Gate Seven: (The Sefirah of Chessed) “But you O’ Lord-Adona”y-אדנ״י, are the Merciful and Compassionate God-E”l-א״ל, slow to anger, abundant in kindness, and truth.” -Psalms 86:15

The seventh holy name in ascending order is called E”l-א״ל. We therefore must inform you of the secret of this name, by way of its primary principle. Once you understand its primary principle, wherever in Torah you come across the term E”l-א״ל, you will understand it. You already were informed in the previous Gates, that HaShem’s-יהו"ה title E”l-א״ל is appointed over kindness-Chessed and mercy-Rachamim, and is the quality that our forefather Avraham, peace be upon him, inherited, as stated,¹ “And he called there in the Name of HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עולם.”

footnotes: ¹ Genesis 21:33

Know that in the Great Sanhedrin called God-Elohi”m-אלהי״ם, there are 310 camps of judgmental qualities-Din that roam the world.²כתר-620 which includes two aspects, the inner aspect and the external aspect (each of which equals 310-י״ש). The root of the 310-Yesh-יש camps of judgment is the external aspect of the Supernal Desire called the Crown-Keter-כתר-620, which manifests in the Great Sanhedrin called God-Elohi”m-אלהי״ם. Each camp is appointed to execute judgement in all matters it was appointed over, whether for good or for bad. All these qualities draw every kind of wealth and goodness to themselves, confiscated from the wicked in accordance to the verdict of the court, and all their storehouses are full of every kind of goodness of wealth, possessions, and honor, all of which are called “something-Yesh-יש.” All these storehouses are full and destined for the righteous Tzaddikim in the coming future. About this the verse states,³ “I have something-Yesh-יש-310 to bequeath to those who love Me, and I will fill their storehouses.”

footnotes: ² See the note in the fifth Gate, about the Supernal Crown-Keter- ³ Proverbs 8:21

Now, when these three-hundred and ten (Yesh-יש-310) camps go from the Great Court of Law (Beit Din HaGadol) and roam the world to execute the verdict upon the sinners, there are those that cause deprivation, those that plunder, those that smite, uproot, bring plague and other diseases and afflictions. Each camp executes and concludes the sentence ruled upon every individual creature. Moreover, it all is in truth and good faith, for they can neither add nor subtract from what was sentenced in the Court of Law called God-Elohi”m-אלהי״ם, the God of Truth-Elohi”m Emet-אלהי״ם אמת.

Know that above all these camps and above the Court of Law called God-Elohi”m-אלהי״ם, is HaShem’s-יהו"ה Divine quality of complete mercies-Rachamim, without any admixture of judgment-Din at all. It rather is complete mercy, kindness, compassion, and grace, without any element of judgment-Din whatsoever. This Divine quality is so merciful that even though the creatures are unworthy of its mercy, nonetheless, mercy is freely given, as a gift. It is to this Divine quality of HaShem-יהו"ה, known to the righteous Tzaddikim and pious Chassidim, that they would direct their intentions, thus saving the world from many afflictions.

Know that this Supernal quality of pure and complete mercy is called E”l-א״ל-31, and is the tithe (one tenth-Ma’aser-מעשר) of the camps called “something-Yesh-יש-310.”⁴-מעשר was explained in the first Gate, and was explained in the fifth Gate, about the subject here. The tithe-Ma’aser-מעשר is the secret of the verse (Leviticus 27:32), “The tenth shall be holy to HaShem-יהו״ה.” This refers to the highest aspect of the lower half (310-Yesh-י״ש) of the Crown-Keter-כתר-620, which is bound to the upper half (310-Shay-ש״י) of the Crown-Keter-*כתר-*620, and thus leans toward and reveals the upper half of the Crown-Keter-כתר, which is the upper (and inner) aspect of HaShem’s-יהו"ה Supernal Desire. A sign by which to remember the distinction between the lower nine and “the tenth, which is holy to HaShem-יהו״ה,” is that nine-tenths of the “something-Yesh-יש-310” (or 9 x 31) is *רע״ט-*279, which divides into 9-ט that are bad-Ra-*רע-*270 (and it is only through the joining of the “tenth which is holy to HaShem-יהו״ה that they amount to “something-Yesh-יש-310”). In contrast, when the tenth aspect of E”l-א״ל-31 is conjoined with the upper (inner) half of the Supernal Crown-Keter, it then equals *שמ״א-*341, which divides into “The One Name-Shem Echad-*שם א׳-*340 1”, attesting to the Singular Essential Name HaShem-יהו״ה, blessed is He. When the three-hundred and ten (Yesh-יש-310) camps of judgment go forth to bring destruction upon the people of the world, in accordance to the verdict concluded by the Upper Court of Law (Beit Din Shel Ma’alah), if there is a righteous Tzaddik in the world who can direct his intentions to HaShem’s-יהו"ה Divine quality as the Benevolent God-E”l-א״ל, this Divine quality comes out of Her Sanctuary and is revealed.⁵) and on. And when the three-hundred and ten (Yesh-יש-310) camps see Her, they all scatter, flee, and hide from Her Glorious presence, and do not actualize any of the destructions they were meant to execute, being that HaShem’s-יהו"ה Divine quality of Great Mercies-Rachamim Gedolim came forth and is revealed upon them. When She is revealed, they all realize that they are powerless to destroy, annihilate, injure or do evil to any creature in the world. This is because the quality of E”l-א״ל has already appeared. Therefore, know and understand that in times of travail, the holy Tzaddikim and pious Chassidim would be hasty in praying and directing their intentions to HaShem’s-יהו"ה quality called E”l-א״ל. About this we say,⁶ “Almighty King-E”l Melech-א״ל מלך, who sits on the throne of mercy-Rachamim-רחמים.”

footnotes: ⁴ The secret of the tithe-Ma’aser ⁵ Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah ⁶ In the Yom Kippur liturgy; Also see Tikkunei Zohar 127a

This Divine quality is also called the Supernal God-E”l Elyon-א״ל עליון. Now, our forefather Avraham, peace be upon him, pursued this Divine quality – which is entirely kindness, mercy, and compassion – all the days of his life. He even accepted various afflictions and pain upon himself in order to merit it. Thus, because of his great toil in attaining it, and his love of it, he merited this Divine quality as his inheritance. This is the meaning of the verse,⁷ “Blessed is Avram to the Supernal God-E”l Elyon-א״ל עליון,” and as it similarly states,⁸ “He planted a Tamarisk in Beer Sheva, And he called there in the Name HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עולם.”

footnotes: ⁷ Genesis 14:20 ⁸ Genesis 21:23

Now, since our forefather Avraham, peace be upon him, inherited this quality, he was therefore blessed “in all-BaKol-בכל.”⁹-כל” was explained in the first Gate, and refers to the Sefirah of Kingship-Malchut, also known as the name HaShem-יהו״ה with the numerical value of *Ba”N-*ב״ן-52 [יו״ד ה״ה ו״ו ה״ה], which is equal to “in all things-BaKol-בכל-52.” Additionally, this hints that Avraham was blessed with dominance over the natural order, through the supernatural and miraculous birth of his son-Ben-בן-52 Yitzchak (See Rashi to Genesis 21:3). That is, there were no obstructions or accusations to withhold or restrain the blessing, but on the contrary, the quality of the judgment-Din of Yitzchak, which is called God-Elohi”m-אלהי״ם-86 and is equal to the natural order-HaTeva-הטבע-86, was given over into the hands of Avraham and subjugated to his dominion (Kingship-Malchut), as previously explained. That is, Above, there was no accuser nor prosecutor standing in opposition to him. Rather, being that the quality of E”l-א״ל was always revealed upon him, they all were ready to assist him. Therefore, all the forces that execute judgment-Din would flee from his presence. This is the secret of the verse,¹⁰ “[Give truth to Yaakov,] kindness-Chessed to Avraham.” Thus, since HaShem’s-יהו"ה Divine quality of E”l-א״ל is always ready to bestow great mercies, our sages established that we recite,¹¹ “Benevolent King-E”l Melech-א״ל מלך, Who sits on the throne of mercy-Rachamim-רחמים.”

footnotes: ⁹ The word “all-Kol ¹⁰ Micah 7:20 ¹¹ In the Yom Kippur liturgy; Also see Tikkunei Zohar 127a

We now must awaken you to an important principle. Know that in the Thirteen Attributes of Mercy, the verse mentions,¹² “HaShem-יהו״ה, HaShem God-HaShem E”L-יהו״ה א״ל, Merciful-Rachum-רחום and Gracious-Chanun-חנון, Long Tempered-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, and Truth-Emet-אמת.” Although this verse was already explained in the previous Gate, we nonetheless must still explain the quality of E”l-א״ל. For, King David, peace be upon him, also took hold of these attributes, and included them all in the name E”l-א״ל, as he said,¹³ “But you O’ Lord-Adona”y-אדנ״י, are the Merciful-Rachum-רחום and Graceful-Chanun-חנון God-E”l-א״ל, long tempered-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, and Truth-Emet-אמת.”

footnotes: ¹² Exodus 34:6 – The thirteen attributes of mercy. ¹³ Psalms 86:15

Now, prepare your heart, be attentive, and hear the meaning of this verse. E”l-א״ל is the secret of HaShem’s-יהו"ה upper quality that is utterly merciful-Rachamim. Before Her all the camps of judgment-Din are lowered and humbled, so that none can stand up to Her. Now, because Avraham loved and inherited HaShem’s-יהו"ה quality of E”l-א״ל, he also merited to inherit all 310-ש״י camps called “something-Yesh-יש-310.” This is the secret of the verse,¹⁴ “I have something-Yesh-יש-310 to bestow to those who love Me-Ohavai-אוהבי,” and as it also states,¹⁵ “The offspring of Avraham who loved Me-Ohavee-אוהבי.” Understand this well.

footnotes: ¹⁴ Proverbs 8:21 ¹⁵ Isaiah 41:8

The verse then states, “Merciful-Rachum-רחום.” Now, Merciful-Rachum-רחום is a quality of HaShem-יהו"ה as the Benevolent God-E”l-א״ל. That is, when HaShem’s-יהו"ה quality of E”l-א"ל sees that the verdict has been issued by the Great Sanhedrin to annihilate or destroy a person or place, or any such harsh decree, and sees that if this destruction would come about, great loss will come to the world, His quality of E”l-א״ל then comes forth to have mercy upon the creatures, so that the world will not be destroyed. She therefore has mercy upon that creature who was sentenced for destruction. When HaShem’s-יהו"ה quality of E”l-א״ל comes forth, all the camps of judgment-Din flee and hide, and that creature is saved from judgment and punishment. This is the secret of Merciful-Rachum-רחום, which is included in HaShem’s-יהו"ה quality as the Benevolent God-E”l-א״ל.

The verse continues and says, “Gracious-Chanun-חנון.” The secret of Gracious-Chanun-חנון is that, on many occasions, when the camps of destruction go forth to destroy the people of the world according to the verdict issued against them, the quality of E”l-א״ל comes forth and circulates to save them. Even though they do not merit it, nevertheless goodness is freely and graciously bestowed upon them, to save them from calamity.

The verse then continues, “Long Tempered-Erech Apayim-ארך אפים.” Know that there are creatures who are neither fitting to receive from HaShem’s-יהו"ה quality of “Mercy-Rachum-רחום” nor from His quality of “Grace-Chanun-חנון.” They rather are fitting to be punished in accordance to the sentence rendered Above. Even so, HaShem’s-יהו"ה quality as the Benevolent God-E”l-א״ל, which is utterly merciful, comes and says, “Wait for him. Do not punish him immediately. Though he is unworthy of Mercy-Rachum-רחום or Grace-Chanun-חנון, wait for him, for perhaps he will repent.” This is the secret of the quality of “Long Tempered-Erech Apayim-ארך אפים,”¹⁶ meaning that He lengthens-Ma’arichin-מאריכין a person’s time, for perhaps he will repent. Even though the anger-Af-אף is already upon him, it is extended for him-Ma’arichin Af-מאריכין אף.

footnotes: ¹⁶ Which may also be translated as Long Patient One.

I now must enlighten your eyes to the great secret of this Divine quality called Long Tempered-Erech Apayim-ארך אפים. Know that when the Upper Court of Law (Beit Din Shel Ma’alah) issues a verdict, once the emissaries have been sent out from the anger-Af-אף to execute the decree, they do not wait for a person to repent. Rather, when they come out of the anger-Af-אף, they immediately inflict the sentence on the one worthy of punishment. However, when in His Divine quality as the Benevolent God-E”l-א"ל, HaShem-יהו"ה wishes to have mercy upon His creatures, though they are unworthy and undeserving of either His Mercy-Rachum-רחום or His Graciousness-Chanun-חנון, His quality of Long Tempered-Erech Apayim-ארך אפים, then lengthens her nose-Chotem-חוטם, also called “Af-*אף-*nose (anger),”¹⁷-רוח אפיך the waters were heaped up.” Rashi gives a lengthy explanation here, as follows: “This refers to the breath that issues from the nostrils. The Torah speaks, as it were, of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, in the same manner as it does a human monarch, to enable the ears of people to understand the matter as it is in man, so that they may thereby understand how it is spiritually. When a person becomes angry, breath comes out of his nostrils. We see this in the verse (Psalms 18:9), “Smoke went up from His nostrils-Apo-אפו,” and similarly (Job 4:9), “And from the wind of His nostrils-Apo-אפו they will be destroyed.” Similarly, this is the meaning of the verse (Isaiah 48:9), “For the sake of My Name I defer My anger-A’areech Apee-אאריך אפי” [which literally means, “I lengthen the breath of My nostrils”]. That is, when a person’s anger subsides, he takes longer breaths, whereas when he becomes angry, his breaths become short. [The verse thus continues,] “And for My Praise I restrain My wrath-Echtam-אחטם for you,” which can be rendered, “I put a [bridle] ring-Chotem-חטם in my nostril-Apee-אפי to block the anger and breath, so that it should not come out. The word “for you-Lecha-לך” of this verse means for your sake. The word nose ring-Echtam-אחטם of this verse is like “a camel with a nose ring-Chitam-חטם” mentioned in Tractate Shabbat (51b). This is as the matter appears to me. With respect to every expression of anger-Charon Af-חרון אף found in Torah, I say as follows: The expression “anger was kindled-Charah Af-חרה אף” is like the verse (Job 30:30), “And my bones dried up-Charah-חרה from the heat.” That is, “Charah-חרה” is an expression of fire and burning, for in a time of anger, the nostrils flare up and burn. “Burning-Charon-חרון” is of the root “burn-Charah-חרה,” just as “will-Ratzon-רצון” is of the root “desire-Ratzah-רצה.” Likewise, the term “wrath-Cheimah-חמה” is an expression of “heat-Chamimoot-חמימות.” Scripture thus states (Esther 1:12), “His anger burned-Chamato-חמתו within him,” and when anger subsides, we say, “His mind cooled-Nitkarerah-נתקררה דעתו.” [Thus, when one is in a state of anger, he should take long breaths-Ma’arich Af-מאריך אף and his anger will subside.] to great length. Then, even though the emissaries of the Court have already gone out to execute the judgment to completion, though he deserves it, they are incapable of punishing him. This is because the nose-Chotem-חוטם – also called the nose-Af-אף (anger) – was extended, and they are restrained within it. As long as the nose-Af-אף (anger) is restrained from bringing them out, they are incapable of punishing him, though he is deserving of punishment, and during that time, he has the opportunity to repent and return to HaShem-יהו"ה and be saved. This is the secret of the “Long Nostrils-Erech Apayim-ארך אפים.” Understand this very well.

footnotes: ¹⁷ See Exodus 15:8, “And with the breath of your nostrils-Ru’ach Apecha

From where do we know that this quality is long tempered and lengthens the [breath of the] Nose (Ma’arich Af-מאריך אף) in order to have mercy on the creatures and not cut off those who are worthy of punishment? From the verse,¹⁸ “For the sake of My Name I shall lengthen [the breath of] My nostrils-A’areech Api-אאריך אפי [meaning, I shall restrain My Anger-A’areech Api-אאריך אפי’]; for My praise I shall [bridle My nose] with a nose-ring-Echetam-אחטם for you, and not cut you off.” This being so, guard this important principle very well. If you understand it, you will merit many foundational principles.

footnotes: ¹⁸ Isaiah 48:9 – Also see the preceding note citing Rashi.

Know that amongst our holy sages, such as the sages of the Mishnah and Talmud, were those who had the power to lengthen [the breath] of the nostrils (LeHa’arich Af-להאריך אף) through the strength of their holiness and prayers. They thus protected the Jews of their generation and obstructed various travails from coming upon them. For example, when Rabban Gamliel was exiled to Yavneh, through the power of his holiness and prayers, he caused [the breath of] the nostrils (Ma’arich Af-מאריך אף) above to be lengthened, so that the camps of destruction were incapable of completing their mission to damage the Jewish people according to the verdict decreed upon them. This is why Rabban Gamliel is called “The Master of the Nose-Ba’al HaChotem-בעל החוטם,”¹⁹ in accordance with the secret of the verse,²⁰ “For the sake of My Name I shall Lengthen [the breath of] My nostrils-A’areech Api-אאריך אפי; for My praise-Tehilatee-תהלתי I shall [bridle My nose] with a nose-ring-Echetam-אחטם for you, and not cut you off.”

footnotes: ¹⁹ Talmud Bavli, Taanit 29a ²⁰ Isaiah 48:9 – Also see the preceding note citing Rashi.

Whoever knows the secret of the Sefirah of Understanding-Binah, called Praise-Tehillah-תהלה,²¹ also knows the secret of Long Tempered-Erech Apayim-ארך אפים. This is because one of the two holy qualities that are bound to complete mercies is Understanding-Binah.²² and understanding-Binah are bound to the Crown-Keter, which is the Supernal God-E”l Elyon-א״ל עליון, and is the aspect of complete mercies. This is because the Sefirah of Understanding-Binah is called Praise-Tehillah-תהלה, and it bestows power to the Upper Court of Law (Beit Din Shel Ma’alah) called God-Elohi”m-אלהי״ם. When complete mercies are bestowed [from above] upon the quality of Understanding-Binah, then in turn, Understanding-Binah bestows mercy-Rachamim to the quality of judgment-Din, and as long as she bestows mercy-Rachamim, the [breath of the] nose-Af-אף continues to be lengthened and the emissaries of the courts are held back from rendering and finalizing the sentence.

footnotes: ²¹ This will be further explained in the next Gate, Gate Eight. ²² That is, wisdom-Chochmah

Know that the quality of Short Tempered-Kotzer Apayim-קוצר אפים [short breaths of the nostrils] brings about much punishment, whereas the quality of Long Tempered-Erech Apayim-ארך אפים [long breaths of the nostrils] diminishes the punishment.²³-קוצר אפים can also be translated as the “Small Face,” referring to the emotional Sefirot of *Zeir Anpin-*זעיר אנפין. In contrast, Long Tempered-Erech Apayim-ארך אפים can also be translated as the “Long Face” referring to the Crown-Keter, known as Arich Anpin-אריך אנפין. This is even so as understood in man, as the verse states,²⁴ “One who is short tempered-Ketzar Apayim-קצר אפים acts foolishly.” However, do not cause destruction by challenging me about the stature of Short Tempered-Kotzer Apayim-קוצר אפים [based on the above verse] for it is very deep and you have yet to understand it, with the help of HaShem-יהו״ה.²⁵-יהו"ה quality of Short Tempered-Kotzer Apayim-קוצר אפים (or “small face” called Zeir Anpin), as it is Above in HaShem’s-יהו״ה Godliness, is foolish, for that is not at all so, as you have yet to learn.

footnotes: ²³ Short Tempered-Kotzer Apayim ²⁴ Proverbs 14:17 ²⁵ That is, do not err, basing yourself on this verse, to think that HaShem’s

After having informed you of these important principles regarding the Divine quality of E”l-א״ל as it relates to these matters, we now must continue and finish explaining this verse. Thus far, we already have explained the meaning of the words, E”L-א״ל, Merciful-Rachum-רחום, Gracious-Chanun-חנון, and Long Tempered-Erech Apayim-ארך אפים.²⁶ What remains to be explained is the meaning of “Abundant in Kindness-Rav Chessed-רב חסד.”

footnotes: ²⁶ Psalms 86:15

Know that amongst the creatures,²⁷-בריות” it is explained regarding the words of the Mishnah in Avot 1:12, “Love the creatures-Briyot-בריות,” that this refers to people who are far from HaShem’s-יהו״ה Torah, and service of Him. That is, they have no redeeming qualities, other than the fact that they were created by HaShem-יהו״ה, blessed is He. Even so, their very recognition that they are but novel creatures, and that the Singular Preexistent Intrinsic Essential and Unlimited Being, HaShem-יהו״ה, blessed is He, brings them into existence and sustains them, and that they are but His humble subjects, is to their merit. Thus, as the Mishnah in Avot continues, “love the creatures-Briyot-בריות, and bring them close to Torah.” (See Tanya, Ch. 32; Talmud Bavli, Taanit 20b; The discourse of the Rebbe, Rabbi Menachem Mendel Schneerson of Lubavitch, entitled “Bati Legani – I have come to My garden” 10 Shvat, 5713, translated in The Teachings of The Rebbe – 5713, Discourse 9, Ch. 8.) there are those who are unworthy of Mercy-Rachum-רחום, Grace-Chanun-חנון or even Long Temper-Erech Apayim-ארך אפים, but are rather worthy of immediate punishment. What does HaShem-יהו"ה in His Divine quality as the Benevolent God-E”l-א״ל, which is merciful-Rachamim, then do? When the sins of the creature are weighed according to the judgment of the Upper Court of Law (Beit Din Shel Ma’alah), HaShem’s-יהו"ה Divine quality as the Benevolent God-E”l-א"ל removes his first and second sins, and does not include then in the count.²⁸ That is, though his sins are not erased,²⁹ they nonetheless are only counted from the third sin and on, as the verse states,³⁰ “Behold! The Benevolent God-E”l-א״ל does all these things with man two or three times.” If after having weighed the sins and merits of that creature, the scales are equally balanced, HaShem’s-יהו"ה quality as the Benevolent God-E”l-א״ל acts as the decisor to tip the scales to the side of merit, as it states, “Abundant in Kindness-Rav Chessed-רב חסד,” meaning that,³¹ “He tips [the scales] to kindness-Chessed.” This being so, we find that HaShem’s-יהו"ה Divine quality of E”l-א״ל bestows kindness-Chessed and mercy-Rachamim upon the creature who stands in judgement, and even though that creature is neither worthy of Mercy-Rachum-רחום or Grace-Chanun-חנון, or even Long Temper-Erech Apayim-ארך אפים, nevertheless, when weighing the sins of that creature, it is done in a way of kindness-Chessed.

footnotes: ²⁷ About the use of the word “creatures-Briyot ²⁸ See Talmud Bavli, Yoma 86b ²⁹ For, as explained before, “Whoever says that the Merciful One overlooks sin, let his innards be dissolved. Rather, He is forbearing but then collects His due.” See Talmud Yerushalmi, Shekalim 5:1; Midrash Bereishit Rabba 67:4; Midrash Tehillim 10:3; Esther Rabba 7:20; Pesikta d’Rav Kahana 24:11 and elsewhere. ³⁰ Job 33:29 ³¹ Talmud Bavli, Rosh HaShanah 17a

Now that you know this, know that HaShem’s-יהו"ה Divine quality as the Benevolent God-E”l-א״ל does various other kindnesses and mercies with the creatures, as hinted in the conclusion of the verse, “and Truth-v’Emet-ואמת.” What does “and Truth-Emet-אמת” mean? When the sins of this person are weighed and are so heavy that his iniquity has tipped the scale to culpability, to the extent that even the quality of kindness-Chessed cannot help him, HaShem’s-יהו"ה quality as the Benevolent God-E”l-א״ל, which is the quality of kindness-Chessed, bestows additional kindness and mercy on the one being punished, in two ways. Firstly, if according to the verdict he must be cut off and destroyed, the quality of kindness-Chessed then counts all his merits and good deeds, even those that were simply a matter of speaking kind words and talking about goodness, and his punishment is thereby lightened, so that his suffering will not be too great. Secondly, if his sentence is to be punished, but not to be cut off and destroyed, then at the end, once the punishment has been completed, the quality of mercy-Rachamim is just as exacting in giving him good reward for his good deeds, even if they only consisted of kind words and talking about goodness. However, in reality, even the quality of judgment-Din does this. That is, the quality of judgment-Din is just as exacting in bestowing goodness, as it is in exacting punishment, and therefore the quality of judgment-Din is also called Truth-Emet-אמת.³² and judgment-Din are bound and subject to Truth-Emet-אמת, this being the Name HaShem-יהו״ה, which is the middle line-Kav HaEmtza’ee, as explained in the preceding Gates.

footnotes: ³² That is, both kindness-Chessed

After having informed you of the important foundations in this verse about HaShem’s-יהו"ה quality as the Benevolent God-E”l-א״ל, we now shall return and tell you an important principle. That is, wherever in Torah you find the title E”l-א״ל, realize that it includes all the qualities of both kindness-Chessed and mercy-Rachamim. Also know and contemplate that in all these places there is an admixture of both qualities, kindness-Chessed and mercy-Rachamim and their adjectives, which also are commingled one with the other. Wherever you encounter them, remember this principle well and do not forget it. We already informed you in the Gate explaining the Name HaShem-יהו״ה, blessed is He, where we explained the adjectives associated with the name God-Elohi”m-אלהי״ם, that even though we explained there which adjectives are associated with which name, nevertheless, the adjectives of kindness-Chessed and the adjectives of mercy-Rachamim are commingled and interchangeable with each other.

After having informed you of this, we must begin explaining the remaining matters included in HaShem’s-יהו"ה title E”l-א״ל, just as the other titles were made known to you. Know that Torah sometimes refers to HaShem’s-יהו"ה quality of E”l-א״ל as Kindness-Chessed-חסד, and you must know how this is so. Know that the word kindness-Chessed refers to the act of doing something that one is not obligated to do, but does because he wants to, solely out of his own goodness, without anything compelling him to do so. This is called “Kindness-Chessed-חסד,” and is the opposite of something done out of necessity or by force.

Now, because HaShem’s-יהו"ה quality of kindness-Chessed-חסד preceded the world*,* in that He did not create it out of any lacking on His part, but solely out of Kindness-Chessed-חסד, that is, solely to do good to His creatures and give them a portion and inheritance in accordance to His abundant mercies and kindnesses, therefore the verse states,³³ “For I said, ‘The world will be built on kindness-Chessed-חסד.’”

footnotes: ³³ Psalms 89:3

Now, in truth, this verse, “For I said, ‘The world will be built on kindness-Chessed-חסד,’” includes many other wondrous and deep secrets, such as the secret of Levirate Marriage-Yibum-יבום,³⁴ and the secret of childbirth, which stems from the known kindness-Chessed-חסד of the circumcision of the flesh (Brit Bassar-ברית בשר), which is called kindness-Chessed-חסד and is the secret of “The kindnesses of David-Chasdei David-חסדי דוד.”³⁵-חסד עליון to the Sefirah of Foundation-Yesod, which is the circumcision of the flesh-Brit Bassar-ברית בשר, and when they come to the quality of David, which is the Sefirah of Kingship-Malchut, then it is called “The faithful kindnesses of David-Chasdei David HaNe’emanim-חסדי דוד הנאמנים.” That is, as with the secret of Levirate marriage in which one who has become cut off from life with no child, is given the great kindness-Chessed, that he can retroactively undergo repair through levirate marriage (see Zohar ibid.), so likewise is it the case, that one’s own children who act righteously, retroactively repair and do a kindness-Chessed to their parents, since their parents themselves gave birth to them and sustained them out of kindness-Chessed. That is, because his parents have a portion in his goodness and righteousness, they too are caused to be elevated by his good deeds. However, it is important for you know that the world was created with HaShem’s-יהו"ה Supernal Kindness-Chessed Elyon-חסד עליון. The [distinctions between the] secret of the Supernal Kindness-Chessed Elyon-חסד עליון, the secret of the Kindness of Avraham-Chessed Avraham-חסד אברהם, and the secret of the Kindnesses of David-Chasdei David-חסדי דוד, were already hinted in the previous Gates.³⁶

footnotes: ³⁴ See Zohar III 259b and elsewhere. ³⁵ This was explained in the second Gate. That is, this refers to when there is a bestowal of the aspect of the Supernal Kindness-Chessed Elyon ³⁶ See the second Gate.

In conclusion, HaShem-יהו״ה, blessed is He, created the world out of kindness-*Chessed-*חסד, through the secret of the Supernal Kindness-Chessed Elyon-חסד עליון, with the secret of the thirty-two pathways, as hinted in the verse,³⁷ “All the paths of HaShem-יהו״ה are kindness-Chessed-חסד.” And when He created the world with kindness-Chessed, he continued and bestowed kindness-Chessed-חסד to the forms that He created. He bestowed kindness-Chessed to Adam, the first man, and bestowed kindness, to our teacher Moshe, peace be upon him, as explained at the end of the first chapter of Tractate Sotah.³⁸ All these kindnesses-Chassadim are included in HaShem’s-יהו"ה title E”l-א״ל.

footnotes: ³⁷ Psalms 25:10 ³⁸ Talmud Bavli, Sotah 14a – See there at length.

When our forefather Avraham, peace be upon him, came “saw, gazed, investigated, and understood”³⁹ the secret of His Great Name HaShem-יהו״ה, blessed is He, and how HaShem-יהו"ה created the world out of kindness-Chessed, he too made a stand, and took hold of the quality of kindness-Chessed-חסד with his hand. He saw that all the people of the world were passionate in their idolatrous beliefs, each one adhering to his particular false belief. Our forefather Avraham, peace be upon him, took a stand and began calling out to all the people of the world, proclaiming, “All the gods of the nations are nothingness – but HaShem-יהו״ה made the heavens!⁴⁰ That is, he proclaimed, “All you nations, know that there is a Creator who created all the worlds and He alone rules over everything. ‘It is HaShem-יהו״ה who brings death and enlivens, He lowers to the grave and raises up. It is HaShem-יהו"ה who impoverishes and makes rich, He humbles and elevates.”⁴¹ He proclaimed this until they rose up against him, plundered all his property, captured and imprisoned him, and threw him into the fiery furnace. After he was saved from the fiery furnace and was banished from his land, he dedicated all his wealth, wife, relatives, and everything he had, to the service of HaShem-יהו״ה, blessed is He.

footnotes: ³⁹ Sefer Yetzirah 6:8 ⁴⁰ Psalms 96:5 ⁴¹ Samuel I 2:6-7

HaShem’s-יהו"ה quality of kindness-Chessed above therefore declared, “I preceded the world with My quality of kindness, and was singular in the world. Here is Avraham who is singular in the world⁴² and precedes Me with the quality of kindness-Chessed. It therefore is fitting that Avraham adheres to Me and I adhere to him.”⁴³ About this the verse states,⁴⁴ “Give truth to Yaakov, kindness-Chessed-חסד to Avraham.”

footnotes: ⁴² See Ezekiel 33:24 and elsewhere. ⁴³ Midrash Tanchuma, Chayei Sarah 2 and elsewhere. ⁴⁴ Micah 7:20

The explanation of the verse is as follows: Know that our forefather Avraham, peace be upon him, served HaShem-יהו״ה, blessed is He, out of kindness-Chessed. That is, he had no teacher or father who taught him, nor was a prophet sent to him by the Creator to chastise and warn him. Rather, he himself saw, gazed, investigated, and understood, until he entered the knowledge of the Kingship of HaShem-יהו״ה, blessed is He. Thus, just as HaShem-יהו״ה, blessed is He, created His world out of kindness-Chessed-חסד, so also Avraham recognized his Creator out of kindness-Chessed-חסד. On the other hand, our forefather Yaakov, peace be upon him, did not recognize the Creator out of kindness-Chessed-חסד, but recognized Him out of Truth-Emet-אמת.

Avraham made HaShem’s-יהו״ה Divine quality of kindness-Chessed known. How so? First Avraham came and taught the creatures of HaShem’s-יהו״ה abundant kindness and mercies over all His works; how He created them all and sustains them out of His kindness. He taught them that because of HaShem’s-יהו"ה kindness toward them, it is fitting for all people in the world to serve Him, plead before Him, and accept the yoke of His Kingship upon themselves, and that all this is necessary and obligatory for us to do.

Then Yitzchak came and added, by informing the people of HaShem’s-יהו"ה quality of fear-Pachad-פחד, and that whoever does not serve Him will be punished, like a servant who rebels against his master. He thus instilled awe and fear of HaShem-יהו״ה, blessed is He, into the creatures, thereby bringing them under the wings of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, by informing them of the terror and punishment that those who rebel against the Creator, blessed is He, will face. This is the secret of the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק. For, Yitzchak inherited the quality of fear-Pachad-פחד of HaShem-יהו"ה and therefore warned mankind, admonishing them to guard themselves from the judgments of the Great Court of Law (Beit Din HaGadol) that judges the wicked with the quality of terror-Pachad-פחד, called the punishments of purgatory (Gehinom), as the verse states,⁴⁵ “Sinners were afraid-Pachdoo-פחדו in Zion.”

footnotes: ⁴⁵ Isaiah 33:14

We thus find that Avraham admonished the creatures from the side of kindness-*Chessed-*חסד and with the quality of lovingkindness, whereas Yitzchak admonished the creatures from the side of fear-Pachad-פחד. Each one admonished the people with his quality, this one with kindness and goodness, and this one with fear and punishment, this one with the positive mitzvot and this one with the negative mitzvot.

Now, when our forefather Yaakov, peace be upon him, came, there was no third quality for him to adhere to. Instead, he adhered to both the kindness-Chessed-חסד of Avraham and the fear-Pachad-פחד of Yitzchak. However, he informed the people of the world of the gravity of their truth. Moreover, he himself adhered to both Divine qualities in truth-Emet-אמת and with all his heart, not veering to the right nor to the left. Avraham is therefore called Kindness-Chessed-חסד according to his quality, Yitzchak is called Fear-Pachad-פחד according to his quality, and Yaakov is called Truth-Emet-אמת according to his quality.

I now will enlighten your eyes to a hidden and concealed secret. Yaakov is the middle line-Kav HaEmtza’ee-קו האמצעי, and is the “Twin leaf-Tiyomet-תיומת of the Lulav,”⁴⁶ that is, the central spine of the Lulav, in that he adhered to both qualities and entered between them. He took kindness-Chessed and the positive mitzvot, which are the quality of Avraham, and he took the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק and the negative mitzvot, which are the quality of Yitzchak. Moreover, he adhered to both qualities equally, neither veering to the right nor to the left. This is why he is called the man of Truth-Emet-אמת, because he conducted himself with the qualities of both his fathers in a way of truth-Emet-אמת. This is the meaning of the verse,⁴⁷ “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The verse does not say dwelling in a “tent-Ohel-אהל” [in the singular], but specifies dwelling in “tents-Ohalim-אהלים” [in the plural], referring to the tent of Avraham, which is kindness-Chessed, and the tent of Yitzchak, which is fear-Pachad. About this the verse states,⁴⁸ “Had not the God of my father – the God of Avraham and the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק – been with me.” That is, he adhered to both qualities equally, without veering to the right or to the left. He therefore was given the quality of Truth-Emet-אמת. That is, just as the fulcrum stands between both sides of the scale equally, neither tipping it to the right nor to the left, so likewise, Yaakov adhered equally to both the quality of fear-Pachad and the quality of lovingkindness-Chessed, and conducted himself with both in truth-Emet-אמת.

footnotes: ⁴⁶ See Talmud Bavli, Sukkah 32a and elsewhere. ⁴⁷ Genesis 25:27 ⁴⁸ Genesis 31:42

When HaShem-יהו״ה, blessed is He, saw this, He gave His signet, which is Truth-Emet-אמת, to Yaakov,⁴⁹ meaning that he had both the signet of kindness-Chessed and the signet of fear-Pachad, as one. From where do we have proof to this? From the verse,⁵⁰ “But HaShem God is True-v’HaShem Elohi”m Emet-ויהו״ה אלהי״ם אמת.” This verse mentions HaShem-יהו״ה, which is the quality of Avraham, God-Elohi”m-אלהי״ם, which is the quality of Yitzchak, and Truth-Emet-אמת which is the quality of Yaakov. This is why it concludes with “Truth-Emet-אמת.” This being so, we find that our forefather Yaakov inherited the signet of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם by which the world was created, by which all novel beings are sustained, and by which all the inhabitants of the world are judged in True Justice-Mishpat Emet-משפט אמת.

footnotes: ⁴⁹ See Talmud Bavli, Sanhedrin 64a; Yoma 69b; Shabbat 55a; Talmud Yerushalmi, Sanhedrin 1:11; Midrash Devarim Rabba 1:10 and elsewhere. ⁵⁰ Jeremiah 10:10

We thus find that our forefather Yaakov took possession of the two qualities called right-Yemin and left-Semol, thus adhering to both the quality of kindness and the positive mitzvot, and the quality of punishment and the negative mitzvot. We thus find he adhered to the quality of HaShem-יהו״ה, Who is Truth-Emet-אמת, and is the secret of the verse,⁵¹ “But HaShem God is True-v’HaShem Elohi”m Emet-ויהו״ה אלהי״ם אמת.” Moreover, He adhered to the signet of Justice-*Mishpat-*משפט, as written,⁵² “The judgments of HaShem are True-Mishpetei HaShem Emet-משפטי יהו״ה אמת.” He also adhered to the Torah, about which it states,⁵³ “The Torah of Truth-Torat Emet-תורת אמת was in his mouth.” We thus find that Yaakov stands in the place of all three forefathers, in that he adheres to all three qualities. Even so, no comparison can be made between the one who brought out and manifested the quality first, and the one who subsequently adhered it. Nonetheless, we find that Yaakov, who is position in the center, is the one who binds these qualities as one.

footnotes: ⁵¹ Jeremiah 10:10 ⁵² Psalms 19:8 ⁵³ Malachi 2:6

Now, because Yaakov merited that the Name HaShem-יהו״ה is called upon him, he therefore merited to give birth to twelve righteous tribes, corresponding to the twelve permutations of the Name HaShem-יהו״ה, blessed is He. Moreover, just as HaShem-יהו״ה is called “Truth-Emet-אמת,” so are the children of Yaakov called, “the seed of Truth-Zera Emet-זרע אמת,” meaning, the seed-Zera-זרע from which Truth-Emet-אמת comes forth from the source that they were hewn from, this being our forefather Yaakov, peace be upon him. About this the verse states,⁵⁴ “I planted you from a choice vine, entirely the seed of Truth-Zera Emet-זרע אמת.”

footnotes: ⁵⁴ Jeremiah 2:21

This being so, contemplate this great principle and discover that the three forefathers came forth in perfect alignment with HaShem’s-יהו"ה Supernal intent, each adhering to his quality, Avraham to Kindness-Chessed-חסד, Yitzchak to Fear-Pachad-פחד, and Yaakov to Truth-Emet-אמת. However, they all taught a single teaching, this being,⁵⁵ “HaShem is our God, HaShem is One-HaShem Elohei”nu HaShem Echad-יהו״ה אלהינ״ו יהו״ה אחד,”⁵⁶) and on. this one adhering to his quality and that one adhering to his quality.

footnotes: ⁵⁵ Deuteronomy 6:4 ⁵⁶ See the Fifth Gate; Also see Rabbi Yosef Gikatilla’s preceding work, Ginat Egoz, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah

After having informed you of these great principles included in the three forefathers, we now must return to our subject and inform you about the secret of “the kindness of Avraham-Chessed Avraham-חסד אברהם,” and “the truth of Yaakov-Emet Yaakov-אמת יעקב,” written in the verse,⁵⁷ “Give truth-Emet-אמת to Yaakov, kindness-Chessed-חסד to Avraham.” That is, we must inform you how HaShem-יהו״ה, blessed is He, conducts the Jewish people with these two Divine qualities. That is, He sometimes conducts the Jewish people with the kindness-*Chessed-*חסד of Avraham, and He sometimes conducts them with the truth-Emet-אמת of Yaakov, and you must know how this is.

footnotes: ⁵⁷ Micah 7:20

Know that sometimes the Jewish people are lacking and unworthy of goodness or mercy, being that they are neither engaged in the study of Torah nor in the fulfillment of its mitzvot. Therefore, when they are judged in the Upper Court of Law (Beit Din Shel Ma’alah) and the verdict arises to punish them with all kinds of punishments, the quality of Avraham, which is kindness-Chessed, quickly comes forward, stands in the Court of Law and says, “What is the sentence of my children?” She is told that according to justice they must be punished with all kinds of punishments. The quality of kindness-Chessed then responds, “If you cannot find any merit in my children, know then, that since I am their forefather, I am their inheritance and they are my inheritors. Therefore, if according to judgment-Din they are unworthy of goodness, nevertheless, bestow goodness upon them out of kindness-Chessed. That is, the quality of kindness-Chessed even bestows goodness to one who is undeserving of it. Thus, just as Avraham served HaShem-יהו״ה, blessed is He, out of kindness, it therefore is fitting for HaShem-יהו״ה to bestow goodness to his children in the merit of the kindness-Chessed-חסד of their forefather.” In this way the Jewish people are saved from many calamities. However, if the Jewish people are occupied in the study of HaShem’s-יהו"ה Torah and the fulfillment of His mitzvot, the quality of the judgment-Din of Yaakov rushes to the Court of Law and says, “According to the judgment-Din of truth-Emet-אמת, my children must be granted all their needs, for they are righteous and worthy that You bestow goodness upon them.” This is the secret of the verse,⁵⁸ “Give truth-Emet-אמת to Yaakov, kindness-Chessed-חסד to Avraham.” Understand this well.

footnotes: ⁵⁸ Micah 7:20

After informing you of this, we now must tell you why the quality of Yaakov is given precedence in this verse. Know that the verse is structured according to the way of the world. That is, if the Jewish people are righteous Tzaddikim, who are occupied in the study of HaShem’s-יהו"ה Torah and the fulfillment of His mitzvot, they then are worthy that according to the law-Din, which is the Truth-Emet-אמת of Yaakov, goodness should be bestowed on them. Therefore, all is good and they require nothing else. However, if this is not so, even though they are unworthy, they then receive goodness stemming from the kindness-Chessed-חסד of Avraham. This is why the verse first says, “Give truth-Emet-אמת to Yaakov,” and only then says, “kindness-Chessed-חסד to Avraham.” Remember the important principles explained in this Gate.

All that remains to explain is why the verse mentions the quality of Yaakov, which is Truth-Emet-אמת, and the quality of Avraham, which is Kindness-Chessed-חסד, but does not mention the quality of Yitzchak, which is Fear-Pachad-פחד.

Know that the quality of Avraham, which is kindness-Chessed-חסד, and the quality of Yaakov, which is mercy-Rachamim and Truth-Emet-אמת, had to be mentioned in this verse. However, the quality of Yitzchak, which is Fear-Pachad-פחד, did not have to be mentioned, as explained before. Now, you might question this with another verse that states,⁵⁹ “I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham will I remember,” in which all three forefathers are mentioned. However, know that this verse does not mention their qualities, but only the covenant-Brit-ברית that HaShem-יהו"ה formed with them, to act in a way of goodness with their descendants. Proof of this is from another similar verse,⁶⁰ “Remember for the sake of Avraham, Yitzchak, and Yaakov, Your servants, to whom You swore.” As you can see, the oath-Shvu’ah-שבועה in this verse also mentions all three, but only in regard to acting in a way of goodness to the Jewish people, as the verse continues, “and You told them, ‘I will increase your offspring etc.’” The same is true of the first verse, “I will remember My covenant with Yaakov etc.,” for the covenant-Brit-ברית and this oath-Shevu’ah-שבועה are one and the same. Rather, when it mentions the covenant of Yaakov, and the covenant of Yitzchak, and the covenant of Avraham, it means that it is fitting to act in a way of goodness to the Jewish people because of the covenant and oath, which accords to justice. For example, this is like a person who has deposited something as security with his fellow and comes to collect it according to justice. The same is likewise so with the covenant of Avraham, Yitzchak, and Yaakov. We request of HaShem-יהו״ה, blessed is He, to fulfill it according to justice.

footnotes: ⁵⁹ Leviticus 26:42 ⁶⁰ Exodus 32:13

This then, is the secret of these two matters being hinted in a single verse. That is, the verse states that if the Jewish people are unworthy of being granted goodness according to justice, it should be given to them out of kindness. This is the meaning of the words, “Give truth-Emet-אמת to Yaakov, kindness-Chessed-חסד to Avraham.” The verse therefore concludes with the words, “As you swore to our forefathers in days of old.” However, when the quality of Avraham and the quality of Yaakov are mentioned in a single verse, it is for the reason explained before. May HaShem-יהו״ה, blessed is He, show us His correct path! Amen!

The following are the names and titles relating to the Sefirah of Kindness-Chessed mentioned in this gate:

1. Benevolent God-E”l-א״ל

2. The Supernal God-E”l Elyon-א״ל עליון

3. The Kindness of Avraham-Chessed Avraham-חסד אברהם

4. The Right-Yemin-ימין

5. Holy-Kadosh-קדוש

6. The Upper Waters-Mayim Elyonim-מים עליונים

7. Powerful-Adir-אדיר

8. Worldly Kindness-Chessed Olam-חסד עולם

9. The Heavens-Shamayim-שמים

10. Greatness-Gedulah-גדולה

11. The Arm-Zro’ah-זרוע

12. The Lion-Aryeh-אריה

13. Son-Ben-בן

14. The Letter Vav-ו

15. God-Elo’ah-אלו״ה

16. God-Elo’ah-אל״ה [minus the Vav-ו].⁶¹).

footnotes: ⁶¹ See Ginat Egoz, Rabbi Yosef Gikatilla’s preceding work, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy