to bond with the Ingathering of Israel (Shechinah), but does not destroy them from the world. This is because these garments are of great importance and He makes use of them, as it states,²⁶⁶ “Spread Your robe-Knafecha-כנפך over your handmaiden, for you are a redeemer.” Therefore, these names are not erased. This is the secret of the verse,²⁶⁷ “Aharon shall come to the Tent of Meeting – he shall remove the linen garments that he wore when entering the Sanctuary, and shall leave them there.” Likewise, when HaShem-יהו״ה, blessed is He, removes those garments, He leaves them in their place, being that the ministering angels of the nations are unified to them, and are of great importance to the Chariot (Merkavah). Therefore, the holy names are not erased.

footnotes: ²⁶⁶ Ruth 3:9 ²⁶⁷ Leviticus 16:23

However, the other titles, which are adjectives, such as Merciful-Rachum-רחום, Graceful-Chanun-חנון, and the like, are erased. This is because these adjectives are compared to the seventy nations, whose current beliefs are destined to be erased, and instead, they will unite with the faith of Israel, as we explained. No nation will remain in denial of HaShem-יהו"ה or in rebellion of Him, blessed is He, as it states,²⁶⁸, Deuteronomy 6:4. “I will then transform the nations to [speak] a pure language, so that they all will proclaim the Name HaShem-יהו״ה, to serve Him with united resolve.” You thus will find that the holy names that the seventy ministering angels adhere to, are not erased, whereas all His other titles and adjectives that the seventy nations adhere to, are indeed erased, for the current beliefs of the seventy nations are indeed destined to be erased. In this manner, contemplate the deep secrets and hidden matters of His holy names and titles. You then will perceive the words of the Living God openly revealed before your eye.

footnotes: ²⁶⁸ Zephaniah 3:9; Also see Rashi to the first verse of the Shema

After having informed you of these very important principles in the mystery of the Name HaShem-יהו״ה, blessed is He, and the matter of the holy names that are not to be erased, as well as the matter of the adjectives that may be erased, we shall now return to our subject and inform you of the matter of the three changes-Shnuyim-שינויים through which HaShem-יהו״ה, blessed is He, conducts His creatures according to the appropriate judgment. We will explain each of the three changes-Shinuyim-שינויים and to which side it leans, the quality of each name or adjective; how the names adhere to the Name HaShem-יהו״ה, blessed is He, and how the adjectives, which are erasable, adhere to the holy names that are not erased.

This secret is hinted in the verse,²⁶⁹ “The banner-Degel-דגל of the camp-Machaneh-מחנה of Yehudah… and its legion and their numbers-u’Tzva’o u’Fekudeihem-וצבאו ופקודיהם.” Note that this verse mentions the banner-Degel-דגל, the camp-Machaneh-מחנה, and their legions-Tzivotam-צבאותם. The Name HaShem-יהו״ה, blessed is He, is primary, all His other holy names are like banners-Degalim-דגלים, and all the adjectives are their legions-Tzivoteihem-צבאותיהם. This being so, open your eyes and see what we have prefaced in this gate about His Great Name HaShem-יהו״ה, blessed is He, and His other holy names and titles.

footnotes: ²⁶⁹ Numbers 2:3-4

Having informed you of this, we now must begin explaining the secret of these three names, Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, we must explain how the titles called adjectives adhere to them, and how the Name HaShem-יהו״ה, blessed is He, manifests in all or some of them, as well as the effect brought about by each garment in particular. Once you know this, you will understand that the Name HaShem-יהו״ה, blessed is He, is the citadel that all look to and depend on, in that all the names and adjectives depend on HaShem-יהו״ה, blessed is He.

Therefore, know that the three names from above to below are Eheye”h-אהי״ה above, Lord-Adona”y-אדנ״י below, and HaShem-יהו״ה in the center. Moreover, there are three names to the sides; Almighty-E”l-א״ל to the right, God-Elohi”m-אלהי״ם to the left, and HaShem-יהו״ה in the center. As you can see HaShem-יהו״ה is always central. Therefore, contemplate and realize that everything depends on Him, and that He bears everything, may He be blessed and elevated always and forever!

We must now awaken you to the great principle found in the verse,²⁷⁰ “For behold, HaShem-יהו״ה is departing from His place.” About this verse, our sages, of blessed memory, stated,²⁷¹ “He is departing from His quality of mercy-Rachamim and coming to His quality of judgment-Din.” However, what is His place-Makom-מקום? Does the verse not state,²⁷² “Who is it that measured the waters in His palm, gauged the Heavens with a span, measured the dust of the earth in a huge vessel, weighed the mountains with a scale and the hills with a balance?” Our sages, of blessed memory, have already stated,²⁷³ “He is the place-Makom-מקום of the world, but the world is not His place-Makom-מקום.” Similarly, another verse states,²⁷⁴ “Behold! The heavens and the heavens of the heavens cannot contain You!” This being so, what is His place, and how can this verse state, “Behold, HaShem-יהו״ה is departing from His place”?

footnotes: ²⁷⁰ Micah 1:3 ²⁷¹ Talmud Yerushalmi, Taanit 2:1 ²⁷² Isaiah 40:12 ²⁷³ Midrash Bereishit Rabba 68:9 ²⁷⁴ Kings I 8:27

Rather, the explanation is that when it states, “Behold, HaShem-יהו״ה is departing from His place,” it means that HaShem-יהו״ה is going from His name Eheye”h-אהי״ה, which is the quality of absolute mercy-Rachamim, and coming to the quality of judgement-Din, which is His name Lord-Adona”y-אדנ״י. If you understand this matter, you will understand the order of HaShem-יהו״ה from above to below, and will know that HaShem’s-יהו"ה place-Makom-מקום is His name Eheye”h-אהי״ה. The verse will then become settled in your mind, along with what our sages, of blessed memory, explained on the words, “Departing from His place,” meaning, “He is departing from His quality of mercy-Rachamim and coming to His quality of judgment-Din.”

In the same way, you likewise will understand the verse from the side. That is, the words, “Departing from His place,” means that He is departing from the quality engraved on the banner of the E”l-א״ל, which is the sign of mercy-Rachamim, and He is coming to the quality engraved on the banner of Elohi”m-אלהי״ם which is the sign of judgment-Din, as in the verse,²⁷⁵ “Each man by his banner according to the signs-Otot-אותות.”

footnotes: ²⁷⁵ Numbers 2:2

Now, once you understand that from above to below the Name HaShem-יהו״ה is central, and that all the names and titles surround and adhere to Him, contemplate that all the names and titles – aside for Eheye”h-אהי״ה and Ya”h-י״ה, do not ascend beyond His shoulders.²⁷⁶-אהי״ה is the name of the Crown-Keter, which is the matter of pleasure and desire, and the name Ya”h-י״ה is the name of wisdom-Chochmah, which is the matter of intellect. (The quality of understanding-Binah also, is the Name HaShem-יהו״ה with the vowels of Elohi”m-אלהי״ם, as discussed before.) Though the name E”l-א״ל is referred to as mercy-Rachamim from the name Eheye”h-אהי״ה, nevertheless, it is likened to the form of a banner-Degel-דגל. However, know that primarily, all the adjectives are in the garments of the emotional qualities (Midot), as we have yet to explain, with the help of HaShem-יהו״ה, blessed is He.

footnotes: ²⁷⁶ That is, the name Eheye”h

I now will present the order of all the adjectives tied to the order of these three names, Almighty God HaShem-א״ל אלהי״ם יהו״ה, as follows:

God-Elohi”m-אלהי״ם (left) * HaShem-יהו״ה* (center) * א״ל*Almighty-E”l- (right)

Mighty-Adeer-אדיר Awesome-Nora-נורא Great-Gadol-גדול

Judge-Shofet-שופט Bearer of Iniquity-Noseh Avon-נושא עון Merciful-Rachum-רחום

Decisor-Dayan-דיין Overlooks Intentional Sin-Over Al Pesha-עובר על פשע Graceful-Chanun-חנון

Strong-Chazak-חזק Truth-Emet-אמת Mighty-Chaseen-חסין

Powerful-Kabeer Ko’ach-כביר כח Exalted-Marom-מרום Long Patient-Erech Apayim-ארך אפים

Man of War-Eesh Milchamah-איש מלחמה High-Ram-רם Abundant in Kindness-Rav Chessed-רב חסד

Courageous-Geebor-גבור Preserver of Kindness-Notzer Chessed-נוצר חסד Holy-Kadosh-קדוש

Exacting with sin-Poked Avon-פקד עון Dwells Eternally-Shochen Ad-שוכן עד Kind-Chassid-חסיד

Repays in Kind-Meshalem Gemul-משלם גמול Holy-Kadosh-קדוש Forgiving-Sole’ach-סולח

Contemplate this and discover the mystery of these three names, and that each one bears nine adjectives. That is, Almighty-E”l-א״ל bears nine adjectives, and together with itself totals ten. The same applies to HaShem-יהו״ה and to God-Elohi”m-אלהי״ם. You thus will discover that we have presented the mystery of the “thirty years-Shloshim Shanah-שלשים שנה,” mentioned before, hinted in the beginning of the prophecy of the Chariot (Merkavah) of Yechezkel, as he said,²⁷⁷ “It happened in the thirtieth year-Shloshim Shanah-שלשים שנה.” With them all judgments are rendered in the Great Court of Seventy-One Above, as well as in all the other courts of law below, in that judgement is rendered with these thirty qualities.

footnotes: ²⁷⁷ Ezekiel 1:1

Know that about the secret of this order, the verse states,²⁷⁸ “I have seen HaShem-יהו״ה sitting upon His throne, with all the hosts of the heavens-Tzva HaShamayim-צבא השמים standing by Him, on His right and on His left.” The “hosts of the heavens-Tzva HaShamayim-צבא השמים” in this verse refer to the matter of the two names called “the heavens-Shamayim-שמים,” this being the matter of the names E”l-א״ל and Elohi”m-אלהי״ם, and it is through them that HaShem-יהו״ה is referred to as “the heavens-HaShamayim-השמים,” as in the verse,²⁷⁹ “Riding upon the heavens-Rochev Shamayim-רוכב שמים,” or,²⁸⁰ “You Who dwells in the heavens-HaYoshvee BaShamayim-היושבי בשמים.” About this the verse states,²⁸¹ “May You in the heavens hear-v’Atah Tishma HaShamayim-ואתה תשמע השמים,” literally referring to the heavens-Shamayim-שמים, meaning to E”l-א״ל and Elohi”m-אלהי״ם, and the hosts-Tzva-צבא of E”l-א״ל and Elohi”m-אלהי״ם stand to HaShem’s-יהו"ה right and left, as depicted in the above chart. The adjectives of the name E”l-א״ל argue in favor, thus transforming the matter to merit, and are the matter of the verse,²⁸² “From His right hand He gave them a fiery Law.” The adjectives of the name Elohi”m-אלהי״ם argue for guilt, and are the matter of the word,²⁸³ “On His left-MiSmolo-משמאלו.” This is what our sages, of blessed memory, meant when they said,²⁸⁴ “The verse states, ‘All the hosts of the heavens standing by Him, on His right and on His left.’ These argue to the right, and these argue to the left. The right argues for merit, and the left argues for condemnation.”

footnotes: ²⁷⁸ Kings I 22:19 ²⁷⁹ Deuteronomy 33:26 ²⁸⁰ Psalms 123:1 ²⁸¹ Kings I 8:32 ²⁸² Deuteronomy 33:2 ²⁸³ Kings I 22:19 ²⁸⁴ Midrash Shir HaShirim Rabba 1:9 and elsewhere.

Now, after they present their arguments, the accused is judged in the Great Court of Seventy-One, in the place positioned between the Great Name HaShem-יהו״ה and the name God-*Elohi”m-*אלהי״ם. Between these two names is the place of the Chamber of Hewn Stone (Lishkat HaGazit),²⁸⁵-לשכת הגזית) is where the Sanhedrin presided in the Holy Temple. This will be discussed later, in the Sixth Gate. where the entire world is judged. After the right and left present their arguments, the Great Name, Who stands in the center, HaShem-יהו״ה, blessed is He, consents to conclude the judgment, whether for life or for death, whether for good or for bad, and they render the judgment, at which point the side called Elohi”m-אלהי״ם concludes the judgment that has been decreed. It is here that all the witnesses, judges, and officers stand. Then, when they want to fulfill the decree, they send the written edict in the hands of those angels called officers-Shotrim-שוטרים, to the Lower Court of Justice (Beit Din Shel Matah) called Lord-Adona”y-אדנ״י, and the judgment is then concluded in the lower world.

footnotes: ²⁸⁵ The Chamber of the Hewn Stone (Lishkat HaGazit

Know now, that this place in which they judge, is positioned between the names HaShem-יהו״ה and Elohi”m-אלהי״ם, however, it mostly is in the portion of Elohi”m-אלהי״ם.²⁸⁶) was half in the sacred area of the Temple grounds, and half in the non-sacred area. Furthermore, in addition to the Court of Seventy-One, there are three Courts of Law of Twenty-Three, in which the people of the world are also judged. However, there is a difference between one court and the other. In one of these known Courts of Law, they judge matters of life and death, and in other known Courts, they judge matters of wealth and poverty. With HaShem’s-יהו״ה help, we will come to explain all these matters according to their proper explanations, because not all judgements are judged in the Upper Court of Justice (Beit Din Shel Ma’alah). Rather, there are special places above, in which judgments are rendered for specific matters. With HaShem’s-יהו״ה help, blessed is He, we have yet to inform you of the matter of these places where judgements are rendered by the Court (Beit Din), and from where the emissaries depart with the decrees in their hands and come to the hosts of the lower heavens, which contain the sun, the moon, the stars, and all the constellations, and how they all conclude the judgment upon the creatures according to the sentence that was decreed in the Upper Court of Justice (Beit Din Shel Ma’alah). None amongst them is capable of changing anything that was decreed by the Great Name HaShem-יהו״ה, blessed is He. This is the meaning of the verse,²⁸⁷ “Even while on the path of Your judgments HaShem-יהו״ה, we put our hopes in You.”

footnotes: ²⁸⁶ See Talmud Bavli, Yoma 25a that the Chamber of Hewn Stone (Lishkat HaGazit ²⁸⁷ Isaiah 26:8

After having informed you of this, we now will return to our subject and tell you the secret of the titles of E”l-א״ל that are positioned to the right, and from what matter they are drawn. We likewise will inform you of the secret of the titles of Elohi”m-אלהי"ם that are positioned to the left, and from what matter they are drawn. We likewise will inform you of the secret of the titles that are positioned in the center, juxtaposed to the Name HaShem-יהו״ה, and HaShem-יהו״ה, blessed is He, will show us the true path.

The titles of E”l-א״ל that are positioned to the right and transform the matter to merit the creatures, are the titles of the quality of kindness-Chessed. This is the quality that our forefather Avraham, peace be upon him, inherited above, namely, the quality of kindness-Chessed, which leans toward the merit of the creatures. This is hinted in the verse,²⁸⁸ “Avraham approached and said, ‘Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous people in the city?” That is, in the merit of Avraham, all the titles that are of the quality of Avraham transform matters toward merit, like what our forefather Avraham did when he said,²⁸⁹ “Perhaps the fifty righteous people will lack five? Will You destroy the whole city because of the five?” To which HaShem-יהו״ה responded,²⁹⁰ “I will not destroy if I find forty-five.” The titles of kindness then continue transforming to merit, stating,²⁹¹ “Perhaps forty will be found there?” They continued to derive merit until they reached the end of the quality of kindness-Chessed, which are the ten titles hinted in the verse,²⁹² “Perhaps ten will be found there?” However, if God forbid, there is not enough of an argument – meaning, that there is not at least one argument for each of the ten titles of kindness-Chessed – the matter is then sealed for punishment and the sentence is executed. Just as the sentence was executed on the cities of Sodom and Gomorrah, so likewise, all judgments are concluded and all sentences executed, each according to its kind.

footnotes: ²⁸⁸ Genesis 18:23 ²⁸⁹ Genesis 18:27 ²⁹⁰ Genesis 18:28 ²⁹¹ Genesis 18:27 ²⁹² Genesis 18:32

Upon conclusion of the judgment, all titles that derive merit return to their place, HaShem-יהו״ה withdraws from the judgments, and the titles of Elohi”m-אלהי״ם then conclude the sentence. This is the meaning of the verse,²⁹³ “HaShem-יהו״ה departed when He had finished speaking to Avraham, and Avraham returned to his place,” at which point, the third name Elohi”m-אלהי״ם concludes the sentence. About this the verse states,²⁹⁴ “And so it was when Elohi”m-אלהי״ם destroyed the cities of the plain,” in which the verse specifies, “Elohi”m-אלהי״ם destroyed,” in that Elohi”m-אלהי״ם concludes and renders the judgment. For, the quality of E”l-א״ל, which is the quality of Avraham, and the quality of HaShem-יהו״ה, both returned to their place, and only Elohi”m-אלהי״ם remained to conclude and render the judgement.

footnotes: ²⁹³ Genesis 18:33 – Also see Rabbeinu Bachaye to the verse. ²⁹⁴ Genesis 19:29

Now, if you ask: Does the verse not state,²⁹⁵ “And HaShem-ויהו״ה rained sulfur and fire upon Sodom and Gomorrah”? We see that it says HaShem-יהו״ה here, indicating that it is He who concludes the execution of the judgment. However, know that wherever in Torah you find “And HaShem-V’HaShem-ויהו״ה” it refers to Him and His Court (Beit Din).²⁹⁶ That is, He renders the judgment and His Court (Beit Din), which is Elohi”m-אלהי״ם, executes the judgment. This is why at the conclusion it states,²⁹⁷ “And so it was when Elohi”m-אלהי״ם destroyed the cities of the plain.”

footnotes: ²⁹⁵ Genesis 19:24 ²⁹⁶ Talmud Yerushalmi Brachot 9:5 ²⁹⁷ Genesis 19:29

After having informed you of this, contemplate that this Torah portion was not written for naught, but is rather to inform us of how justice was rendered to Sodom and Gomorrah, and hints at all judgments rendered in the world by the Upper Court of Justice (Beit Din Shel Ma’alah). This is because Avraham and his titles, that is the name E”l-א״ל and its titles, always stand to argue merit on behalf of the people of the world, and after they conclude their consistent argument for merit, they return to their place. Everywhere in Torah, always recall this important principle, for about this the verse states,²⁹⁸ “Give truth to Yaakov, kindness-Chessed to Avraham.” That is, the quality of kindness-Chessed is given into the hands of Avraham, to derive merit on behalf of all the creatures.

footnotes: ²⁹⁸ Micah 7:20

Now, we already have informed you that the form of the banner of kindness-Chessed is called E”l-א״ל. Know that Avraham inherited the quality of E”l-א״ל, as it states,²⁹⁹ “He planted a Tamarisk in Beer Sheva and he called there in the Name HaShem Eternal God-HaShem E”l Olam-יהו״ה א״ל עולם.” Another verse likewise states,³⁰⁰ “Blessed is Avraham to the Supernal God-E”l Elyon-א״ל עליון.” You are already aware that the Supernal God-E”l Elyon-א״ל עליון is,³⁰¹ prayer. “He who bestows good kindnesses-Gomel Chassadim Tovim-*גומל חסדים טובים*,” and that the quality of kindness-Chessed-חסד is that of Avraham, as it states,³⁰² “Kindness-Chessed-חסד to Avraham.”

footnotes: ²⁹⁹ Genesis 21:23 ³⁰⁰ Genesis 14:19 ³⁰¹ In the liturgy of the Amidah ³⁰² Micah 7:20

Having informed you of these important principles, and how the titles of E”l-א״ל argue for merit on behalf of the people of the world, and that they are the quality of our forefather Avraham, peace be upon him, we must now inform you that all the titles of kindness-Chessed-חסד which are engraved upon the banner of E”l-א״ל, are all drawn from the quality of kindness-Chessed-חסד which is called the Upper Waters-Mayim HaElyonim-מים העליונים. For, the name E”l-א״ל rules over the water-Mayim-מים, as in the mystery of the verse,³⁰³ “The God of Glory-E”l HaKavod-א״ל הכבוד thunders, HaShem-יהו״ה is upon vast waters-Mayim Rabim-מים רבים.”

footnotes: ³⁰³ Psalms 29:3

What you must therefore know is that our forefather Avraham sought those waters, and that this is the mystery of the wells that were dug by our forefather Avraham, peace be upon him. Now, in those Upper Waters-Mayim HaElyonim-מים העליונים, our forefather Avraham, peace be upon him, built seventy-two bridges (Ayin-Beit Gesharim-ע״ב גשרים),³⁰⁴) calls HaShem’s-יהו״ה name of 72 by the term “the 72 Bridges.” This refers to the name that arises from the three verses that begin with the words, “*VaYisa-ויסע, VaYavo-ויבא, VaYeit-*ויט” (Exodus 14:19-21). Each of these verses possess 72 letters, and they combine into 72 three letter combinations, made up of the letters of these three verses. This name is a name of Kindness, as indicated by the fact that the numerical value of 72 is Kindness-*Chessed-*חסד-72. However, it is expressed through the vehicle and vessels of might-Gevurah, as indicated by the fact that the numerical value of 3 verses x 72 letters, equals 216, which is the numerical value of might-Gevurah-גבורה-216. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 3, The Gate explaining that the Explicit Name (Shem HaMeforash) is ע״ב-72 and יר״ו-216; also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 22. by which the children of Israel traversed “the sea-HaYam-הים on dry land-Yabashah-יבשה; and the water-HaMayim-המים was a wall for them on their right and on their left.”³⁰⁵ This is the secret of the three verses,³⁰⁶ “And he traveled-VaYeesa-ויסע,” “And he came-VaYavo-ויבא,” “And he stretched out-VaYeit-ויט.” The sign of each of these consecutive verses is that they each possess ע״ב-72 letters, and from their combinations, ע״ב-72 names arise, which are the kindness-Chessed-חסד-72 of Avraham. That is, the numerical value of kindness-Chessed-חסד is ע״ב-72. Now, because the waters are under the dominion of the banner of Avraham, Avraham made seventy-two bridges (Ayin-Beit Gesharim-ע״ב גשרים) over them, and woven within those bridges are all the titles of kindness-Chessed-חסד engraved on the banner of E”l-א״ל.

footnotes: ³⁰⁴ See Pardes Rimonim, Shaar 21 (Shaar Pratey HaShemot), Chapter 5. Rabbi Nechunia Ben HaKanah (Sefer HaBahir ³⁰⁵ Exodus 14:22, 14:29 ³⁰⁶ Exodus 14:19-21

This refers to the mystery of Avraham, about whom it says,³⁰⁷ “Blessed is Avram to the Supernal God-E”l Elyon-א״ל עליון.” It likewise is written,³⁰⁸ “He waters the mountains from His upper chambers-Aliyotav-עליותיו.” That is, the word, “His upper chambers-Aliyotav-עליותיו” refers to the “Supernal God-E”l Elyon-א״ל עליון,” which transcends the name Elohi”m-אלהי״ם, as explained before about the secret of the verse,³⁰⁹ “For HaShem is a Great God*-E”l Gadol HaShem*-א״ל גדול יהו״ה, and a great King over every Elohi”m-אלהי״ם.” For, it indeed is so, that the name E”l-א״ל is greater and over the name Elohi”m-אלהי״ם. This is the meaning of the title “Abundant in kindness-Rav Chessed-רב חסד,” for He certainly is abundant in kindness-Rav Chessed-רב חסד.³¹⁰ precedes and is dominant over the quality of judgment-Din, as explained before, and as will now be further explained.

footnotes: ³⁰⁷ Genesis 14:20 ³⁰⁸ Psalms 104:13 ³⁰⁹ Psalms 95:3 ³¹⁰ That is, the quality of kindness-Chessed

This is likewise the secret of the verse,³¹¹ “And God-Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” meaning that the name Elohi”m-אלהי״ם gave its banner-Neis-נס over, into the hands of Avraham, who is the quality of E”l-א״ל. This is the secret of the verse,³¹² “He (Avraham) took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת in his hand.” That is, had Avraham not taken the powers of Yitzchak into his hands, these being the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת, no creature would be capable of withstanding the fear of Yitzchak-Pachad Yitzchak-פחד יצחק. This then, is the matter of Avraham’s quality of abundant kindness-Rav Chessed-רב חסד, which diminishes the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, in that he took the powers of the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת into his hand. This is why the quality of Avraham is called Great-Gedulah-גדולה, in that it is Greater*-Gedolah*-גדולה than the quality of might-Gevurah. This also is the secret of what HaShem-יהו"ה told Avraham,³¹³ I will make your name Great-Agadlah-אגדלה שמך.” This likewise is the secret of the verse,³¹⁴ “For HaShem is a Great God*-E”l Gadol HaShem*-א״ל גדו״ל יהו״ה, and a Great King-Melech Gadol-מלך גדו״ל above every Elohi”m-אלהי״ם.”

footnotes: ³¹¹ Genesis 22:1 ³¹² Genesis 22:6 ³¹³ Genesis 12:2 ³¹⁴ Psalms 95:3

Therefore, the banner of Yitzchak cannot go forth until the banner of Avraham concludes arguing for favor. This is the secret of the verse,³¹⁵ “HaShem-יהו״ה departed when He had finished speaking to Avraham, and Avraham returned to his place.” Only then does the next verse state,³¹⁶ “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain.” Now, although the quality of Elohi”m-אלהי״ם wrought their destruction, however, when Elohi”m-אלהי"ם remembered Avraham, who is the quality of E”l-א״ל, Lot was saved, as the verse states, “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain, that God-Elohi”m-אלהי״ם remembered Avraham; so He sent Lot from the midst the upheaval, when He overturned the cities in which Lot had lived.” That is, He literally saved him in the middle of the upheaval. The reason is because,³¹⁷ “Avraham took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת in his hand*.*” Thus, on many occasions Avraham saves, even after judgement has already been decreed for death. This is the secret of his abundant kindness-Rav Chessed-רב חסד, as well as the secret of the titles Merciful-Rachum-רחום and Compassionate-Chanun-חנון, which are titles of the quality of Avraham.

footnotes: ³¹⁵ Genesis 18:33 – Also see Rabbeinu Bachaye to the verse. ³¹⁶ Genesis 19:29 ³¹⁷ Genesis 22:6

Now, since Avraham took control of the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת, these being the war armaments of Yitzchak, who is the quality of Elohi”m-אלהי״ם, therefore, the banner of Elohi”m-אלהי״ם cannot go forth to execute the actual punishment that has been decreed, until Avraham concludes arguing for merit on behalf of the defendant. If he cannot find any merit in the defendant, the quality of Avraham is then gathered in, and only then does Elohi”m-אלהי״ם, which is the quality of Yitzchak, render punishment and exact judgment. This is as stated, “Avraham returned to his place,” and it only then states, “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain.”

Know, therefore, that since Avraham took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת into his hand, the quality of Elohi”m-אלהי״ם is incapable of acting or rendering punishment until Avraham acquiesces to the judgment. This is the secret of the verse,³¹⁸ “Avraham took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת in his hand and the two of them went together.” That is, they certainly went together, since the quality of Yitzchak is incapable of going except if the quality of Avraham grants it the authority to do so, by his command and consent.

footnotes: ³¹⁸ Genesis 22:6

This also is the secret of the verse,³¹⁹ prayer. “The God of Avraham-Elohei Avraham- אלה״י אברהם, the God of Yitzchak-Elohei Yitzchak-אלה״י יצחק, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב.” That is, so as not to ascribe greatness to the quality of Yitzchak, the verse does not say “and the God of Yitzchak-V’Elohei Yitzchak-ואלה״י יצחק,” but instead, the quality of Yitzchak is subjugated to the quality of kindness-Chessed of Avraham. This is the meaning of, “The two of them went together.” That is, the quality of Yitzchak does not have the authority to go forth until the quality of Avraham argues for merit, and if this was not so, the quality of Yitzchak would destroy the world.³²⁰ This is the secret of the verse,³²¹ “And God-Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” meaning that the name Elohi”m-אלהי״ם gave its banner-Neis-נס over into the hands of Avraham. You also should know that Avraham bound Yitzchak, so that the quality of Yitzchak would be bound, hand and foot,³²² under the dominion of the quality of Avraham.³²³ and judgment*-Din* is bound hand and foot and cannot make even the slightest move to act without being granted the authority by the quality of kindness-Chessed of Avraham.

footnotes: ³¹⁹ Exodus 3:6; Also see the Amidah ³²⁰ See Rashi to Genesis 1:1 and elsewhere. ³²¹ Genesis 22:1 ³²² See Talmud Bavli, Shabbat 54a; Midrash Bereishit Rabba 56 ³²³ That is, the quality of might-Gevurah

I shall now inform you how the quality of the kindness of Avraham argues for merit, and how it is the matter of Magnanimity-Gadol-גדול and Abundant Kindness-Rav Chessed-רב חסד. When a person stands in judgment, his sins are weighed. However, the quality of the kindness of Avraham takes out his banner, upon which the name E”l-א״ל is engraved, and the quality of E”l-א״ל overlooks the first sins that arose on the scales of justice,³²⁴ according to the secret of the verse,³²⁵ “Merciful and Gracious God-E”l Rachum v’Chanun-א״ל רחום וחנון.” Rather, He only begins counting the sins from the third time on, as in the verse,³²⁶ “See! God-E”l-א״ל does all these things with man two or three times.” Moreover, even though his sins are weighed, nonetheless, through the quality of “Slow to Anger-Erech Apayim-ארך אפים,”³²⁷ they wait for him to repent. Now, at the conclusion of the judgment, if they find that his sins and merits are of equal balance, the kindness of Avraham tips the balance to lean to the side of merit. This is the secret of “Abundant Kindness-Rav Chessed-רב חסד.”³²⁸

footnotes: ³²⁴ Talmud Bavli, Rosh HaShanah 17a ³²⁵ Exodus 34:6 – The thirteen attributes of mercy. ³²⁶ Job 33:29 ³²⁷ Exodus 34:6 – The next of the thirteen attributes. ³²⁸ Exodus 34:6 – The next of the thirteen attributes.

Now, all this is so if Avraham can save him. However, if he is unable to do so, “judgement pierces the mountain,”³²⁹-הר,” refers to Avraham who is called a “mountain-Har-הר” (Bereishit Rabba 50:11), and who stands to block judgment-Din. Additionally, the quality of kingship-Malchut is also called a mountain-Har-הר, as discussed in the First Gate, and thus, the quality of judgment-Din “breaks through” the mountain-Har-הר of kingship-Malchut to actualize and render the judgment-Din. and the quality of Yaakov – that is, the Court positioned between Avraham and Yitzchak – concludes the judgment and says “guilty-Chayav-חייב.” When the quality of Yaakov – which is the secret of the Name HaShem-יהו״ה – says, “guilty-Chayav-חייב,” the verse then concludes with the word, “and Truth-v’Emet-ואמת.”³³⁰ This is the secret of the fact that the conclusion of the judgment is by the third judge, which is HaShem-יהו״ה, the quality of Yaakov, and is the quality of Truth-Emet-אמת, as it states,³³¹ “Give Truth-Emet-אמת to Yaakov.” That is, this refers to the matter of Truth-Emet-אמת, in accordance to the verse,³³² “The judgments of HaShem-יהו״ה are true-Emet-אמת.” That is, this quality comes to render a verdict if no merit is found in the judged.

footnotes: ³²⁹ See Sanhedrin 6b and elsewhere. This is an expression that indicates that judgment prevails at all costs, piercing the metaphoric “mountain.” More specifically, it can be said that the “mountain-Har ³³⁰ Exodus 34:6 – The next of the thirteen attributes, which is at the conclusion of the verse, before the next verse begins with the continuing qualities. ³³¹ Micah 7:20 ³³² Psalms 19:10

Once the verdict has been rendered, the two qualities of Avraham and Yaakov withdraw, these being E”l-א״ל and HaShem-יהו״ה, and the judgment is left to be executed by the hand of Elohi”m-אלהי״ם, as stated,³³³ “HaShem-יהו״ה departed when He had finished speaking to Avraham, and Avraham returned to his place,” after which the next verse states,³³⁴ “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain.” This is likewise the secret of the verse,³³⁵ “For the judgment is God’s-HaMishpat L’Elohi”m-המשפט לאלהי״ם.” That is, the verdict is given into the hand of Elohi”m-אלהי״ם to be fulfilled. This quality is the matter of the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק, who all are fearful of. About this the verse states,³³⁶ “My flesh shuddered from fear of You-Mipachdecha-מפחדך, and I feared Your judgments-Mimishpatecha-ממשפטיך.”

footnotes: ³³³ Genesis 18:33 ³³⁴ Genesis 19:29 ³³⁵ Deuteronomy 1:17 ³³⁶ Psalms 119:120

You thus have learned the end of the verse,³³⁷ “God-E”l-א״ל, Merciful-Rachum-רחום and Gracious-v’Chanun-וחנון, Slow to Anger-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, and Truth-v’Emet-ואמת.” All the titles in this verse, “Merciful and Gracious God-E”l Rachum v’Chanun-א״ל רחום וחנון,” are titles of E”l-א״ל, except for the final word, “and Truth-v’Emet-ואמת,” which is a title of the Name HaShem-יהו״ה, and is the quality of Yaakov. It is called Truth-Emet-אמת because it renders the final verdict in the judgment. This is the secret of the verse,³³⁸ “Give Truth-Emet-אמת to Yaakov,” and,³³⁹ “The judgments of HaShem-יהו״ה are true-Emet-אמת,” and is the secret of the blessing, “Blessed is the True Judge-Baruch Dayan HaEmet-ברוך דיין האמת.”

footnotes: ³³⁷ Exodus 34:6 – The thirteen attributes of mercy. ³³⁸ Micah 7:20 ³³⁹ Psalms 19:10

After having informed you of these important principles about the quality of E”l-א״ל, and some of its titles, let us now return and inform you of the secret of the name Elohi”m-אלהי״ם, which is the quality of fear-Pachad-פחד and judgment-Din-דין, and is the quality of Yitzchak. Although we already explained much about the quality of fear-Pachad-פחד in explaining the quality of Avraham, we now will return to explain the secret of the quality of Elohi”m-אלהי״ם, which as it is unto itself, is the quality of Yitzchak. For the sake of His abundant mercies and kindness, HaShem-יהו"ה, blessed is He, will show us the true path.

The titles of Elohi”m-אלהי״ם are positioned on the left side. They derive judgments and attest to the liabilities of the creatures and are the titles of judgment-Din, which is the root of Yitzchak, peace be upon him. This quality brings judgment-Din upon the creatures. We therefore must inform you of this important principle. We have already informed you that the quality of Avraham argues for merit on behalf of the creatures, and that the quality of Yitzchak argues for liability. You will thus find that about Yitzchak the verse states,³⁴⁰ “Yitzchak loved Esav because the hunted-ציד was in his mouth.” Now, is it truly so, that such a perfectly righteous Tzaddik as our forefather Yitzchak, peace be upon him, from whom the Indwelling Presence of HaShem-יהו״ה (Shechinah) never departed for even a moment, would love such a completely wicked person as Esav? How was this possible?

footnotes: ³⁴⁰ Genesis 25:28

Be aware that this is one of the great secrets of Torah. Know, that our forefather Yitzchak, peace be upon him, gazed [in prophetic vision] and beheld all that was destined to be. He saw that the children of Yaakov would sin, causing anger before HaShem-יהו״ה, blessed is He, and would reap the judgments of purgatory (Gehinom). However, when he saw the Jewish people in the exile of Esav, he rejoiced and said, “Exile atones for sin.”³⁴¹ He thus said, “Yes, I very much love the sufferings caused by Esav, and that they judge the Jewish people for guilt, for by doing so, they fulfill the judgments against the Jewish people through being exiled in this world.” This is why it states,³⁴² “Yitzchak loved Esav because the hunted-ציד was in his mouth.”

footnotes: ³⁴¹ Talmud Bavli, Brachot 56a; Sanhedrin 37b ³⁴² Genesis 25:28

What does “the hunted*-Tzayid*-ציד was in his mouth” mean? In means that he beheld the children of Yaakov trapped-Nitzodim-נצודים in the judgments of purgatory (Gehinom) and when he saw this, he became very anguished. However, when he saw the exile of Edom, and saw that the hunted-Tzayid-ציד of purgatory would be put into the mouth of Esav, he rejoiced and said, “Exile atones for sin.” This is the meaning of the verse,³⁴³ “Israel is holy to HaShem-יהו״ה, the first of His crop; all who devour it will be held guilty; evil shall come upon them – the word of HaShem-יהו״ה.” For, through the exile of Esav, HaShem-יהו״ה, may He be blessed and elevated, refines and brings merit to the Jewish people.

footnotes: ³⁴³ Jeremiah 2:3

I now will further explain this verse, “Yitzchak loved Esav for the hunted-Tzayid-ציד was in his mouth.” Know that Yitzchak is the quality of judgment-Din-דין and fear-Pachad-פחד, and He therefore loves all the titles of judgment that know how to trap-LaTzud-לצוד the wicked for judgment in purgatory (Gehinom). For, if not for the quality of fear-Pachad-פחד of the judgments of purgatory (Gehinom) many righteous people would fall to sin. Thus, the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק is of very great benefit, in that a person fears the judgments of purgatory (Gehinom) and is therefore careful not to transgress. This is the secret of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, about which the verse states,³⁴⁴ “Happy is the man who always is fearful-Mefached-מפחד.”

footnotes: ³⁴⁴ Proverbs 28:14

This being so, open your eyes and see how beneficial this fear-Pachad-פחד is, in that it holds a person back from sin. This is the meaning of the verse, “Happy is the man who always is fearful-Mefached-מפחד.” This is why the verse specifies, “always fearful-Mefached Tamid-מפחד תמיד.” This is to say, “Happy is the man who perceives how great are the punishments and judgments of purgatory (Gehinom), which are called terror-Pachad-פחד,” as our sages, of blessed memory, stated,³⁴⁵ about the verse,³⁴⁶ “each man with his sword on his thigh because of terror-Pachad-פחד in the night,” meaning, “the terror-Pachad-פחד of purgatory (Gehinom), which is compared to night.” If a person fears the judgments of purgatory (Gehinom), he withholds himself from many sins. This is the secret of the verse, “Happy is the man who is always fearful-Mefached-מפחד,” and is the secret of the verse,³⁴⁷ “Sinners were afraid-Pachdoo-פחדו in Zion.”

footnotes: ³⁴⁵ Talmud Bavli, Sanhedrin 7b ³⁴⁶ Song of Songs 3:8 ³⁴⁷ Isaiah 33:14

This being so, contemplate and realize that fear-Pachad-פחד is very necessary for the Jewish people, to save them from the judgments of purgatory (Gehinom). If, on the other hand, the Jewish people are careless and have no fear before HaShem-יהו״ה, blessed is He, it would be better for them to be subjected to the exile of Esav, rather than to be subjected to the judgments of purgatory (Gehinom), being that “exile atones for sin.”³⁴⁸ This is why Yitzchak, whose quality is fear-Pachad-פחד, rejoiced when he saw that the Jewish people would be subjected to the exile of Esav, through which their sins would be atoned, rather than for them to be subjected to purgatory (Gehinom), the judgement of which is much more extreme.³⁴⁹ This is why the verse states, “Yitzchak loved Esav for the hunted-Tzayid-ציד was in his mouth.”

footnotes: ³⁴⁸ Talmud Bavli, Brachot 56a; Sanhedrin 37b ³⁴⁹ See Talmud Bavli, Brachot 57b

After having informed you of this, we must also tell you the secret of the delicacies that Yitzchak requested of Esav. Yaakov then came and made those delicacies for his father Yitzchak, and inherited the blessing of Esav. I already have informed you that our forefather Yitzchak, peace be upon him, was a perfectly pure sacrificial offering, and that the Indwelling Presence of HaShem-יהו״ה, blessed is He, (Shechinah), never departed from him for even a moment. This being so, how could error come about through his hand? How could he love Esav? How could he want to bless the wicked one and set aside the righteous one? Moreover, after eating and drinking, how could the blessing be sustained? Is it not so that prayer must precede eating? Does the verse not state,³⁵⁰ “Do not drink intoxicating wine, you and your sons with you”? This being so, how is it that Yitzchak wanted to eat and drink, and only then bless the wicked one?

footnotes: ³⁵⁰ Leviticus 10:8

My son, let not your thoughts to be seduced, nor allow yourself to be misled into believing that a perfectly righteous Tzaddik, such as our forefather Yitzchak, peace be upon him, would stumble in something so minor. Rather, all his deeds were balanced scales of justice in his service of HaShem-יהו״ה, blessed is He. Know that when our forefather Yitzchak, peace be upon him, saw that there are two worlds; this world (Olam HaZeh-עולם הזה) and the coming world (Olam HaBa-עולם הבא), and saw that the Jewish people will be crushed and pained in this world, and that his quality – the quality of judgment-Din-דין – would be spread over the Jewish people, he became very pained by this and said, “What will my children do if they will be amongst the seventy nations? How will they conduct themselves to survive amongst them in exile?” He thus said, “It is better that I give my son Esav the blessings of this world, which come through food and drink, so that once the Jewish people sin and become subject to exile, he will rule over them. Better that they be in the exile with their brother Esav, than to be in exile amongst nations of heathens.” Yitzchak therefore said, “Since it is not possible that the quality of judgment-Din-דין will not exact its debt from the Jewish people, it is better that their debt be exacted at the hands of their brother, rather than at the hands of heathen.” This is the secret of the verse,³⁵¹ “You shall not abhor an Edomite, for he is your brother.”

footnotes: ³⁵¹ Deuteronomy 23:8

This then is why Yitzchak loved Esav, for he knew that Esav affects repair for Yaakov, so that he should not be subject to suffer purgatory (Gehinom). Thus, when he saw that through this the Jewish people would be saved from purgatory (Gehinom), by being subject to Esav in exile, he rejoiced. This is the secret of the words, “For the hunted-Tzayid-ציד was in his mouth.”

Now, because of this Yitzchak said, “It is not fitting for Esav to inherit the supernal spiritual blessings of Godly intellect. It rather is more fitting for him to inherit the lower bodily blessing. It therefore is appropriate to bless him with physical things that the body delights in, such as food and drink.” This is why Yitzchak told Esav,³⁵² “Make delicacies for me, such that I like, and bring them to me and I will eat, so that my soul-Nafshee-נפשי may bless you.” The verse specifies “my soul-Nafshee-נפשי,” certainly referring to the physical soul called the Nefesh-נפש, which receives the food, rather than the Godly and spiritual Neshamah-נשמה level of the soul. In this way, our forefather Yitzchak, peace be upon him, sought to lighten the punishment of the Jewish people in exile, and to extract them from the judgments of purgatory (Gehinom).

footnotes: ³⁵² Genesis 27:4

Nevertheless, HaShem’s-יהו״ה Indwelling Presence (Shechinah) blessed is He, said that even in exile, the difficult yoke of Esav must be lightened for the Jewish people. This is the secret of the verse,³⁵³ “But Rivkah loved Yaakov.” For, in the time of our forefather Avraham, peace be upon him, the Indwelling Presence of HaShem-יהו״ה (Shechinah) was called Sarah, and in the time of our forefather Yitzchak, peace be upon him, she was called Rivkah, and in the time of our forefather Yaakov, peace be upon him, she was called Rachel. This is because Leah is the secret of the Jubilee-Yovel-יובל,³⁵⁴ as mentioned before, and as will be further discussed in the Eighth Gate. and the two maidservants [Bilhah and Zilpah] are the handmaidens of the Indwelling Presence of HaShem-יהו״ה (Shechinah). Thus, everything was repaired from there.

footnotes: ³⁵³ Genesis 25:27 ³⁵⁴ The letters of the understanding-Binah

The verse therefore states,³⁵⁵ “Rivkah heard when Yitzchak spoke to his son Esav,” and she commanded Yaakov to prepare the delicacies and receive the blessing of Esav. Had she not done so, not a single Jew would escape the sword of Edom during exile. Contemplate this very well, for I have enlightened you of the secret of Yitzchak’s blessing and love for Esav.

footnotes: ³⁵⁵ Genesis 27:5

Now that you know this, know that were it not for Yitzchak having been bound upon the altar, and were it not for Avraham having taken possession of the fire-Aish-אש and knife-HaMa’achelet-המאכלת from Yitzchak, not a single Jew would be capable of withstanding the judgments of Yitzchak. This is not because Yitzchak hated his son Israel, God forbid to think so, but because of his piety, in that his own fear of HaShem-יהו"ה was so great. His judgment was therefore outstretched to instill fear and terror of sinning before HaShem-יהו״ה upon the children of Israel. Furthermore, he saw that they indeed were destined to fall to sin, and moreover, he saw that they would not be spared of one of two consequences. That is, they would either suffer the punishments of purgatory (Gehinom) or the punishment of exile. He therefore rejoiced to have their judgement exacted through exile.

However, when the quality of kindness-Chessed, which is the quality of E”l-א״ל and is the quality of Avraham, saw that if the judgment of the Jewish people would be fully exacted through exile, they would be utterly destroyed and obliterated, so that not even one in a city, or two in a clan would be spared, the quality of E”l-א״ל took the fire-Aish-אש and the knife-HaMa’achelet-המאכלת into his possession, so that they would not be completely obliterated and destroyed in exile. This is the secret of the verse,³⁵⁶ “But despite all this, while they are in the land of their enemies, I will not reject them and I will not loathe them to obliterate them.”

footnotes: ³⁵⁶ Leviticus 26:44

Now that you know this, I must tell you why, “the eyes of Yitzchak were dimmed from seeing.” Know, that HaShem-יהו״ה, blessed is He, diminished the quality of judgment-Din-דין, so that it could not be exacting with every sin. This is the secret of the verse,³⁵⁷ “His eyes were dimmed from seeing.” Now, why does the verse begin by telling us, “And it came to pass, when Yitzchak had become elderly” and only afterwards continues, “and his eyes were dimmed from seeing”? Behold, with the help of HaShem-יהו״ה, blessed is He, I will enlighten your eyes about this.

footnotes: ³⁵⁷ Genesis 27:1

Know, that Above in HaShem’s-יהו״ה Godliness, there is a quality of complete and absolute mercy-Rachamim, called Eheye”h-אהי״ה and called the Elder-Zaken-זקן.³⁵⁸ This is a quality of total mercy-Rachamim, without any admixture whatsoever of judgment-Din. When people sin, the quality of judgment-Din becomes outstretched against them, and when they stand in judgment, and the Name HaShem-יהו״ה, blessed is He, sees that if judgement will be meted out against them, all the worlds would be obliterated, He then removes the quality of judgment-Din and elevates it to the quality of mercies-Rachamim called the Elder-Zaken-זקן. When the quality of judgment-Din withdraws and is elevated to that place, it loses the powers to speak or see. This is the secret of the verse,³⁵⁹ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת will be elevated in justice-Mishpat-משפט, and the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.” About this the verse states,³⁶⁰ “When Yitzchak had become elderly-Zaken-זקן and his eyes were dimmed from seeing.” In other words, the verse speaks both about him and about his Divine quality. Therefore, in times of harsh judgment, HaShem-יהו״ה, blessed is He, has mercy upon His world, and says,³⁶¹ “For My sake, for My sake, I will act, for how can I let [My Name] be profaned!?” About this our sages, of blessed memory, said,³⁶² “The son of David will only come in a generation that is entirely guilty etc.” This also is the secret of the verse,³⁶³ “[The priest (Kohen) shall look, and behold! – the affliction has covered his entire flesh; then he shall declare the affliction to be pure;] having turned completely white, it is pure.”³⁶⁴-יהו״ה… I will take you from amongst the nations and gather you from the lands, and I will bring you to your own soil… Then I will sprinkle pure water upon you, so that you will be cleansed… I will give you a new heart and put a new spirit into you etc.”

footnotes: ³⁵⁸ This will be further explained in the Tenth Gate. ³⁵⁹ Isaiah 5:16 ³⁶⁰ Genesis 27:1 ³⁶¹ Isaiah 48:11, see Rashi and Radak there. ³⁶² Talmud Bavli, Sanhedrin 98a ³⁶³ Leviticus 13:14 ³⁶⁴ Talmud Bavli, Sanhedrin 97a – “The son of David will not come until the entire kingdom will be overturned into heresy. Rava said, from what verse [is this derived]? From the verse (Lev. 13:14), “Having turned completely white, it is ritually pure.” Rashi writes there, “That is, just as when the affliction spreads over the whole skin [it is declared pure], so likewise, when the kingdom is entirely overturned into heresy, the redemption comes.” In other words, in such a case, the redemption comes about by way of that which is expressed in the verse (Ezekiel 36:22-38), “It is not for your sake that I act… but for My Holy Name… I will sanctify My great Name… then the nations will know that I am HaShem

In this way, contemplate and realize that the fear of Yitzchak-Pachad Yitzchak-פחד יצחק has no power or dominion whatsoever when the Supernal Crown-Keter Elyon shines His face below. For, the great brilliance of His light dims the light of the eyes of Yitzchak’s fear-Pachad Yitzchak-פחד יצחק. This is the secret of the verse,³⁶⁵ “May HaShem-יהו״ה shine His face toward you and be gracious with you.” What is the meaning of the word, “and be gracious with you-viYechunekha-ויחנך”? It means that even if you are unworthy of mercy-Rachamim, nevertheless, when He shines His Upper face toward you, He does so as a freely given gift.³⁶⁶ This is the secret of the verse, “May HaShem-יהו״ה shine His face toward you and be gracious with you-viYechunekha-ויחנך.”

footnotes: ³⁶⁵ Numbers 6:25 ³⁶⁶ Also see Rashi to Deuteronomy 3:23

I now will enlighten your eyes about this, with HaShem’s-יהו״ה help, blessed is He. Know that wherever in Torah you find the “light of His face” (Ohr Panav-אור פניו), it refers to a great secret in HaShem’s-יהו״ה Godliness above. That is, there are 310 facets-Panim-פנים of wrath-Za’am-זעם, all of which are tied to the fear of Yitzchak-Pachad Yitzchak-פחד יצחק.³⁶⁷-*כתר-*620 relates to the Ten Commandments (Exodus 20:2-14) which consist of 620 letters, corresponding to the Crown-Keter-כתר-620. (In Exodus 34:28 the Torah calls them, “The Ten Commandments-Aseret HaDvarim-עשרת הדברים-1231” which has the same numerical value as “The Crown of Torah-Keter Torah-כתר תורה-1231.”) He explains that there are two sides to the Ten Commandments. That is, for those who are meritorious they are the Crown-Keter-כתר-620, but for those who are guilty they bring the excision-Karet-כרת-620 of the soul. Thus, the Ten Commandments are divided into two tablets, each consisting of five commandments, and in the same manner, the 620 letters divide into two sets of 310-ש״י letters and *י״ש-*310 letters (which combine to form the “pure marble stones-Avnei Shayish Tahor-*אבני שי״שטהור*” [mentioned in Chagigah 14b]), one half being kindness-Chessed, and the other half being judgment-Din, which is the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק. Now, when the letters are arranged into ten rows on each side, they are ten times E”l-א״ל-31, E”l-*א"ל-*31 being one-tenth of 310-ש״י, which is half of the crown-Keter-כת״ר-620. (Altogether, with both sides, they are twenty-Esreem-עשרי״ם rows of letters times E”l-א״ל-31, the numerical value of twenty-Esreem-עשרי״ם-620 being the same as the whole Crown-Keter-*כת״ר-*620.) In Etz Chayim, Shaar 17, Ch. 1, it similarly is explained that there are two halves to the Crown-Keter-כתר (called Arich Anpin-אריך אנפין, which means “Slow to Anger-Erech Apayim-ארך אפים”). There is the upper half and the lower half. The lower emotional qualities (of Zeir Anpin-זעיר אנפין, which means “Quick to Anger” [Short Tempered]) are garbed in the lower half of the Crown-Keter-כתר, which are only the 310-י״ש lights that lean toward judgement. [Nonetheless, because of the secret of tithes, mentioned here and in the First Gate, the dominant one-tenth of these 310-ש״י is the quality of E”l-*א״ל-*31 which is the quality of the kindness-Chessed of Avraham.] Also see Tikkunei Zohar 129b. However, when the quality of the Crown-Keter-כתר shines its face,³⁶⁸-כתר, and not just the half-ש״י-310 that manifests in the lower qualities. and takes out the banner of mercy, upon which the quality of E”l-א״ל is engraved, this being the secret of tithing (Ma’aser) the facets-Panim-פנים of wrath-Za’am-זעם, then all these facets-Panim-פנים become illuminated and transformed to mercy-Rachamim. This is the secret of the verse,³⁶⁹ “HaShem is God-E”l HaShem-א״ל יהו״ה and He shines for us,” and is likewise the secret of the verse,³⁷⁰ to HaShem-יהו״ה, blessed is He, which reaches to and elicits the radiance of the Crown-Keter-כתר, tearing up and overturning all judgments. It is for this reason that it also states (Sanhedrin 97b; Mishneh Torah, Hilchot Teshuvah 7:5), “Israel will only be redeemed through repentance-Teshuvah.” “Happy is the nation who know the cry of the Shofar (Teru’ah-תרועה); HaShem-יהו״ה, they walk in the light of Your face (Ohr Panecha-אור פניך).”

footnotes: ³⁶⁷ This will be discussed again later in the Seventh Gate, (cited and discussed in Pardes Rimonim, Shaar 20, Ch. 5). However, towards the end of the book Imrei Shefer, by Rabbi Avraham Abulafia, of righteous memory, the teacher of Rabbi Yosef Gikatilla, he explains and hints that the Crown-Keter ³⁶⁸ That is, the full countenance of the Crown-Keter ³⁶⁹ Psalms 118:27 ³⁷⁰ Psalms 89:16 – That is, it is repentance-Teshuvah

This being so, contemplate the secret of the verse,³⁷¹ “And it came to pass, when Yitzchak had become elderly-Zaken-זקן, and his eyes were dimmed from seeing,” and you then will grasp the secret of the verse,³⁷² “Blow the Shofar at the moon’s renewal, when it is concealed*-בכסה* for our festive day,” and the secret of the verse,³⁷³ “Happy is the nation who know the cry of the Shofar (Teru’ah-תרועה); HaShem-יהו״ה, they walk in the light of Your face (b'Ohr Panecha-באור פניך).” You will then perceive what the Shofar of the ram of Yitzchak is. If you contemplate these matters, you then will enter the secret of the words we recite every day,³⁷⁴) liturgy, in the blessing preceding the Shema. “Blessed are You HaShem-יהו״ה… Who forms the luminaries-Yotzer HaMe’orot-יוצר המאורות,” and,³⁷⁵ liturgy. “Blessed are You HaShem-יהו״ה… Who creates the lights of fire-Boreih Me’orei Ha’Aish-בורא מאורי האש.”³⁷⁶-יו״ד ה״א וא״ו.” Also see Zohar I 20b; Zohar II 207b. You then will understand the difference between “Who forms the luminaries-Yotzer HaMe’orot-יוצר המאורות,” and, “Who creates the lights of fire-Boreih Me’orei Ha’Aish-בורא מאורי האש.”

footnotes: ³⁷¹ Genesis 27:1 ³⁷² Psalms 81:4; Also see Zohar III 231b; Zohar III 100b ³⁷³ Psalms 89:16 ³⁷⁴ In the morning (Shacharit ³⁷⁵ In the Havdalah ³⁷⁶ See at length in Rabbi Yosef Gikatilla’s Ginat Egoz, translated as HaShem Is One, Vol. 2, (The Letters of Creation, Part II), section entitled, “The Three Letters Yod-Hey-Vav

This is because the formation of the luminaries is drawn from the great mercies-Rachamim above, in the secret of the verse,³⁷⁷ “HaShem is God-E”l HaShem-א״ל יהו״ה and He shines for us.” In contrast, the lights of fire-Me’orei HaAish-מאורי האש are drawn from the quality of Elohi”m-אלהי״ם, the quality of darkness-Choshech-חשך, about which it states,³⁷⁸ “Darkness-Choshech-חשך was upon the surface of the deep,” and,³⁷⁹ “[I am the One] Who forms light-Yotzer Ohr-יוצר אור and creates darkness-Boreih Choshech-בורא חושך.” Thus, the quality of E”l-א״ל illuminates the darkness-Choshech-חשך included in the quality of Elohi”m-אלהי״ם, which is the secret of fire-Aish-אש. This then, is the meaning of the verse,³⁸⁰ “May HaShem-יהו״ה shine His face toward you and be gracious with you.”³⁸¹-מאורות (Genesis 1:14-19) shine from above to below, whereas the light of the lower fire-Aish-אש only shines in the dark-Choshech-חשך. That is, the judgements-Din of the fires-Aish of the title God-Elohi”m-אלהי״ם only shine in the darkness-Choshech-חשך of the night-Laylah-לילה (during exile) when the radiance of the “sun of HaShem-יהו״ה” (Psalms 84:12) is concealed. However, when the Great Name HaShem-יהו״ה, blessed is He, is revealed, meaning when “HaShem-יהו״ה shines His face” from Above, and “HaShem is God-E”l HaShem-א״ל יהו״ה, and He shines for us,” then “ of what use is the flame of a candle in broad daylight?” (Chullin 60b). In that case, His great light and illumination dims the light of the eyes of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, which is the quality of the title God-Elohi”m-אלהי״ם.

footnotes: ³⁷⁷ Psalms 118:27 ³⁷⁸ Genesis 1:2 ³⁷⁹ Isaiah 45:7 ³⁸⁰ Numbers 6:25 ³⁸¹ That is, the great luminaries-Me’orot

After having informed you of these two qualities, we must now inform you of the secret of the Name HaShem-יהו״ה, blessed is He, who is the Decisor in the middle, and how He conducts His world.

The titles of HaShem-יהו״ה, blessed is He, are positioned in the middle column, with kindness-Chessed to their right and judgment-Din to their left. They are in the middle and include both kindness-Chessed and judgment-Din. These in the middle are called the titles of mercy-Rachamim-רחמים, about which it states,³⁸² “To HaShem-יהו״ה our God [belong] mercy-Rachamim-רחמים and forgiveness.” I now will begin explaining this, with the help of HaShem-יהו״ה, blessed is He.

footnotes: ³⁸² Daniel 9:9

Know that all the holy names, titles, and qualities, whether they are called kindness-Chessed, mercy-Rachamim, or judgment-Din, none are absolute kindness-Chessed, absolute judgment-Din, or absolute mercy-Rachamim, without any admixture. This is so from the name Eheye”h-אהי״ה down. However, from the name Eheye”h-אהי״ה up, it all is absolute and simple mercy-Rachamim and kindness-Chessed with no admixture [of judgment-Din] whatsoever.

Now, open your eyes and give your heart to behold deep matters that are like general principles for the order of the Chariots and compositions (Merkavot), the ministers, and the bonds of the Sefirot. When you see this, you then will have some understanding of the Sefirot and their names and qualities; how they are bound to each other, receive from each other, and how they all are made of a single bond with a single intention, without any separation in the world. When you understand this, you will understand the secret of the unity of the Creator of all, may He be blessed and elevated.

Know that the names of the Supernal Crown-*Keter HaElyon-*כתר העליון are all simple names without any admixture of anything else at all. How so? When the known mercies-*Rachamim-*רחמים are juxtaposed to the name Eheye”h-אהי״ה, or if kindness-Chessed-חסד is juxtaposed to the name Eheye”h-אהי״ה, they always refer to absolute and simple kindness and mercy, without any admixture of anything else at all. This is the secret of the verse,³⁸³ “With great mercies-Rachamim Gedolim-רחמים גדולים I will gather you in.” Why are they referred to as “great mercies-Rachamim Gedolim-רחמים גדולים”? Because the mercies-Rachamim included in the middle column³⁸⁴ is mercy, which is composed of kindness-Chessed with judgment-Din. are not absolute, being that there is an admixture of judgment-Din in them. That is, they include both kindness-Chessed and judgment-Din in them. In contrast, the mercies-Rachamim of the name Eheye”h-אהי״ה are called “great mercies-Rachamim Gedolim-רחמים גדולים,” since they have no admixture in them.

footnotes: ³⁸³ Isaiah 54:7 ³⁸⁴ That is, the quality of splendor-Tiferet

The same is true of its title “the Supernal Kindness-Chessed Elyon-חסד עליון,” as in the verse,³⁸⁵ “In the Supernal Kindness-Chessed Elyon-חסד עליון, he will not falter.” This refers to the simple and absolute kindness-Chessed-חסד of the Upper Name-Shem Elyon-שם עליון which is Eheye”h-אהי״ה. In contrast, the kindness of Avraham has an admixture of judgment-Din in it, and is thus called “worldly kindness-Chessed Olam-חסד עולם,” rather than “Supernal Kindness-Chessed Elyon-חסד עליון.”

footnotes: ³⁸⁵ Psalms 21:8

The general principle is as follows: From the name Eheye”h-אהי״ה down, all opposites are born; such as front-Panim-פנים and back-Achor-אחור, right-Yemin-ימין and left-Smol-שמאל. That is, from the name Eheye”h-אהי״ה down, not a single aspect is essentially simple without admixture.

Now that you are aware of this, know that of all the holy names and titles from the Crown-Keter down, there is no simple quality that is not mixed with its fellow. How so? The kindness-Chessed of Avraham is not absolute kindness, since the judgment-Din of Yitzchak is mixed in it. In the same way, there is no quality of mercy-Rachamim that does not have a small measure of judgment-Din mixed in it, and similarly, there is no quality of judgment-Din that does not have a small measure of mercy-Rachamim mixed in it.

Now, if you ask, “This being so, since it has mercy-Rachamim in it, why do you call it the quality of judgment-Din? And similarly, since it has judgement-Din in it, why do you call it the quality of mercy-Rachamim?” Know, that the quality that primarily is merciful-Rachamim and is garbed mostly in mercy – though it has a small measure of judgment-Din – we nonetheless call it the quality of mercy-Rachamim. Likewise, the quality that is primarily judgment-Din and is garbed mostly in judgment-Din, though it has a small measure of mercy-Rachamim, we call it the quality of judgment-Din. That is, from Eheye”h-אהי״ה down, no quality or title is absolute judgment-Din or absolute mercy-Rachamim. For, if you would not say so, you would be “severing the plantings”³⁸⁶ and making a separation in HaShem’s-יהו״ה unity, heaven forbid. For, if you were to say that the quality of mercy-Rachamim was absolute, it would be impossible for it to join with the quality of absolute judgment-Din, and they thus would be like two opposites that can never come close. If they do not become conjoined and bonded, then at times, the unity is separated and severed, with the quality of mercy-Rachamim separate unto itself, and the quality of judgement-Din separate unto itself. About this the verse states,³⁸⁷ “A querulous person separates the Master.”

footnotes: ³⁸⁶ A Talmudic euphemism for falling into heresy (through which one severs any plantings of goodness). See Talmud Bavli, Chagigah 14b-15a. ³⁸⁷ Proverbs 16:28; See Rashi there.

Rather, the secret of the bond of the Sefirot, names, titles, and qualities with each other, are as I will now explain. Know that the quality of the Supernal Crown-Keter Elyon-כתר עליון, which is entirely mercies-Rachamim, first unites with that side of wisdom-Chochmah that faces upward, which also is a matter of mercies-Rachamim. Then, the side of wisdom-Chochmah that faces downward, toward understanding-Binah, is called the back-Achor-אחור, and the quality of judgment-Din is born from it. Thus, from the side of judgment-Din of wisdom-Chochmah that faces downward toward understanding-Binah, that same side which [relative to the upper aspect of wisdom-Chochmah] is called judgment-Din, returns to be called mercy-Rachamim relative to the composition of the quality of understanding-Binah. That is, to the extent that they have become distant from the Crown-Keter, judgment-Din arises and is born in them. This being so, the back-Achorayim-אחוריים of wisdom-Chochmah is called judgment-Din relative to the Crown-Keter, but is called mercy-Rachamim relative to understanding-Binah. Then, from these two qualities, called wisdom-Chochmah and understanding-Binah, all the other names and titles are emanated.

What you have thus learned, is that every “right-Yemin-ימין” stems from wisdom-Chochmah, and every “left-Smol-שמאל” stems from understanding-Binah. However, though the “right-Yemin-ימין” stems from wisdom-Chochmah, nonetheless, wisdom-Chochmah itself is not absolute mercy-Rachamim, as we have said. This is because, even the back-Achorayim-אחוריים of wisdom-Chochmah is called judgment-Din relative to the Crown-Keter, and this could certainly be said of the right side that is drawn down from wisdom-Chochmah, that it certainly possesses both judgment-Din and mercy-Rachamim. Nevertheless, the general principle is that all Sefirot that are emanated from the side of wisdom-Chochmah are all called the qualities of mercies-Rachamim, being that the Sefirot that are emanated from the side of understanding-Binah all lean toward judgment-Din. Thus, according to the arrangement of these relative to those, these are called mercies-Rachamim and those are called judgment-Din. However, this is not because the ones on the right are absolute mercy-Rachamim, but because they primarily are mercies-Rachamim, in that this is their majority, though to a smaller degree, they do possess judgment-Din. Similarly, those on the left are not called judgment-Din because they are absolute judgment-Din, but because their majority is primarily judgment-Din, though they have a small degree of mercy-Rachamim in them. This is the secret of the bond between the Sefirot and their composition (Merkavah), for if not for the intermingling and admixture of the Sefirot, they could never come close or bond with each other.

You thus have learned that though the quality of E”l-א״ל, is the quality of the kindness-Chessed of Avraham, and has a predominance of mercy-Rachamim, nevertheless, a small measure of judgment-Din is mingled into it. Similarly, though the quality of Elohi”m-אלהי״ם, which is the quality of the fear of Yitzchak, is called judgment-Din and possesses many kinds of punishment, nevertheless, a small measure of mercy-Rachamim is mingled into it.

However, the quality of the Name HaShem-יהו״ה, which is the middle column at the center of all the names, as we have informed you, in that to its right is kindness-Chessed and to its left is judgment-Din, therefore without a doubt, it includes both judgment-Din and mercy-Rachamim from one side or the other. This is why it specifically is this quality that issues the final verdict, whether for life or death, whether for pleasure-Oneg-ענג or affliction-Nega-נגע. You therefore will find that in reference to the Name HaShem-יהו״ה, which is the middle column in the center, and is the quality of our forefather Yaakov, peace be upon him, it states,³⁸⁸ “And Yaakov was a pure-Tam-תם man who dwelt in tents-Ohalim-אהלים [between the tent of Avraham (Chessed) and the tent of Yitzchak (Din)].” That is, Yaakov is the secret of the median quality, and is like the “twin leaf-Tiyomet-תיומת of the Lulav,”³⁸⁹ which is the central spine of the Lulav that aligns-Metayem-מתיים the two sides to the center. In the same way, Yaakov aligns-Metayem-מתיים the two “tents-Ohalim-אהלים,” these being the tent of Avraham, which is kindness-Chessed, and the tent of Yitzchak, which is judgment-Din. This is the secret of the verse, “And Yaakov was a pure-Tam-תם man who dwelt in tents-Ohalim-אהלים.” That is, at first glance, the verse did not need to say “who dwelt in tents-Ohalim-אהלים [in the plural]” but should have said, “who dwelt in a tent-Ohel-אהל [in the singular].” However, this comes to inform us that the quality of Yaakov is positioned between the two “tents-Ohalim-אהלים,” and aligns and takes hold of both the right and left, with the median quality, to the point that we find that both Avraham and Yitzchak adhere to Yaakov, Avraham to the right of Yaakov and Yitzchak is to his left. This is the secret of “the third verse decides between them,”³⁹⁰ meaning, between the quality of E”l-א״ל, which is the quality of kindness-Chessed, and the quality of Elohi”m-אלהי״ם, which is the quality of judgment-Din.

footnotes: ³⁸⁸ Genesis 25:27 ³⁸⁹ See Talmud Bavli, Sukkah 32a and elsewhere. ³⁹⁰ Introduction to Sifra; The principles of exegesis of Rabbi Yishmael.

You thus have learned that the Great Name HaShem-יהו״ה, blessed is He, is central and includes both kindness-Chessed and judgment-Din. About this the sages stated in Pirkei Heichalot,³⁹¹ “To His right is life and to His left is death.” Now that you know this, understand how all the names, titles and qualities, adhere to the Name HaShem-יהו״ה, blessed is He. About this Sefer Yetzirah states,³⁹² “The Holy Chamber (Heichal HaKodesh-היכל הקודש) is positioned in the center [and carries them all].” This refers to the secret of the Name HaShem-יהו״ה, which is central to all the names, whether those above it, those below it, or those to its sides. This is the secret of the verse,³⁹³ “I saw HaShem-יהו״ה sitting on His throne, [with all the hosts of the heavens standing by Him, to His right and to His left],” with all the names and titles, through which He actualizes His actions. According to the action that He wants to affect, He garbs Himself in the name or title that is appropriate for that action. Always remember this important principle. That is, sometimes you will find HaShem-יהו״ה being called merciful-Rachum-רחום, and at other times you will find Him being called jealous-Kano-קנוא, vengeful-Nokem-נוקם, wrathful-Baal Cheimah-בעל חימה, or a man of war-Ish Milchamah-איש מלחמה, as written,³⁹⁴ “HaShem-יהו״ה is a jealous-Kano-קנוא and vengeful-Nokem-נקם God; HaShem-יהו״ה is vengeful-Nokem-נקם and wrathful-Ba’al Cheimah-בעל חימה.” It similarly states,³⁹⁵ “HaShem-יהו״ה is a man of war-Ish Milchamah-איש מלחמה.” However, if He is completely merciful-Rachamim, how could scripture say such titles of harsh judgment about Him? Rather, those titles on the side of judgment-Din that we discussed, which are intermingled with the quality of mercy-Rachamim, adhere to Him. That is, they adhere to Him according to what is appropriate and He manifests within them.

footnotes: ³⁹¹ Pirkei Heichalot, Braita d’Maaseh Merkavah Ch. 7 ³⁹² Sefer Yetzirah 4:3 ³⁹³ Kings I 22:19 ³⁹⁴ Nahum 1:2 ³⁹⁵ Exodus 15:3

We thus find that when He is garbed in the garment appropriate to each thing, the Name HaShem-יהו״ה perfects them all. Remember this important principle, for through it, you will see how HaShem-יהו״ה, blessed is He, is completely unchanging, as He says,³⁹⁶ “I HaShem-יהו״ה have not changed.” Rather, the change is only in accordance to the appropriate judgment, in that He garbs Himself within the appropriate titles to render judgment, whether for good or for bad. Remember this important principle very well, and you will behold the greatness of HaShem-יהו״ה, blessed is He, and the awesome strength of His kingship.

footnotes: ³⁹⁶ Malachi 3:6

After having informed you of these important principles, we shall now return to our subject and inform you about what we began explaining at the beginning of this gate, as follows: We have already explained that from the Crown-Keter down, there is no simple quality that is not intermingled with its fellow. This is because the emanation of wisdom-Chochmah, which is drawn down from the Crown-Keter, already necessitated all opposites, admixtures, emanations and compositions (Merkavot). This is because wisdom-Chochmah is juxtaposed both to the crown-Keter and to understanding-Binah. Thus, being that it is juxtaposed to two Sefirot, it therefore has both a front-Panim-פנים and a back-Achor-אחור. Its front-Panim-פנים faces the crown-Keter, whereas its back-Achorayim-אחוריים faces understanding-Binah. Thus, since it has both a front-Panim-פנים and back-Achor-אחור, it therefore is the cause of all opposites, changes and admixtures in the world. That is, from here all fronts-Panim-פנים and backs-Achor-אחור come about; all white and black, right and left, above and below.

This is one of the deep secrets of the bonds of the various compositions (Merkavah) and emanation of novel beings. Whoever understands this, will understand all compositions (Merkavot) and levels of emanation (Atzilut), that are in the form of both receiver (Mekabel) and bestower (Mashpia) in the secret of androgyny.³⁹⁷) in relation to the quality below it, and therefore called male, but is a recipient (Mekabel) in relation to the quality above it, and therefore called female. However, do not think that there is any actual form of androgyny in HaShem-יהו"ה, God forbid to think so. Do not make such a derogatory and evil statement about Him by ascribing such a belief to HaShem-יהו״ה, blessed is He. It rather is as we said before about the mystery of all the sections of the composition of the Chariot (Merkavah) and the Supernal ministers, the totality of which are called “man-Adam-אדם,” not that they have a form such as ours, God forbid to think so.

footnotes: ³⁹⁷ An androgynous is one who is both male and female. That is, the Supernal qualities are allegorically likened to an androgynous, since each is a bestower (Mashpia

Nonetheless, they indeed are great and lofty levels filled with radiance and every manner of luminary and light, which altogether are called, “the brain-Mo’ach-מוח,” not that they are like the form of our brain, nor are they like our brain in any way, only that they hint at the matter of the brain-Mo’ach-מוח [intellect]. There likewise are various worlds, called “the right-Yamin-ימין,” that are filled with every kind of abundance and goodness. There likewise are various worlds, called “the left-Smol-שמאל, filled with ungraspable and unlimited darkness. Additionally, on the left side, called “north-Tzafon-צפון,” there are various worlds filled with wealth, honor and possessions, and the like.³⁹⁸

footnotes: ³⁹⁸ This will be further explained later in the Sixth Gate.

All the Supernal compositions and Chariots (Merkavot) and their camps and hosts may be understood in this manner. That is, there are those called “the eye-Ayin-עין,” those called “the ear-Ozen-אוזן,” those called “the lips-Sfatayim-שפתיים,” those called “the mouth-Peh-פה,” those called “the hands-Yadayim-ידים,” and those called “the feet-Raglayim-רגלים.” Altogether, all the camps and compositions (Merkavot) are called “man-Adam-אדם.” All these compositions (Chariots-Merkavot) and all the hosts and camps, are all bound to each other and receive influence and sustenance one from the other.

We thus find that it is from the Crown-Keter that they all receive the power to illuminate, and when they are unified with the Name HaShem-יהו״ה, blessed is He, they all are sustained from the Crown-Keter. This is because the secret of HaShem-יהו״ה is that He is the Creator of all, blessed is He. That is, the thorn of the letter Yod-י of the Name HaShem-יהו"ה is the secret of the Crown-Keter in the Name HaShem-יהו״ה, and is the primary aspect from which all compositions and levels receive strength, influence and sustenance, one from the other. We thus find that all look to the Name HaShem-יהו״ה to receive vitality from the illumination of the Crown-Keter, and that from the thorn of the letter Yod-י of the Name HaShem-יהו"ה down, all receive the power of emanation one from the other. The same is true of all levels in the world, whether the upper levels or the lower levels, whether the world of angelic beings, the world of the celestial spheres, the heavens, stars and constellations, and this lowest world; all are bound one with the other, are sustained one by the other, and all receive strength and sustenance from the thorn of the Yod-י of the Name HaShem-יהו״ה, blessed is He. We find that every level of the Name HaShem-יהו״ה, blessed is He, has two sides-Panim-פנים. From one side it receives from whatever is above it in level, and from the other side, it bestows goodness to whatever is below it in level, until it reaches the center of the earth.

We thus find that every level has two matters; the power to receive influence from that which is above it, and the power to bestow goodness to that which is below it. It is in this sense that the compositions (Chariots-Merkavot) are called “androgynous,” in that they possess both the aspect of a recipient (Mekabel) and the aspect of a bestower (Mashpia). This is one of the great secrets of our faith.

Whoever understands this will understand the secret of the Cherubim,³⁹⁹) and a recipient (Mekabel). From this it is understood that when the Jewish people would fulfill the will of the Ever-Present One, HaShem-יהו״ה, blessed is He, the bond between the two Cherubim was face to face, that is, in a way of bestower and recipient, indicating that all the Sefirot were face to face, in a way of bestower and recipient, thus bringing blessings to Israel. However, when they were sinful, God forbid, and turned away from HaShem-יהו״ה, blessed is He, the Cherubim would separate and be back to back-Achorayim-אחוריים, indicating that the Sefirot were in a way of back to back, bringing judgment-Din to the world. On the other hand, returning to *HaShem-*יהו״ה through repentance-Teshuvah, brings the matter of rectification about, in that the recipient faces the Bestower and the Bestower, HaShem-יהו״ה, blessed is He, faces Israel. (Also see Beit Shaar to Shaarei Orah). and the secret of the form of the composition (Merkavah) that King Solomon made in the Holy Temple. That is, he will understand how from the Crown-Keter and up, all qualities are kindness-Chessed, mercy-Rachamim and all goodness, all being perfect and simple, without any admixture of judgment-Din whatsoever, not a little or a lot.⁴⁰⁰-שמאל in this concealed Ancient One-Atik [i.e., in the aspect of the Crown-Keter which is called the Elder-Zaken-זקן, as mentioned before], but it is only right-Yemin-ימין.” Moreover, he will understand that higher than the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, there is no side of judgment-Din or hardship altogether. Rather, it all is joy, gladness, delight, goodness, light and illumination, in which there is no judgment-Din whatsoever, except from the back-Achorayim-אחוריים, and the back-Achorayim-אחוריים only begins from wisdom-Chochmah down. However, as explained above, there are many backs-Achorayim-אחוריים that are called fronts-Panim-פנים, and many fronts-Panim-פנים that are called backs-Achorayim-אחוריים. The whole of this mystery is included in the secret of a recipient (Mekabel) and a bestower (Mashpia).

footnotes: ³⁹⁹ See Zohar Chadash, Terumah, about the cover of the Holy Ark Cover and the Cherubim that were upon it – “When Israel were meritorious, they [the Cherubim] would adhere to each other face to face. However, if they were not meritorious, they turned their faces away from each other. Through this secret they would know whether Israel were meritorious or not.” Now, it should be noted that one Cherub was male and the other was female, indicating a bestower (Mashpia ⁴⁰⁰ In the language of the Zohar (Vol. 3, 129a – Idra Rabba), “There is no left-Smol

When you understand this great secret, you then will understand what we said, that from the Crown-Keter down, there is not a single name that is simple and is absolute kindness-Chessed or absolute mercy-Rachamim, but rather, a small measure of judgment-Din is intermingled with it. Similarly, there is no name of absolute judgment-Din, but rather, a small measure of mercy-Rachamim is intermingled with it. This is the secret of the bond of the Chariots and compositions (Merkavot) and the emanations of levels, and the secret of the conduits and the drawings forth. The secret of everything that we have mentioned here is a great principle in Torah, and is the secret of the verse,⁴⁰¹ “But they (the Levites) shall not come and look as the holy is inserted [into its sheath-covering], lest they die.” However, I am not permitted to explain this further in writing.⁴⁰²); Me’irat Einayim of Rabbi Yitzchak of Acco, Bechukotai; Also see Ohr HaTorah of the Tzemach Tzedek, Bamidbar Vol. 1, p. 56-57; Maamarei Admor HaEmtza’ee, Bereishit Vol. 1 p. 209 and on; Bamidbar Vol. 4, p. 1,373; Devarim Vol. 2, p. 642 and on; Maamarei Admor HaTzemach Tzeddek 5614-5615, p. 18 and on; Likkutei Sichot, Vol. 8, Bamidbar (Sichah 2) [Sichot Kodesh, Bamidbar 5725]. [Additionally, as will soon be mentioned, the Priest-Kohen-כהן is on the right, the Levite-Levi-לוי is on the left, and the Israelite-Yisroel-ישראל is in the central line.]

footnotes: ⁴⁰¹ Numbers 4:20 and Rashi there; Also see Talmud Bavli, Yoma 54a; Midrash Bamidbar Rabba 5:9 ⁴⁰² See Ramban and Recanati to Numbers 4:20; Zohar I 232b (Tosefta

You thus have learned that all the holy names and titles are bound to the Name HaShem-יהו״ה, blessed is He, and all are intermingled one with the other and sustained one by the other. All of them, be they those on the right or those on the left, have a single intention, which is to adhere to the Name HaShem-יהו״ה, blessed is He, for it is from Him that beneficence, life, and sustenance, come. Do not let it enter your mind that Above in HaShem’s-יהו״ה Godliness, the categories of right and left dispute each other, or hate each other, or negate each other, God forbid to think so. Rather, if they appear to be in dispute, know that they merely are clarifying the judgment, so that justice for the people of the world will be brought to light with true justice. This is a primary principle regarding the qualities of kindness-Chessed and judgment-Din, and is the secret of the verse,⁴⁰³ “And the two of them⁴⁰⁴ and might-Gevurah. went together-Yachdav-יחדיו.” This likewise is the secret of the verse,⁴⁰⁵ “The judgments of HaShem-יהו״ה are true, and are altogether-Yachdav-יחדיו righteous.” In other words, it all is with a singular intent, for they all agree with a singular intent to adhere to the Name HaShem-יהו״ה, blessed He.

footnotes: ⁴⁰³ Genesis 22:6 ⁴⁰⁴ That is, Avraham and Yitzchak, kindness-Chessed ⁴⁰⁵ Psalms 19:8

This is the meaning of the statement of our sages, of blessed memory,⁴⁰⁶ “Above there is no jealousy, no hatred, and no competition.” This being so, why is it that those on the right argue for merit, and those on the left argue for liability? Know, that all this is to bring justice to light, and that each creature should receive the judgement appropriate to it. Nevertheless, Above, both the right and left are united in their adhesion to the Name HaShem-יהו״ה, blessed is He, and whether they are to the right or to the left, they all love each other. It was accordingly established that in the blessing of, “You Who forms the Luminaries-Yotzer HaMe’orot” we recite,⁴⁰⁷ blessing of the Shema recital “They all are beloved, they all are pure, they all are mighty, and they all do the will of their Maker with fear and trepidation.” Contemplate this well, and you will realize that it is as we explained.

footnotes: ⁴⁰⁶ Midrash Vayikra Rabba 9:9 ⁴⁰⁷ In the Yotzer

Do you not see that in holiness, all are aligned to come to a common conclusion, this being one of the ways of the Great Unity of HaShem-יהו״ה, blessed is He? This is why in the blessing, “You Who forms the Luminaries-Yotzer HaMe’orot” we recite, “They all take the yoke of the Heavenly Kingship upon themselves, one from the other, and with love, grant each other permission to sanctify their Maker with joyous spirit, and all as one answer in unison, with trepidation.” What do they answer? The groups on the right recite,⁴⁰⁸ of Hosts, the whole earth is full of His glory-Kadosh Kadosh Kadosh HaShem Tzva’ot, Melo Khol HaAretz Kevodo-קדוש קדוש קדוש יהו״ה צבאות מלא כל הארץ כבודו.” “Holy-Kadosh-קדוש,” those of the left recite,⁴⁰⁹ from His place-Baruch Kvod HaShem Mimkomo-ברוך כבוד יהו״ה ממקומו.” “Blessed-Baruch-ברוך,” and together they all recite,⁴¹⁰ shall reign forever, your God, O’ Tziyon, throughout all generatioons, Halleluyah-Yimloch HaShem L’Olam, Elohayich Tziyon, L’Dor VaDor, Halleluyah-ימלוך יהו״ה לעולם אלהי״ך ציון לדר ודר הללויה.” “HaShem-יהו״ה shall reign-Yimloch-ימלוך.” Whoever merits to understand this secret, will understand that they all agree about the unity and singularity of HaShem-יהו״ה, blessed is He.

footnotes: ⁴⁰⁸ Isaiah 6:3 – “Holy, Holy, Holy, is HaShem ⁴⁰⁹ Ezekiel 3:12 – “Blessed be the Glory of HaShem ⁴¹⁰ Psalms 146:10 – “HaShem

Now, everything we have said to this point, is about the [inner] line and inside of the walls of the Supernal Temple. However, about what is on the outside of the walls, to the left there indeed are evil groups, who are only below and not Above. The head of all these quarrelsome and destructive groups of evil, is Samael. They are not members of the King’s court, but are outside the three partitions, and outside the walls surrounding the holy camp. About this the verse states,⁴¹¹ “[They shall expel from the camp] everyone with the Tzara’at-affliction, everyone who has had a Zav-emission, and everyone contaminated by a human corpse.” Now, this verse mentions three groups, however they are not the subject of our explanation here. The next verse continues,⁴¹² “They shall not contaminate their camps, within which I dwell.” These are the “Young lions-Kefirim-כפירים [who] roar for prey.”⁴¹³-כפירים’ refers to the nations of the world who ‘deny-Kofrim-כופרים’ faith in the Holy One, blessed is He, and want to devour the Jewish people.” Who is the verse referring to when it says, “They shall not contaminate?” It certainly refers to those outside the line, who wait and hope for mankind to stumble into sin and impurity, so that they can then accuse them Above, so that the outcome of the judgment will be to give them over into the hands of those accusers.

footnotes: ⁴¹¹ Numbers 5:2 ⁴¹² Numbers 5:3 ⁴¹³ Psalms 104:21; Also see Midrash Tehillim 104:12 – “The ‘young lions-Kefirim

Those who know this matter, know how very important it is to be careful to distance oneself from sin. About this our sages, of blessed memory, stated,⁴¹⁴ “He [the Satan] descends and misleads, then ascends and accuses, receives permission and takes the soul [ of sinners].” About this the verse states,⁴¹⁵ “The young lions roar for prey, and to seek their food from E”l-א״ל.” If you contemplate this, you will realize that the verse uses the term E”l-א״ל, rather than Elohi”m-אלהי״ם. The reason is because E”l-א״ל refers to the quality of kindness-Chessed and mercy-Rachamim, which withholds “food” from being given to the “young lions-Kefirim-כפירים.” For, as you already know, the quality of E”l-א״ל argues for merit on behalf of the people of the world, so that they will not fall into the hands of the “young lions-Kefirim-כפירים.”

footnotes: ⁴¹⁴ See Talmud Bavli, Bava Batra 16a ⁴¹⁵ Psalms 104:21

One who understands this secret will understand the beginning of the story of Iyov, and will understand that even though Iyov was perfectly righteous-Tzaddik, he nevertheless was liable for punishment. This is the secret of the verse,⁴¹⁶ “The sons of God-Bnei HaElohi”m-בני האלהי״ם [the angels] came to stand before HaShem-יהו״ה, and Satan too came amongst them.” However, I am not permitted to reveal more about this right now.⁴¹⁷

footnotes: ⁴¹⁶ Job 1:6 ⁴¹⁷ See Zohar II 32b and on.

Thus, the “young lions-Kefirim-כפירים” mislead man below, and then ascend above and say, “So and so person transgressed this sin, give him over into our hands, for he is one of ours.” Since the quality of Elohi”m-אלהי״ם on the left, argues for liability, it does not obstruct this. Who does obstruct it? The quality of E”l-א״ל on the right, which argues for merit on their behalf, as discussed before. Therefore, the “young lions-Kefirim-כפירים” present their arguments and “roar for their prey, in that they seek their food from E”l-א״ל,” being that the quality of E”l-א"ל is what obstructs the “young lions-Kefirim-כפירים.”

After having informed you of these important principles, we should now explain the titles that are tied to the three names mentioned before. We must inform you how within the titles of the quality of E”l-א״ל, there is an intermingling of the quality of judgment-Din with the quality of kindness-Chessed. Likewise, we must inform you how it is that in the titles of Elohi”m-אלהי״ם there is an intermingling of the quality of mercy-Rachamim with the quality of judgment-Din. We should also inform you of the quantity of admixture in each title, how they are intermingled, and how they are tied to each other.

However, before beginning to explain, we first must inform you that, as we have said before, in actuality, the “limbs” of the Chariot (Merkavah) called the “eye-Ayin-עין,” or “ear-Ozen-אזן,” or “hand-Yad-יד,” or “foot-Regel-רגל” are neither eye, nor ear, nor hand, nor foot. They rather are only titles that in some way, are analogous to these matters. In the same way, it is important to know that Above, in the Supernal Chariot (Merkavah), there are matters called “water-Mayim-מים,” “fire-Aish-אש,” “wind-Ru’ach-רוח,” and “earth-Aretz-ארץ.” However, God forbid to think that these refer to actual water, fire, wind and earth, as they are below. Rather, they are awesome Supernal pathways that are called by these names due to their qualities, not because they are like these elements are on earth.

This is similar to what Rabbi Akiva told his students,⁴¹⁸ “When you reach the pure marble stones (Avnei Shayish Tahor-אבני שיש טהור), do not say ‘water, water-Mayim Mayim-מים מים,’ because it states,⁴¹⁹ ‘He who speaks falsehood shall not be established before My eyes.’” In Pirkei Heichalot⁴²⁰ they explained this matter further, that Above there is a known chamber (Heichal), and when those who are unworthy of ascending the Chariot (Merkavah) do so and arrive there, they perceive wondrous matters in that chamber (Heichal). In their mind they perceive them as water, and ask themselves, “What are these waters good for?”⁴²¹ Immediately, a voice comes from Above and decrees that this person is amongst those who kiss the golden calf, and he immediately is punished. This being so, contemplate how they revealed to us, that this place we are discussing, is not actual water. If you understand this, you will apply it to the other matters as well, that is, “fire-Aish-אש,” and “wind-Ru’ach-רוח,” as the verse states,⁴²² “He makes the winds-Ruchot-רוחות His messengers, the flaming fire-Aish-אש His attendants.” Let it not arise in your mind that this only refers to fire and water as they are below. Rather, their names refer to the secret of their qualities and attributes.

footnotes: ⁴¹⁸ Talmud Bavli, Chagigah 14b ⁴¹⁹ Psalms 101:7 ⁴²⁰ Pirkei Heichalot 26:2 ⁴²¹ Also see Shaar HaYichud of the Mittler Rebbe, Rabbi Dovber of Lubavitch, known as The Key to Chassidus, translated as The Gate of Unity, [towards the end of] Ch. 3. ⁴²² Psalms 104:4

After having informed you of this, we now will return to our subject and inform you of the secret of all the titles drawn forth from these three names, E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. Know, that the foundational element of water-Mayim-מים is included in the quality of E”l-א״ל, the foundational element of fire-Aish-אש is included in the quality of Elohi”m-אלהי״ם, the foundational element of wind-Ru’ach-רוח is included in the Name HaShem-יהו״ה, blessed is He, and the foundational element of earth-Aretz-ארץ is included in His title of Lordship-Adona”y-אדנ״י. I shall therefore tell you an important secret. That is, the foundations are four in number, but are divided into three categories.⁴²³ are divided into three lines and modes, these being kindness-Chessed, judgment-Din, and mercy-Rachamim, and the foundation of earth-Afar-עפר is the receptacle for them all, as will be explained. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part 1), section entitled, “The Order of the Festivals-Mo’adim in the order of the Twenty-Two Letters.” How so? The qualities of fire-Aish-אש, wind-Ru’ach-רוח, and water-Mayim-מים, are included in the qualities of Elohi”m-אלהי״ם, E”l-א״ל, and HaShem-יהו״ה. You thus will find fire-Aish-אש on one side, water-Mayim-מים on the other side, and wind-Ru’ach-רוח in the middle.

footnotes: ⁴²³ That is, the foundations and Sefirot

This is the secret of the verse,⁴²⁴ “The earth was chaos and void, and darkness-Choshech-חשך was upon the face of the abyss, and the spirit-Ru’ach-רוח of God hovered upon the face of the waters-Mayim-מים.” You thus find that the wind-Ru’ach-רוח hovers between the fire-Aish-אש and the water-Mayim-מים. In the same manner, you will find that the Name HaShem-יהו״ה, blessed is He, is between Elohi”m-אלהי״ם and E”l-א״ל. What quality is the receptacle for them all? This is earth-Aretz-ארץ, as it states, “And the earth-v’HaAretz-והארץ was chaos and void etc.” In the same way, the receptacle for these three names; E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, is His title of Lordship-Adona”y-אדנ״י. That is, all sentences rendered in the Court of Law (Beit Din) of Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, are all given into the hands of the Lord-Adona”y-אדנ״י to conclude the rendering of judgment. You thus will find that His quality of Lordship-Adona”y-אדנ״י concludes rendering all the judgments below, in the lowly world, of what was decided Above. Whoever understands this will understand the secret of the verse,⁴²⁵ “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.” He also will understand the secret of the verse,⁴²⁶ “Behold, the Ark of the Covenant of the Lord of all the Earth-Adon Kol HaAretz-אדו״ן כל האר״ץ,” and will understand these matters according to their proper characteristics.

footnotes: ⁴²⁴ Genesis 1:2 ⁴²⁵ Genesis 42:30 ⁴²⁶ Joshua 3:11

The following is the orally received Kabbalah that is known to those who know the true reality of His Great Name, blessed is He:

ה׳ ו׳ י׳ Understanding-Binah-בינה Crown-Keter-כתר Wisdom*-Chochmah-חכמה* Judgment-Din-דין Mercy-Rachamim-רחמים Kindness-Chessed-חסד Yitzchak-יצחק Yaakov-יעקב Avraham-אברהם God-Elohi”m-אלהי״ם HaShem-יהו״ה Almighty-E”l-א״ל Fire-Aish-אש Wind-Ru’ach-רוח Water-Mayim-מים Mighty-Adir-אדיר Awesome-Norah-נורא Great-Gadol-גדול Judge-Shofet-שופט

Decisor-Dayan-דיין Bears iniquity-Nos’e Avon-נושא עון & Overlooks intentional sin-Over Al Pesha-עובר על פשע Merciful-Rachum-רחום & Graceful-Chanun-חנון Strong-Chazak-חזק Truth-Emet-אמת Mighty-Chaseen-חסין Powerful-Kabeer Ko’ach-כביר כח & Man of War-Ish Milchamah-איש מלחמה Lofty-Marom-מרום & Exalted-Ram-רם Long Patient-Erech Apayim-ארך אפים & Abundant in Kindness-Rav Chessed-רב חסד Couragious-Geebor-גבור, Preserves Kindness-Notzer Chessed-נוצר חסד Holy-Kadosh-קדוש Exacting with sin-Poked Avon-פקד עון & Repays in Kind-Meshalem Gmul-משלם גמול Dwells forever-Shochen Ad-שוכן עד & Holy-Kadosh-קדוש Kind-Chassid-חסיד & Forgiving-Sole’ach-סולח Large Fire Medium Wind Great Water Strong Wind Medium Water Weak Fire Minimal Water Medium Fire Medium [or weak] Wind

Whoever understands the secret of the Chariot (Merkavah) regarding the matter of the names and titles, will understand the secret of the Upper Court of Justice (Beit Din Shel Ma’alah). He will understand which quality argues for merit, which one argues for liability, and which decides between them. He likewise will understand the secret of what we said before, that there is no quality below the Crown-Keter that is not intermingled with another quality. He likewise will understand how all the compositions and Chariots (Merkavot) pour from one to the other. He will understand why the names and foundational elements are divided into three categories, and why they are four, and will also understand the distinctions between the letters of the Great Name HaShem-יהו״ה, blessed is He, which are three that include four. Know that the differentiation between the letters of the Name HaShem-יהו״ה, blessed is He, is three that are four, and that the differentiation between the foundational elements is likewise three that are four.

The reason is because the differentiation between the foundational elements are three, in that water-Mayim-מים is opposite fire-Aish-אש, and the wind-Ru’ach-רוח is the decisor between them, whereas the earth-Aretz-ארץ is the receptacle for the three. Thus, according to the dominance of any one of the three foundational elements on the earth-Aretz-ארץ, so will be the effect on the earth. The same is so of the three letters Yeh”o-יה״ו,⁴²⁷-יה״ו-21 is the same as Eheye”h-אהי״ה-21, and when spelled out Yod-Hey-Vav-יו״ד ה״א וא״ו-39 is equal to HaShem is One-HaShem Echad-יהו״ה אח״ד-39. See at greater length in Rabbi Yosef Gikatilla’s Ginat Egoz, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah). blessed is He, which correspond to Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, E”l-א״ל is opposite Elohi”m-אלהי״ם, and HaShem-יהו״ה mediates and is the decisor between them. Lordship-Adona”y-אדנ״י, which is the final quality, is the receptacle for the three names. Therefore, according to the dominance of any one of these names, will be the effect caused by the hand of the Lord-Adona”y-אדנ״י. How so? If there is a dominance of the quality of kindness-Chessed, which is E”l-א״ל, on an individual, or on the world at large, the quality of Lordship-Adona”y-אדנ״י then concludes the judgment in bestowing goodness to whomever the judgement decreed, as we said before. However, if there is a dominance of the quality of judgment-Din, which is the quality of Elohi”m-אלהי״ם, the quality of Lordship-Adona”y-אדנ״י then concludes the judgment by punishing those who are befitting of punishment, according to the sentence that was judged. This is the secret of the verse,⁴²⁸ “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.”

footnotes: ⁴²⁷ The numerical value of Yeh”o ⁴²⁸ Genesis 42:30

When you understand this, you will understand the secret of the Supernal Crown-Keter Elyon-כתר עליון, called Eheye”h-אהי״ה, which is entirely merciful-Rachamim, and is the Bestower (Mashpia) but not a recipient (Mekabel). You thus will understand the secret of Lordship-Adona”y-אדנ״י, which is the final Sefirah, and is entirely judgment-Din, in that she is only the recipient (Mekabel) and not the Bestower (Mashpia). Now, I must enlighten your eyes on these matters, for they are very hidden and concealed. However, in writing I can only hint at them. Nonetheless, [when we meet] with the help of HaShem-יהו"ה, I will fully explain them to you orally, in that this is knowledge received as an oral Kabbalah. Now, the secret of the final Sefirah is that she receives, but does not bestow to her own kind, that is, to the other Sefirot,⁴²⁹). even though to all who are below her, she indeed bestows, which is why she is called Lord-Adona”y-אדנ״י. Now, about what I told you, that she is entirely judgment-Din, this is because of her essential reality that she has nothing on her own. Nevertheless, when she becomes filled from the Sefirot above her, according to what she is filled with, she bestows. That is, if she is filled with kindness-Chessed, she bestows kindness-Chessed, if she is filled with judgment-Din, she bestows judgment-Din, and if she is filled with mercy-Rachamim, she bestows mercy-Rachamim. Understand this very well.

footnotes: ⁴²⁹ of the world of Emanation (Atzilut

Behold, in these general introductions, I have informed you how the quality of Lordship-Adona”y-אדנ״י becomes filled by the three names, and how she affects the creatures according to whatever is decreed. In this way, you can now understand when water-Mayim-מים, fire-Aish-אש, or wind-Ru’ach-רוח are turning about on the earth-Aretz-ארץ. For, according to the dominance of their strength on the earth-Aretz-ארץ, so will the earth-Aretz-ארץ act.

After having informed you of this important principle, you now should understand why the name of Lordship-Adona”y-אדנ״י is the Opening Gateway of Prayer, why it is called the Lower Court of Justice (Beit Din Shel Matah-בית דין של מטה), and why it smites and heals, puts to death and enlivens. It is appropriate that you study and review everything explained in the First Gate in depth, to understand it well, since that is the Gate of the Lord-Adona”y-אדנ״י. When you connect the matters explained there with what we explained here, your eyes will see and your heart will rejoice, and you will see that all these matters accord to the order of HaShem’s-יהו״ה Supernal Wisdom-Chochmah, blessed is He. You then will understand why this quality is called Lordship-Adona”y-אדנ״י, and is the same as “the sockets-Adnei-אדנ״י”⁴³⁰ of the pillars, these being the receptacles that bind and uphold the pillars, and are the secret of the letters Vav-Hey-ו״ה of the Name HaShem-יהו"ה. You then will understand why this quality is called by the titles, Well-Be’er-באר, Sea-Yam-ים, earth-Aretz-ארץ, or any other titles explained in the First Gate. Now that we have explained the matter of the titles, this Gate is now complete. However, with the help of HaShem-יהו״ה, blessed is He, we shall now explain the other names by which HaShem-יהו״ה, blessed is He, is called, in a way that you will grasp wisdom and merit to adhere to His Great Name through them, may He be blessed and elevated forever and ever. Amen!

footnotes: ⁴³⁰ Exodus 26:25; 38:27 and elsewhere.

After having informed you of these important principles regarding the Great Name HaShem-יהו״ה, blessed is He, we must now explain a small measure of His titles, aside for those already mentioned. These titles are not the same as the ones mentioned before, but are like banners that inform us of His Greatness, blessed is He, and instruct us of the ways upon which we shall go, the straightforward path, and of the greatness of the Name HaShem-יהו״ה, blessed is He.

Know that the Kabbalists called this Great Name HaShem-יהו״ה, blessed is He, The Middle Line-Kav HaEmtza’ee-קו האמצעי. The reason is because this Name is the Great Banner to which all the orders of the Chariot (Merkavah) adhere, along with all the names, whether they are above it or below it, or whether they are to its sides, as we already informed you. It is to Him that all the Sefirot adhere, since He is central and faces all sides, and thus is unified with them all, and they all are unified with Him. About this, Sefer Yetzirah states,⁴³¹ “The Holy Chamber (Heichal HaKodesh-היכל הקודש) aligned in the center [carries them all].” The explanation of the middle line-Kav HaEmtza’ee-קו האמצעי is that it is the secret of the letter Vav-ו of the Name HaShem-יה*ו״ה*, blessed is He, which stands in place of the whole of the Name. It is comparable to a balanced line-Kav, in that this name extends high above until the Unlimited One-Ein Sof-אין סוף, which is the mystery of the Crown-Keter, and unites with the Name Eheye”h-אהי״ה, in the secret of the Upper Line-Kav HaElyon-קו העליון.⁴³²) and on. It likewise extends below and unites with the name of Lordship-Adona”y-אדנ״י. It then extends to the sides, in that all sides adhere and surround it from every angle.

footnotes: ⁴³¹ Sefer Yetzirah 4:3 ⁴³² See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah

You thus have learned that the letter Vav-ו of HaShem’s-יהו״ה Name, blessed is He, stands in place of the complete Name, and all the other names adhere to it. To those who know the secret of the Chariot (Merkavah), it becomes clear that when the letter Vav-ו spreads-Mitpashet-מתפשט to all sides, about this the verse states,⁴³³ “I have spread-Pashateti-פשטתי My robe,” and it then unites with the final letter Hey-ה of the Name HaShem-יהו״ה. Wherever you find it mentioned, know that this is the secret of the middle line-Kav HaEmtza’ee-קו האמצעי.

footnotes: ⁴³³ Song of Songs 5:3

Now, the head of the letter Vav-ו bears the secret of the Crown-Keter, wisdom-Chochmah, and understanding-Binah. The middle of the letter Vav-ו bears the secret of Greatness-Gedulah, might-Gevurah, and splendor-Tiferet, and its lower portion bears the secret of victory-Netzach, majesty-Hod, and foundation-Yesod. The sign for this is hinted in the verse,⁴³⁴ “Make it with bottom, second, and third decks.” Thus, the final Hey-ה of the Name remains and becomes unified with the letter Vav-ו, as we have said. This is the secret of the letter Vav-ו of the Name HaShem-יהו״ה, which is called the middle line-Kav HaEmtza’ee-קו האמצעי and stands in place of the whole Name HaShem-יהו״ה. This is also the secret of the letter Vav-ו of the name Yaakov-יעקוב,⁴³⁵ and is the secret of why the verse states,⁴³⁶ “and the God of Yaakov-***V’*Elohei Yaakov-ואלה״י יעקב.” Now, this Sefirah is called The Tree of Life-Etz HaChayim-עץ החיים, meaning, the tree-Etz-עץ to which the Sefirah of understanding-Binah, called life-Chayim-חיים, unifies, because it is the secret of the union of the three upper Sefirot.

footnotes: ⁴³⁴ Genesis 6:16 ⁴³⁵ Leviticus 26:42 ⁴³⁶ Exodus 3:6

It therefore stands “within the garden-b’Toch HaGan-בתוך גן,”⁴³⁷-עץ החיים within the Garden-Gan-גן, and the Tree of Knowledge of Good and Bad.” That is, about the Tree of Life the verse specifies that it is within the Garden-Gan-גן, and then goes on to mention the Tree of the Knowledge of good and evil, indicating that, unlike the Tree of Life, it is not within the Garden-Gan-גן. which Onkelos, peace be upon him, translates as, “In the center of the Garden-bMetziyut Ginta-במציעות גנתא,”⁴³⁸ in that it is the middle line-Kav HaEmtza’ee-קו האמצעי, as explained. By means of this tree-Etz-עץ there is a union of understanding-Binah with kingship-Malchut, because the two letters Hey-ה of the Singular Name HaShem-יהו״ה are unified with the middle line-Kav HaEmtza’ee-קו האמצעי, one above and one below. The upper one is called life-Chayim-חיים, and is the secret of the life of the coming world (Chayei Olam HaBa-חיי עולם הבא), and is hinted in the verse,⁴³⁹ “And he swore by the Life of the World-Chey HaOlam-חי העולם.” In contrast, the “Life of the Worlds-Chey HaOlamim-חי העולמים” [in the plural] is the quality of foundation-Yesod, which is the foundation of life-Yesod HaChayim that draws from the Tree of Life-Etz HaChayim-עץ החיים, meaning, from understanding-Binah. They all are drawn from the middle line-Kav HaEmtza’ee-קו האמצעי, which is the trunk of the tree, until they reach the quality of foundation-Yesod, which is then called the “Life of the Worlds-Chey HaOlamim-חי העולמים.”

footnotes: ⁴³⁷ Genesis 2:9 – “Also, the Tree of Life-Etz HaChayim ⁴³⁸ It is noteworthy that all the translations of Onkelos were received as a direct Kabbalah from Rabbi Eliezer and Rabbi Yehoshua. See Talmud Bavli, Megillah 3a. ⁴³⁹ Daniel 12:7

This being so, contemplate that HaShem-יהו״ה, blessed is He, did not command Adam, the first man, against eating from the Tree of Life-Etz HaChayim-עץ החיים, and did not prohibit it from him. On the contrary, if only he would have eaten from it. However, He did prohibit him from eating from the Tree of Knowledge-Etz HaDa’at-עץ הדעת, since various external husks of Kelipah adhere to it, which would cause severance and division. However, initially, Adam the first man, was not prohibited from eating of the Tree of Life-Etz HaChayim-עץ החיים.

However, once Adam, the first man, sinned, he “severed the plantings” and “separated the Master,” and was no longer granted the ability to come close to the Tree of Life-Etz HaChayim-עץ החיים, because his sin brought about destruction. The Tree of Life-Etz HaChayim-עץ החיים cannot be grasped except through the Tree of Knowledge-Etz HaDa’at-עץ הדעת, since the Tree of Knowledge-Etz HaDa’at-עץ הדעת is the gateway through which to enter to the Tree of Life-Etz HaChayim-עץ החיים.⁴⁴⁰-אדמו״ר האמצעי, Rabbi DovBer of Lubavitch, translated as The Gate of Unity, Ch. 1 and on. This is because the Tree of Knowledge-Etz HaDa’at-עץ הדעת is the matter of the tree*-Etz-עץ* of the Sefirah of knowledge-Da’at-דעת, which is the middle line-Kav HaEmtza’ee-קו האמצעי. For, just as the Tree of Life-Etz HaChayim-עץ החיים is the Tree-Etz-עץ of understanding-Binah, so likewise, kingship-Malchut is the Tree of Knowledge-Etz HaDa’at-עץ הדעת. The sign for this is Hey-Vav-Hey-הו״ה. That is, the secret of the first Hey-ה is Life-Chayim-חיים. The secret of the Vav-ו is the Tree of Life-Etz HaChayim-עץ החיים, and the secret of the final Hey-ה is the Tree of Knowledge-Etz HaDa’at-עץ הדעת*.* This is the secret of the bond of unity (Yichud) to those who know the hidden matters of the world of Emanation (Atzilut), and this being so, remember this matter well.

footnotes: ⁴⁴⁰ Also see Shaar HaYichud of the Mittler Rebbe-Admor HaEmtza’ee

We thus find that after Adam, the first man, sinned with the Tree of Knowledge-Etz HaDa’at-עץ הדעת, he brought destruction about, and the Tree of Life-Etz HaChayim-עץ החיים was withheld from him. This is the secret of the verse,⁴⁴¹ “Behold, man has become like one of us, knowing good and evil; and now, lest he put forth his hand and also take of the Tree of Life-Etz HaChayim-עץ החיים.” Therefore,⁴⁴² “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם banished him from the Garden of Eden-Gan Eden-גן עדן.”

footnotes: ⁴⁴¹ Genesis 3:22 ⁴⁴² Genesis 3:23

Know that this Sefirah is called The Written Torah-Torah SheB’Khtav-תורה שבכתב, since Moshe alone, peace be upon him, merited to come close to the Great Name called HaShem-יהו״ה. This is the secret of the verse,⁴⁴³ “And Moshe alone shall approach HaShem-יהו״ה.” Similarly, this is the meaning of the verse,⁴⁴⁴ “Never again has there arisen in Israel a prophet like Moshe, who HaShem-יהו״ה knew face to face.” It therefore states about him,⁴⁴⁵ “Mouth to mouth do I speak to him, in a clear vision and not in riddles.” That is, because Moshe, peace be upon him, gazed through the polished lens-Aspaklariya HaMe’irah-אספקלריא המאירה, in that he entered a more inner aspect than the final letter Hey-ה, grasping the middle line-Kav HaEmtza’ee-קו האמצעי, the verse therefore states, “In a clear vision-Mar’eh-מראה, and not in riddles.”

footnotes: ⁴⁴³ Exodus 24:2 ⁴⁴⁴ Deuteronomy 34:10 ⁴⁴⁵ Numbers 12:8

In contrast, all the other prophets only prophesied through the qualities of victory-Netzach and majesty-Hod, and the final letter Hey-ה held them back and guarded the entrance, so that they could not enter, such that they could only gaze from behind. Therefore, all their prophecies are through likeness and similitude-Dimyon-דמיון. This is the meaning of the verse,⁴⁴⁶ “By the hands of the prophets I am likened-Adameh-אדמה.”⁴⁴⁷-אדמה” indicates that it is only the revelation of a similitude and likeness-Dimyon-דמיון, rather than a direct revelation. For, as already explained, the final Hey-ה of the Name HaShem-יהו״ה is called the unpolished lense-Aspaklariya She’Eino Me’irah-אספקלריא שאינו מצוחצחת. In contrast, the secret of the Vav-ו of the Name HaShem-יהו״ה is called the polished lense-Aspaklariya Metzuchtzechet-אספקלריא מצוחצחת. About this our sages, of blessed memory, said⁴⁴⁸ that all other prophets prophesied through an unpolished lens, as it states “By the hands of the prophets I was likened-Adameh-אדמה,” whereas our teacher Moshe, peace be upon him, entered the Meeting Tent through a polished lens, as written,⁴⁴⁹ “[Mouth to mouth do I speak to him, in a clear vision and not in riddles,] and he gazes at the image of HaShem-יהו״ה.”

footnotes: ⁴⁴⁶ Hosea 12:11 ⁴⁴⁷ That is, the term “Adameh ⁴⁴⁸ Midrash Vayikra Rabba 1:14 ⁴⁴⁹ Numbers 12:8

The secret here is that our teacher Moshe, peace be upon him, would enter the Meeting Tent (Ohel Mo’ed) and hear the Voice speaking to him.⁴⁵⁰ This is why our teacher Moshe, peace be upon him, is called, “The faithful One of His House-Ne’eman Beito-נאמן ביתו,”⁴⁵¹ whereas the other prophets did not merit entering the tent of meeting (Ohel Moed-אהל מועד). Adam, the first man, did not guard himself in this and did not remain in a state of faithfulness. This will suffice for the understanding. This is why our sages, of blessed memory, stated,⁴⁵² “The face of Moshe was like the face of the sun, and the face of Yehoshua was like the face of the moon.” Although they also stated that the prophet Shmuel was equal to both Moshe and Aharon⁴⁵³ and he too is called “faithful-Ne’eman-נאמן,”⁴⁵⁴ he nevertheless did not enter the Meeting Tent (Ohel Mo’ed-אהל מועד). Rather, just as Moshe is faithful and trusted within the House of HaShem-יהו״ה, which is called “The House of the Almighty-Beit E”l-בית א״ל,” so likewise Shmuel is faithful and trusted in the qualities of the other prophets. Thus, in the same way that they said that our teacher Moshe is faithful and trusted in the qualities of Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, so likewise, the prophet Shmuel, peace be upon him, is trusted in the qualities of Victory-Netzach and Majesty-Hod, the place where the prophets derive their prophecy.

footnotes: ⁴⁵⁰ Without being taken aback or losing his senses. See Rabbeinu Bachaye to Numbers 7:89. ⁴⁵¹ Numbers 12:7; Also see Rabbeinu Bachaye to Genesis 19:24 ⁴⁵² Talmud Bavli, Bava Batra 75a ⁴⁵³ Talmud Bavli, Brachot 31b ⁴⁵⁴ Samuel I 3:20

After having informed you of this, know that the Written Torah is the secret of the Name HaShem-יהו״ה, blessed is He. The verse therefore states,⁴⁵⁵ “Purely the Torah of HaShem-Torat HaShem Temimah-תורת יהו"ה תמימה.” I will now explain this. Know, that all Torah is the secret of the form of HaShem-יהו״ה, blessed is He. That is, if God forbid, there is a single letter missing from Torah, or a single letter in addition to it, it is not “purely the Torah of HaShem-Torat HaShem Temimah-תורת יהו"ה תמימה,” in that it does not have the form of the Name HaShem-יהו"ה. You already know what was said in this Gate; that the Great Name HaShem-יהו״ה, blessed is He, is the first root and source of everything, and is like the trunk of the tree, whereas all the other holy names are like the branches that sprout from the tree and extend to all its sides round about, and woven on the branches, which are the holy names, are all the other titles and adjectives. This being so, the entire Torah is the secret of the Name HaShem-יהו״ה, blessed is He. This being so, guard this principle well, for it is very important. Through it, you will understand that the Written Torah-Torah SheB’Khtav-תורה שבכתב is the secret of His Great Name-Shmo HaGadol-שמו הגדול. This is why the Torah is called the Tree of Life-Etz HaChayim-עץ החיים, as it states,⁴⁵⁶ “It is a Tree of Life-Etz Chayim-עץ חיים to those who hold on to it.” Thus, as you can see, it is called the Tree of Life-Etz HaChayim-עץ החיים, as explained before. This is because the middle line-Kav HaEmtza’ee-קו האמצעי is called the Tree of Life-Etz HaChayim-עץ החיים. However, the conclusion of the verse, “Its supporters [in the plural] are praiseworthy,” refers to the two pillars, victory-Netzach and majesty-Hod. Open your eyes and understand this.

footnotes: ⁴⁵⁵ Psalms 19:8 ⁴⁵⁶ Proverbs 3:18

I must now further awaken you to the fact that all of Torah includes right-Yemin and left-Semol. For, just as HaShem-יהו״ה, blessed is He, is central, “and all the hosts of the heavens stand by Him, to His right and to His left,”⁴⁵⁷ this is likewise so of the Torah of HaShem-יהו"ה, that it includes right-Yemin and left-Semol. This is the secret of the positive commandments-Mitzvot Aseh-מצוות עשה and the negative commandments-Mitzvot Lo Ta’aseh-מצוות לא תעשה. That is, the positive are to the right-Yemin, the negative are to the left-Smol, and Torah is in the center. Now, because the Torah includes all seven Sefirot in it, our sages, of blessed memory, stated,⁴⁵⁸ “The Torah was given with seven voices-Kolot-קולות.” And although there are those who say that “the Torah was given with five voices-Kolot-קולות,” they were talking about the place from where the Torah came forth, which is the source of delight-Eden-עדן. That is, the place from where the Torah came forth is called the first letter Hey-*ה-*5 of the Name HaShem-יהו״ה, and is the mystery of the five voices-Kolot-קולות, as well as the five books of the Torah.

footnotes: ⁴⁵⁷ Kings I 22:19 ⁴⁵⁸ Midrash Tanchuma, Exodus 25; Sefer HaBahir 45

Know, that throughout the Torah this Sefirah is called Truth-Emet-אמת. The explanation of the matter is that just as the Singular Name HaShem-יהו״ה, blessed is He, is central, in that all sides turn to it and all are unified to it, above, below, and to the sides, the same is so of Truth-Emet-אמת, in that it is inclusive of all the letters. That is, its first letter is the first letter of the Aleph-Bet (א), its middle letter in the middle letter of the Aleph-Bet (מ) and it’s final letter is the last letter of the Aleph-Bet (ת).⁴⁵⁹ Our sages, of blessed memory, therefore stated,⁴⁶⁰ “Truth-Emet-אמת is the signet of the Holy One, blessed is He.”

footnotes: ⁴⁵⁹ א׳ ב׳ ג׳ ד׳ ה׳ ו׳ ז׳ ח׳ ט׳ י׳ כ׳ ך׳ ל׳ מ׳ ם׳ נ׳ ן׳ ס׳ ע׳ פ׳ ף׳ צ׳ ץ׳ ק׳ ר׳ ש׳ ת׳ ⁴⁶⁰ Talmud Bavli, Shabbat 55a

Why did they say that His signet is Truth-Emet-אמת? As you already know, the Name HaShem-יהו״ה is central, His title E”l-א״ל is to His right, and His title Elohi”m-אלהי״ם is to His left. When HaShem-יהו״ה, blessed is He, judges His creatures, the camps on the right argue for merit, and the camps on the left argue for liability, as said before. When the judgment is concluded, it is concluded with all three. That is, those on the right present their arguments and those on the left present their arguments, but it is HaShem-יהו"ה, blessed is He, Who is central, that issues the sentence. It therefore is written [and stamped] with His signet, Truth-Emet-אמת, to inform you that all the hosts of letters-Tzva’ot HaOtiyot-צבאותה**אותיות from Aleph-א through Mem-מ, which is in the center, transform the matter to merit, which is the right side, and that all the hosts of letters from Mem-מ until Tav-ת transform the matter to liability, on the left side. Then, when they all have finished arguing for either merit or judgment, the judgment is concluded with the ultimate precision and perfection. For, as you know, E”l-א״ל is to the right, HaShem-יהו״ה is in the center, and Elohi”m-אלהי״ם is to the left. You thus find the Aleph-א and all its legions on the right, the Mem-מ in the center, and from it until Tav-ת, are Tav-ת with all its legions on the left. All the hosts-Tzva’ot-צבאות of the Upper Court of Justice (Beit Din Shel Ma’alah), included in the secret of the letters-Otiyot-אותיות, have argued the case, and when the sentence is concluded, it is concluded with all three categories of Truth-Emet-אמת. Therefore, the sages said that the signet of the Holy One, may He be blessed and elevated, is Truth-Emet-אמת. This is the meaning of the verse,⁴⁶¹ “The judgments of HaShem-יהו״ה are true-Emet-אמת.”

footnotes: ⁴⁶¹ Psalms 19:8

Now, because Truth-Emet-אמת is the secret of the middle line-Kav HaEmtza’ee-קו האמצעי, it was given to Yaakov who is in the center. This is the secret of the verse,⁴⁶² “Give truth-Emet-אמת to Yaakov.” How so? Avraham, who is kindness-Chessed, is to the right. Yitzchak, who is fear-Pachad, is to the left. Yaakov, who is Truth-Emet-אמת is in the center. About this the verse states,⁴⁶³ “Judge with truthful justice-Mishpat Emet-משפט אמת,” meaning that three judges must be engaged in rendering judgment, since a court that consists of only two is an impudent court.⁴⁶⁴

footnotes: ⁴⁶² Micah 7:20 ⁴⁶³ Zachariah 7:9 ⁴⁶⁴ Talmud Bavli, Sanhedrin 3a

It has thus been explained that wherever in Torah you find Truth-Emet-אמת, what is meant is the median quality, that includes all angles and sides. You therefore will find that the Written Torah-Torah SheB’Khtav-תורה שבכתב, which is the matter of the middle line-Kav HaEmtza’ee-קו האמצעי, includes both right and left, as taught above. Thus, it too is called Truth-Emet-אמת, as it states,⁴⁶⁵ “The Torah of Truth-Torat Emet-תורת אמת was in his mouth.” You have thus learned that the quality of Truth-Emet-אמת is the median quality that includes everything in it, and is therefore called by the Name HaShem-יהו״ה, blessed is He.

footnotes: ⁴⁶⁵ Malachi 2:6

This Sefirah is also called Splendor-Tiferet-תפארת. You therefore must be informed to know the matter of splendor-Tiferet-תפארת. As you already know, the Name HaShem-יהו״ה, blessed is He, is the trunk of the tree, whereas the root and everything else are unified to it, including the branches, which adhere to it on all sides, and that it is HaShem-יהו"ה, blessed is He, who acts upon all and rules over all. When He judges His creatures, and acts with them in accordance to His straightforward judgment, we already have informed you that He then dons the appropriate garment for that action. If He dons the garment of kindness-Chessed, then the verdict has come out to bestow goodness upon His creatures, as we have already informed you in this Gate. He thus is called by each name and each title according to what is appropriate for the time, and all those garments and titles are therefore called Splendor-Tiferet-תפארת. You thus will see that it is written,⁴⁶⁶ “You shall make holy garments for your brother Aharon, for glory and splendor-Tiferet-תפארת,” and similarly,⁴⁶⁷ “He has dressed me in the raiment of salvation, He has cloaked me in a robe of righteousness, like a bridegroom who exalts [himself] in grandeur-Pe’er-פאר,” and it is written,⁴⁶⁸ “To bring about for the mourners of Zion, to give them grandeur-Pe’er-פאר instead of ashes-Eipher-אפר,” and it is written,⁴⁶⁹ “Bind your grandeur-Pe’ercha-פארך upon yourself,” referring to the Tefillin.⁴⁷⁰

footnotes: ⁴⁶⁶ Exodus 28:2 ⁴⁶⁷ Isaiah 61:10 ⁴⁶⁸ Isaiah 61:3 ⁴⁶⁹ Ezekiel 24:17 ⁴⁷⁰ Talmud Bavli, Brachot 11a

In the same way, open your eyes and see why the letter Vav-ו, which is the middle line-Kav HaEmtza’ee-קו האמצעי, and is the name HaShem-יהו״ה, blessed is He, is called Splendor-Tiferet-תפארת. The reason is because HaShem-יהו"ה is all inclusive and rules over all. It is He who is garbed in all the names as He sees fit according to the time, and those garments are called Splendor-Tiferet-תפארת. In contrast, no other Sefirot can be called by this title, since none of them are garbed by all the names and titles like the Name HaShem-יהו״ה, blessed is He. Though in truth, the Kabbalists called the Sefirah of understanding-Binah “Grandeur-Pe’er-פאר,”⁴⁷¹ they did not call it “Splendor-Tiferet-תפארת.” The reason the Sefirah of understanding-Binah is called “Grandeur-Pe’er*-פאר*” is because understanding-Binah is the secret of the garments of grandeur-Mefu’arim-מפוארים through which HaShem-יהו״ה, blessed is He, is aggrandized-Mitpa’er-מתפאר. Thus, just as the Tefillin are called “Grandeur-Pe’er-פאר,” so is understanding-Binah called “Grandeur-Pe’er-פאר.”

footnotes: ⁴⁷¹ Also see Tikkunei Zohar 9a; Pardes Rimonim, Shaar 23, Ch. 17, and elsewhere.

In contrast, the Name HaShem-יהו״ה, blessed is He, which is the middle line-Kav HaEmtza’ee-קו האמצעי, is called Splendor-Tiferet-תפארת, as stated,⁴⁷² “Yours, HaShem-יהו״ה, is the Greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet-תפארת.” That is, Greatness-Gedulah is on the right, Might-Gevurah is on the left, and Splendor-Tiferet-תפארת is in the middle. The same principle applies to Avraham, Yitzchak and Yaakov; Avraham is on the right, Yitzchak is on the left, and Yaakov is in the middle. The same is so of Almighty God HaShem-א״ל אלהי״ם יהו״ה; Almighty-E”l-א״ל is on the right, God-Elohi”m-אלהי״ם is on the left, and HaShem-יהו״ה is in the middle. Likewise, the Priest-Kohen-כהן is on the right, the Levite-Levi-לוי is on the left, and the Israelite-Yisroel-ישראל is in the middle. This is the secret of the verse,⁴⁷³ “You are my servant Israel-Yisroel-ישראל in whom I am glorified-Etpa’er-אתפאר.”

footnotes: ⁴⁷² Chronicles I 29:11 ⁴⁷³ Isaiah 49:3

Now, you may ask, “Is it not so that garments are made for the Priest-Kohen-כהן for glory and splendor-Tiferet-תפארת, rather than for the Israelite-Yisroel-ישראל?” Know that the priest-Kohen-כהן serves the Great Name HaShem-יהו״ה, blessed is He, and glorifies HaShem-יהו״ה, blessed is He, with the whole assembly of Israel. For, they are the jewelry in which HaShem-יהו״ה, blessed is He, is glorified.

After having informed you of this, know that this is why this Sefirah is called Splendor-Tiferet-תפארת. For, HaShem-יהו״ה, blessed is He, garbs Himself in all kinds of holy names and titles, each to its kind, and each in its appropriate time, just as the priest-Kohen-כהן dons the priestly garments at specific times. Likewise, this Sefirah is called Splendor-Tiferet-תפארת, “like a bridegroom who exalts [himself] with splendor-Pe’er-פאר.” Contemplate this very well, for it is very important that you understand it. For, the title Splendor-Tiferet-תפארת explains the Name HaShem-יהו״ה, blessed is He, and the verse therefore states, “Yours, HaShem-יהו״ה, is the Greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet-תפארת.” In other words, the verse is saying, “Yours HaShem-יהו״ה, are all the legions to the right, with all their classes and adornments called Greatness-Gedulah-גדולה, and Yours, HaShem-יהו״ה are all the legions to the left, with all their classes and adornments, called Might-Gevurah-גבורה. And it is through these garments to the right and to the left, that You are glorified-Mitpa’er-מתפאר, when You don them as You see fit according to the time.” Contemplate this well, and you will understand why His Name HaShem-יהו"ה, blessed is He, is called Splendor-Tiferet-תפארת.

We now must enlighten you to a very great secret. That is, the mystery of the Upper Fixtures-Tikkunim HaElyonim-תקונים העליונים,⁴⁷⁴) of the Crown-Keter (The Long Patient One-Arich Anpin-אריך אנפין). called the Elder-Zaken-זקן, are also the secret of Splendor-Tiferet-תפארת. This is one of the great secrets of the Chariot (Merkavah), but it all goes to one place and one intention, like what was explained about the title Splendor-Tiferet-תפארת. This is also the secret of the verse,⁴⁷⁵ “The splendor-Tiferet-תפארת of youth is their strength.” For, in truth, all powers are included in the Sefirah of Splendor-Tiferet-תפארת, and it therefore is victorious over all. One who knows the secret of the hairs of the beard-Sa’arot HaZakan-שערות הזקן,⁴⁷⁶) of the Crown-Keter (The Long Patient One-Arich Anpin-אריך אנפין), which are the thirteen qualities of Mercy-Rachamim, and are called (Shabbat 152a), “The glory of the face is the beard.” It similarly states (Psalms 133:2), “Like precious oil upon the head, running down upon the beard-Zakan-זקן; the beard of Aharon running down upon his emotions-Midotav-מדותיו.” That is, the emotional qualities of the heart, all of which are included in the Sefirah of Splendor-Tiferet-תפארת (called the small face-Zeir Anpin), receive from the upper qualities of the beard-Zakan-זקן of the Crown-Keter (which is called the Long Face-Arich Anpin). Also see Sifra d’Tzniyuta Ch. 3; Etz Chayim, Shaar 13 & 14; Shaar HaYichud of the Mittler Rebbe, Rabbi Dovber of Lubavitch, Ch. 22 & 25, and elsewhere. This will be explained further in the Tenth Gate. will know the secret of Splendor-Tiferet-תפארת. From this secret all the sections of the Chariot (Merkavah) are born, since the spreading forth to all sides is from Splendor-Tiferet-תפארת. This secret is hidden and sealed in the verse,⁴⁷⁷ “It is the splendor-Tiferet-תפארת of man-Adam-אדם to dwell in a house-Bayit-בית.”⁴⁷⁸ It likewise is the secret of King Solomon’s statement,⁴⁷⁹ “It is His splendor-Tifarto-תפארתו to overlook transgression.”⁴⁸⁰ to HaShem-יהו״ה, blessed is He, one reaches to and elicits the radiance of the thirteen attributes of mercy from the Crown-Keter-כתר, tearing up and overturning all judgments. This refers to the matter that HaShem-יהו״ה, may He be blessed and elevated forever, is glorified-Mitpa’er-מתפאר when after having sinned, the creatures return in repentance-Teshuvah to Him. This will suffice for the understanding.

footnotes: ⁴⁷⁴ This refers to the Thirteen Fixtures of the Beard (Yud-Gimmel Tikkunei Dikna ⁴⁷⁵ Proverbs 20:29 ⁴⁷⁶ This refers to the Thirteen Fixtures of the Beard (Yud-Gimmel Tikkunei Dikna ⁴⁷⁷ Isaiah 44:13 ⁴⁷⁸ This refers to the secret of the teaching, “The Holy One, blessed is He, desired a dwelling place for Himself in the lower worlds.” Midrash Tanchuma, Bechukotai 3, Naso 16, Bereishit Rabba 3, Bamidbar Rabba 13:6 and elsewhere. ⁴⁷⁹ Proverbs 19:11 ⁴⁸⁰ As mentioned before, through repentance-Teshuvah

Additionally, above in the secret of the Crown-Keter, there are various kinds of radiance-Zohar-זוהר of kindness and mercy, all of which are white. With them He supervises creation with the eye of mercy-Ein HaRachamim-עין הרחמים, and adorns the Name HaShem-יהו״ה, blessed is He, in white garments called Beauty-Tiferet-תפארת. They are vessels-Keilim-כלים of radiance-Zohar-זוהר, called victory-Netzach, kindness-Chessed, and Beauty-Tiferet, and through them the Name HaShem-יהו״ה is beautified-Mitpa’er-מתפאר and is merciful to His world. With the help of HaShem-יהו״ה, blessed is He, you will yet grasp these deep matters to their depth. This being so, guard these principles about the matter of Splendor-Tiferet-תפארת very well, for it is very importance to understand this word. For, the word “Tiferet-תפארת” is literally like an explanation that informs us of the Act of the Chariot (Ma’aseh Merkavah) in general, and of all the names and titles that His Great Name HaShem-יהו״ה, blessed is He, is garbed and glorified in.

Now, the Torah calls this Sefirah Knowledge-Da’at-דעת. This is the secret of the verse,⁴⁸¹ “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה, He established the heavens with understanding-Tevunah-תבונה, with His knowledge-Da’ato-דעתו the depths burst forth.” Know that this verse mentions three Sefirot drawn from the Crown-Keter, from the thorn of the letter Yod-י. These are wisdom-Chochmah-חכמה, understanding-Binah-בינה, and knowledge-Da’at-דעת. The secret of knowledge-Da’at-דעת is the secret of the middle line-Kav HaEmtza’ee-קו האמצעי. It is the letter Vav-ו of the Name HaShem-יהו"ה in that it bears the two arms to the right and left, E”l-א״ל to the right and Elohi”m-אלהי״ם to the left, while it is in the center. This is the meaning of the words, “With His knowledge-Da’ato-דעתו the depths burst forth.” As you can see, the bursting forth is between two things. For, knowledge-Da’at-דעת, which is the middle line-Kav HaEmtza’ee-קו האמצעי is positioned between the right and the left, and it is what bursts forth between them, aligning the two and making peace between them.

footnotes: ⁴⁸¹ Proverbs 3:19

The general principle is as follows: Wherever you find knowledge-Da’at-דעת, it is the third, which is the decisor between them. Thus, when the verse states,⁴⁸² “[I have filled him] with wisdom-Chochmah, with understanding-Tevunah, and with knowledge-Da’at-דעת,” it is like saying, “Avraham, Yitzchak, and Yaakov,” in which Yaakov is the third and is the decisor. That is, the same is true of knowledge-Da’at-דעת, that it is the decisor.

footnotes: ⁴⁸² Exodus 31:3

Now, if you ask, “How is knowledge-Da’at the third from wisdom-Chochmah and understanding-Binah? Should it not be the third from Greatness-Gedulah and Might-Gevurah, just like the names E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, or Avraham, Yitzchak and Yaakov, or Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet?”

Know that this is a very great secret, but to a small measure, I will enlighten your eyes of its ways. I already have told you that although the middle line adheres to the right and the left, nonetheless, it is only the middle line-Kav HaEmtza’ee-קו האמצעי that ascends and adheres to the Crown-Keter. This is the secret of the letter Vav-ו of the Name HaShem-יהו"ה which takes the place of the whole Name. Thus, the qualities of Greatness-Gedulah and Might-Gevurah remain below in their place and do not ascend higher. Nonetheless, the middle line-Kav HaEmtza’ee-קו האמצעי, which is the secret of the Vav-ו, ascends until the Unlimited One-Ein Sof-אין סוף.

Now, you will find that all seventy ministering angels surround the qualities of Greatness-Gedulah and Might-Gevurah, and just as the qualities of Greatness-Gedulah and Might-Gevurah cannot ascend higher than their place above, so likewise, the seventy ministering angels of the nations who serve false gods, are incapable of ascending higher than the place to which they adhere. In contrast, the Jewish people adhere to the middle line-Kav HaEmtza’ee-קו האמצעי, as you already know. Therefore, just as the middle line ascends until the Unlimited One-Ein Sof-אין סוף, so likewise, the Jewish people who adhere to Him, also ascend to the Unlimited One-Ein Sof-אין סוף. This is the secret of the verse,⁴⁸³ “He causes them to ride over the heights of the earth.” Similarly, our teacher Moshe, peace be upon him, heralded to the Jewish people saying,⁴⁸⁴ “Your enemies will try to deceive you, but you will trample their high places.” That is, even though all the nations will ascend, there nevertheless is a limit to their ascent, in that they are incapable of ascending beyond the point that they adhere to, these being the qualities of Greatness-Gedulah and Might-Gevurah. However, the Jewish people adhere to the middle line-Kav HaEmtza’ee-קו האמצעי, which is Splendor-Tiferet-תפארת and knowledge-Da’at-דעת, and therefore, just as the middle line ascends to the Unlimited One-Ein Sof-אין סוף, so likewise, those who adhere to the middle line ascend with it to the Unlimited One-Ein Sof-אין סוף. This is the secret of the verse, “You will trample their high places.” This likewise is the secret of the verse,⁴⁸⁵ “Israel-Yisroel-ישראל by whom I am glorified-Etpa’er-אתפאר.” In other words, just as Splendor-Tiferet-תפארת ascends above until the Unlimited One-Ein Sof-אין סוף, and becomes garbed in the garments of the Crown-Keter and is glorified in them, so it is that the Jewish people who adhere to HaShem’s-יהו"ה Splendor-Tiferet-תפארת, ascend with it. This then, is the meaning of the verse,⁴⁸⁶ “Israel-Yisroel-ישראל in whom I am glorified-Etpa’er-אתפאר.”

footnotes: ⁴⁸³ Deuteronomy 32:13 ⁴⁸⁴ Deuteronomy 33:29 ⁴⁸⁵ Isaiah 49:3 ⁴⁸⁶ Isaiah 49:3

However, if the Jewish people sin and become distant from knowledge-Da’at-דעת of HaShem-יהו"ה, which is the middle line-Kav HaEmtza’ee-קו האמצעי, when they sin, they have no ascent, but instead are given over into the hands of the seventy ministering angels of the nations and go into exile amongst the nations of the world. This is the secret of the verse,⁴⁸⁷ “Therefore My people are being exiled, [because they are] without knowledge-Da’at-דעת.” That is, when they separated from knowledge-Da’at-דעת of HaShem-יהו"ה, which ascends to the Unlimited One-Ein Sof-אין סוף, they fell into the hands of the ministering angels of the nations. This is the secret of the verse,⁴⁸⁸ “[My people have been silenced for lack of knowledge-Da’at-דעת;] for just as you have spurned knowledge-Da’at-דעת, I will spurn you from serving Me; and just as you have forgotten the Torah of your God, I too will forget your children.”

footnotes: ⁴⁸⁷ Isaiah 5:13 ⁴⁸⁸ Hosea 4:6

You thus have the resolution to the question that was posed. Namely, how is Knowledge-Da’at-דעת the third between Wisdom-Chochmah and Understanding-Binah? Is it not only between Greatness-Gedulah and Might-Gevurah? I will answer this question, with HaShem’s-יהו״ה help, blessed is He. Know that if it was the case that Knowledge-Da’at-דעת only ascends to the limits of Greatness-Gedulah and Might-Gevurah, and no higher, we would say that it is the mediator and decisor between Greatness-Gedulah and Might-Gevurah and nothing more, and is not the third between Wisdom-Chochmah and Understanding-Binah. However, since Knowledge-Da’at-דעת is the middle line and is the letter Vav-ו of the Name HaShem-יהו"ה, which ascends from below to above until the Unlimited One-Ein Sof-אין סוף, the end of all levels, this being so, Knowledge-Da’at-דעת is the third and is the decisor between all the upper Sefirot and lower Sefirot.

How so? The middle line-Kav HaEmtza’ee-קו האמצעי, which is Knowledge-Da’at-דעת, ascends to the Unlimited One-Ein Sof-אין סוף, which is the Crown-Keter. This being so, we find that it is the intermediary between Wisdom-Chochmah and understanding-Binah, which are closer to the Crown-Keter. When the middle line is between Greatness-Gedulah and Might-Gevurah, it then is the intermediary between them. Likewise, the middle line-Kav HaEmtza’ee-קו האמצעי, which is Knowledge-Da’at-דעת, mediates and is the decisor between Victory-Netzach and Majesty-Hod, since here too, it is the intermediate between them. In other words, Knowledge-Da’at-דעת ascends between Victory-Netzach and Majesty-Hod, continues to ascend and passes between Greatness-Gedulah and Might-Gevurah, and continues to ascend and passes between Wisdom-Chochmah and Understanding-Binah, until it reaches and adheres to the Crown-Keter. That is, the secret of the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He, is the intermediate between all the names and titles, both those above, those below and to all sides, and they all adhere to it.

The significance of the word Knowledge-Da’at-דעת is that it is third in relation to Wisdom-Chochmah and Understanding-Binah, is third in relation to Greatness-Gedulah and Might-Gevurah, and is third in relation to Victory-Netzach and Majesty-Hod. This is because the middle line-Kav HaEmtza’ee-קו האמצעי, which is the secret of Knowledge-Da’at-דעת, passes through the center of them all in the trunk of the tree, until it reaches the Unlimited One-Ein Sof-אין סוף, and it is what binds all the Sefirot from above to below and to all sides. I now will present you with a diagram by which to understand this. Know that in the same way that the Name HaShem-יהו״ה, which is the middle line and is the Sefirah of Knowledge-Da’at-דעת, is the intermediary from above to below between Eheye”h-אהי״ה and Lord-Adona”y-אדנ״י, it likewise is the intermediary between the E”l-א״ל on the right side and Elohi”m-אלהי״ם on the left side. This then is the matter of “Knowledge-Da’at-דעת,” in that it is the middle line-Kav HaEmtza’ee-קו האמצעי and is the secret of the Name HaShem-יהו״ה, blessed is He. The following is the diagram:

After having informed you of these important principles, we now must return to our subject and tell you why the seventy ministering angels take hold of and adhere to Avraham and Yitzchak, which are the secret of E”l-א״ל and Elohi”m-אלהי״ם, and not to Yaakov, who is the secret of HaShem-יהו״ה, blessed is He.

Know, that when Adam, the first man, sinned, this instilled blemish into him, which became like sourdough causing all the ministers, including the external powers of impurity, to rise, through which he was contaminated,⁴⁸⁹ and though there are deeper matters involved here, this is the contamination instilled into Chava by the snake. When the body of Adam, became instilled with the sourness of the ministers and powers of impurity, like sourdough, this contamination did not depart from the body of Adam, until it was slowly, but surely, refined by the righteous-Tzaddikim of subsequent generations. This is compared to silver being refined in a crucible. How so? Sheth came and refined some of it, as it states,⁴⁹⁰ “He begot in his likeness-Demuto-דמותו and image-Tzalmo-צלמו and named him Sheth.”⁴⁹¹-דמותו” or “In his image-Tzalmo-צלמו,” indicating that the Image of God-Tzelem Elohi”m-צלם אלהי״ם was exclusively passed to Sheth (Seth). See Zohar I 55a; Also see the beginning of Chayei HaNefesh by Rabbi Avraham Abulafia, and elsewhere. Then Chanoch (Enoch) came and refined more of the contamination, as it states,⁴⁹² “And Chanoch (Enoch) walked with God-Elohi”m-אלהי״ם.” Then Noach came and refined it further, as it states,⁴⁹³ “Noach walked with God-Elohi”m-אלהי״ם.” Then Avraham came who refined it further. Even so, some contamination came out through him and was instilled in Yishmael. Then Yitzchak came and refined it further, but even so, some contamination came out through him and was instilled in Esav.

footnotes: ⁴⁸⁹ See Talmud Bavli, Brachot 17a (and Rashi there) that the evil inclination is compared to the sourdough or yeast that causes the dough to sour and rise. (This is also the reason that we specifically eat unleavened Matzah on Pesach [Passover].) ⁴⁹⁰ Genesis 5:3 ⁴⁹¹ That is, when it came to the birth of Cayin (Cain) and Hevel (Abel) the Torah does not say, “In his likeness-Dmuto ⁴⁹² Genesis 5:22 ⁴⁹³ Genesis 6:9

However, Yaakov was completely refined and pure, without dross. We thus find that Yaakov had the perfect form of Adam as he was before the sin. This is why the Jewish people – Israel-ישראל – are called,⁴⁹⁴ “The first-Reishit-ראשית of His crop” and are called “My firstborn son-Bnee Bechoree-בני בכורי,”⁴⁹⁵ for they are His first intention in Creation.⁴⁹⁶ We thus find that our forefather Yaakov, peace be upon him, is the complete and perfect form, having no dross whatsoever. We also find that Avraham and Yitzchak had a small measure of dross, such that Yishmael emerged out of Avraham, and Esav emerged out of Yitzchak.⁴⁹⁷ Therefore, when it came time for Yaakov to pass from this world, he said to his sons,⁴⁹⁸ “Perhaps one of you is unfit, as it was with Avraham, from whom Yishmael came out, and as it was with Yitzchak, from whom Esav came out.” They all answered their father Israel in unison and said, “Listen Israel, HaShem-יהו״ה is our God, HaShem is One-HaShem Echad-יהו״ה אחד. Just as in your heart there only is One, so in our hearts there only is One.” You thus have learned that Yaakov and his children were all pure and fitting, without any dross. In contrast, Avraham and Yitzchak had some dross, and therefore Yishmael and Esav emerged from them. It is to that tiny quantity of dross of Avraham and Yitzchak that all the surrounding ministers adhere to. That is, if Avraham and Yitzchak had not had this tiny bit of dross, the supernal ministers would be incapable of adhering to them altogether.

footnotes: ⁴⁹⁴ Jeremiah 2:3; Also see Rashi to Genesis 1:1 ⁴⁹⁵ Exodus 4:22 ⁴⁹⁶ See Rashi to Genesis 1:1 ibid. ⁴⁹⁷ Also see at length in Mehutam Shel Yisroel, by Rabbi Yoel HaKohen Kahan, translated as On the Essence of the Jewish People. ⁴⁹⁸ Talmud Bavli, Pesachim 56a

Rather, it is as we said before about the names and titles, that none are completely simple without an admixture of some kind, but rather they all have some small measure of admixture, and this is why they can conjoin and unify one with the other. The same is so of Avraham and Yitzchak. Because of the great need for the Chariot (Merkavah) and ministers to be in a state of repair, they had some tiny measure of contamination in them, so that the ministering angels would have the possibility of adhering to it. For, if Avraham and Yitzchak would be completely refined of all dross, the seventy ministering angels would have neither the ability nor the possibility of adhering to them altogether, and the Chariot (Merkavah) would then be lacking and the ministers would be separated. That is, the tiny measure of contamination that Avraham and Yitzchak possessed is what gives room for the supernal ministers to adhere to them. We therefore find Avraham and Yitzchak on the sides, one on the right and one on the left, opposite the ministers, one with the titles of E”l-א״ל to the right, and one with the titles of Elohi”m-אלהי״ם to the left.

However, our forefather Yaakov, peace be upon him, who was completely refined, without any dross, is in the center between Avraham and Yitzchak, and is united to the Name HaShem-יהו״ה in the center, and since He is central, none of the ministers have any portion in the Name HaShem-יהו״ה. Now, who inherits the Name HaShem-יהו״ה? Yaakov and his children, who are central.

Having arrived at this principle, I now will enlighten your eyes about a Midrash⁴⁹⁹ stated by our sages, of blessed memory, about our forefather Yaakov, peace be upon him. The Holy One, blessed is He, said to him,⁵⁰⁰ “Your offspring shall be like the dust of the earth, and you shall burst forth westward, eastward, northward, and southward.” Now, we must understand this word “burst forth-uFaratzta-ופרצת,” which is different than what was said to Avraham,⁵⁰¹ “Raise now your eyes and look out from the place where you are: northward, southward, eastward, and westward. For all the land that you see, I will give to you and your offspring forever.” That is, when it comes to Avraham, the dimensions conclude with, “northward, southward, eastward, and westward,” and the same is so of Yitzchak.⁵⁰² In contrast, about Yaakov the verse states, “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” meaning, “Your portion is unlimited.” I now shall enlighten your eyes about this secret. That is, since they are encompassed by the seventy ministers that limit and constrain them, the portions of Avraham and Yitzchak are limited. However, since Yaakov is the middle line-*Kav HaEmtza’ee-*קו האמצעי and he alone ascends to the Crown-Keter where the ministers cannot ascend, therefore Yaakov’s inheritance is unlimited and it bursts forth-Poretz-פורץ from all constraints. This is because the ministers only ascend to the right and left, corresponding to Avraham and Yitzchak. However, Yaakov is in the center and only he ascends to the Crown-Keter – to the Unlimited One-Ein Sof-אין סוף – which is an inheritance without constraints. Therefore, all the ministers and their dominions are under the inheritance of Yaakov.

footnotes: ⁴⁹⁹ Talmud Bavli, Shabbat 118a-b. ⁵⁰⁰ Genesis 28:14 ⁵⁰¹ Genesis 13:14-15 ⁵⁰² That is, about Avraham, the continuing verse (Genesis 13:17), cited in Shabbat 118b states, “Arise, walk about the land through its length and breadth! For to you I will give it,” to which Rashi comments, “Only this land, and not more.” Likewise, about Yitzchak the verse (Genesis 26:3) states, “Sojourn in this land and I will be with you and bless you; for to you and your offspring I will give all these lands etc.,” to which Rashi explains, “These lands, and no more.” That is, the portions of Avraham and Yitzchak have measure and limitation, which is not so of the portion of Yaakov, as explained in the Talmud there, and as will now be further explained.

The prophet Isaiah explained this great secret when he said,⁵⁰³ “You then will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov, for the mouth of HaShem-יהו״ה has spoken.” The explanation is as follows: “You, the Jewish people, are destined to inherit the Upper Eden, which is from Understanding-Binah and up, and is a place that has no constraints or constrictions, and is therefore called expansiveness-Rechovot-רחובות. The words, “I will mount you astride the heights of the earth,” refer to the ministers of the nations, who only ascend to the heights of the earth, to the place of Greatness-Gedulah and Might-Gevurah, where Avraham and Yitzchak are positioned, but you shall ride upon them, and will ascend higher than Greatness-Gedulah and Might-Gevurah, until the place of Understanding-Binah, and you thereby will adhere to the Crown-Keter. The words, “I will provide you the inheritance of your forefather Yaakov,” specifies the inheritance of Yaakov, rather than the inheritance of Avraham and Yitzchak. For, the inheritance of Yaakov ascends much higher than all the ministers of the nations, as we have explained, and is an inheritance without constraint or limitation. This being so, contemplate the secret of the inheritance of Avraham and Yitzchak, and the secret of the inheritance of Yaakov, to understand what it is, and you then will grasp the wonders of HaShem-יהו״ה, may He be blessed and elevated.

footnotes: ⁵⁰³ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid.

Thus, from these primary principles that we have given you, contemplate the secret of Knowledge-Da’at-דעת – the Sefirah that includes all the Sefirot. That is, it is the root and wellspring that has no end or conclusion. Now, because the Sefirah of Knowledge-Da’at begins from Kingship-Malchut and reaches all the way up to the Unlimited One-Ein Sof-אין סוף, there are two verses about this in Torah.⁵⁰⁴-עדותיך are wonders, therefore my soul has guarded them.” The term “testimonies-Eidot-עדת” shares the same letters as “knowledge-Da’at-דעת,” and this verse refers to the acceptance of the yoke of HaShem’s-יהו״ה Kingship-Malchut, in keeping His commandments, which are called “testimonies-Eidut-עדות,” through desisting from transgressing the negative commandments, and the fulfillment of the positive commandments (and thus relates to the Tree of Knowledge-Etz HaDa’at-עץ הדעת). The second verse will be explained shortly. The verse that begins with the Sefirah of Kingship-Malchut, which is the secret of HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י, is the secret of the Tree of Knowledge-Etz HaDa’at-עץ הדעת. For, the quality of Kingship-Malchut is the secret of the Tree-Etz-עץ that is sustained through Knowledge-Da’at-דעת.⁵⁰⁵ The second verse, which reaches the Unlimited One-Ein Sof-אין סוף, is the secret of the verse,⁵⁰⁶ “Knowledge-Da’at-דעת is wondrously beyond me. It is exalted. I am incapable of it.” That is, even though the Sefirah of Knowledge-Da’at-דעת is found in all the Sefirot, both those above and those below, it nevertheless is so exalted that it reaches the Unlimited One-Ein Sof-אין סוף, which is the secret of the Crown-Keter, and has no end or conclusion. Since Above it has no end or beginning, no created being can reach its ultimate depth. About this the verse states, “It is exalted. I am incapable of it.” This being so, contemplate the secret of the Sefirah of Knowledge-Da’at-דעת.

footnotes: ⁵⁰⁴ This refers to the two verses on the right and left of the previous diagram. The first verse (Psalms 119:129) states, “Your testimonies-Eidotecha ⁵⁰⁵ As discussed in the First Gate. ⁵⁰⁶ Psalms 139:6

Now that you have entered these chambers, be informed that just as Avraham and Yitzchak are the parts of the Chariot (Merkavah) that align to the right and left, so is Yaakov aligned to the middle line - the secret of the Name HaShem-יהו״ה, blessed is He, that is central. Now, just as the Name HaShem-יהו״ה is central in relation to all the sides and holy names, and all the titles, whether below, above, or to the sides, adhere and unify with Him, this likewise is so of Yaakov and the twelve tribes (Yud-Beit Shvatim-י״ב שבטים). That is, the tribes are the secret of the twelve diagonal borders (Yod-Beit Gvulei Alachson-י״ב גבולי אלכסון) that adhere to the Name HaShem-יהו״ה, blessed is He.⁵⁰⁷ This secret is hinted in the verse,⁵⁰⁸ “When He separated the children of man, He set the borders-Gvulot-גבולות of the nations corresponding to the sons of Israel.”⁵⁰⁹ Thus, just as the Name HaShem-יהו"ה bears the whole Chariot (Merkavah), so also, the secret of the whole Chariot is found in the Jewish people.

footnotes: ⁵⁰⁷ Also see Shaar HaYichud of the Mittler Rebbe, Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 21 and the notes and citations there. ⁵⁰⁸ Deuteronomy 32:8 ⁵⁰⁹ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part 1), The Gate of The Twelve Simple Letters.

How so? The Name HaShem-יהו״ה is positioned between the name E”l-א״ל and the name Elohi”m-אלהי״ם, all of which are tied to one another, one on this side, one that side and one in the middle. The same is true of Yaakov. He includes these three qualities, corresponding to the Priest-Kohen-כהן, the Levite-Levi-לוי, and the Israelite-Yisroel-ישראל. The Priest-Kohen-כהן corresponds to E”l-א״ל, the Levite-Levi-לוי corresponds to Elohi”m-אלהי״ם, and the Israelite-Yisroel-ישראל is unified to the Name HaShem-יהו״ה in the center. You thus see that the form of Yaakov’s Chariot (Merkavah) is in the form of the Supernal Chariot (Merkavah HaElyonah). That is, just as all the names and titles are bound to the Name HaShem-יהו״ה, so are all the forms and qualities of the forefathers included in Yaakov and His sons. The Priest-Kohen-כהן is in the position of Avraham, the Levite-Levi-לוי is in the position of Yitzchak, and the Israelite-Yisroel-ישראל is in the position of Yaakov. As you see, all these matters are aligned, in that HaShem-יהו״ה blessed is He, ordered Yaakov and his sons according to the order of the perfect Chariot (Merkavah), which is singularly unique to the true reality of His Name HaShem-יהו"ה, blessed is He.