Gate Ten: (The Sefirah of Keter) “Who is a God-E”l-א״ל like You, Who pardons iniquity and overlooks transgression for the remnant of His heritage? He does not maintain His wrath forever, for He desires kindness.”**-Micah 7:18

The tenth holy name is called Eheye”h-אהי״ה. This name ascends to the head of the Crown-Keter-כתר that is not knowable to anyone but HaShem-יהו"ה, blessed is He, for this name is hidden in the tent of His concealment, and is appointed over the World of Mercies-Olam HaRachamim (Crown-Keter). Now, this name has twelve permutations,²⁶⁴-יהו״ה, there also are twelve permutations of the name Eheye”h-אהי״ה. and the point of mercy-Rachamim, which is the source of Being-Havayah-הוי״ה is in the center. These twelve permutations and the central point, these being the secret of the thirteen qualities of mercy, all are qualities of complete mercy, in which there is no admixture of judgment-Din. A likeness to them is the Singular Name HaShem-יהו״ה, which is in the center of the Sefirot, whether those above it, those below it, or those to its sides. That is, the twelve permutations of the Singular Name HaShem-יהו״ה, and the center line that mediates between them, is the secret of the thirteen qualities that bear both judgment-Din and mercy-Rachamim.

footnotes: ²⁶⁴ Similar to what was explained in the Fifth Gate about the Name HaShem

Now, when there is an appearance of the upper qualities from the name of the Crown-Keter, which is Eheye”h-אהי״ה, all of which are merciful-Rachamim, then all the worlds and all the Sefirot become filled with blessing, life, mercy, and all manner of beneficence. We already explained in the First Gate how the Name HaShem-יהו״ה is positioned in the middle, between the two names, Eheye”h-אהי״ה and Adona”y-אדנ״י, and that the name Lord-Adona”y-אדנ״י is the treasury that receives all kinds of beneficence which come from both, as I now will further explain.

Know, that since the name Eheye”h-אהי״ה is above, in the World of Mercies-Olam HaRachamim, the Name HaShem-יהו״ה is in the center, in the World of Justice-Olam HaMishpat, and the name Lord-Adona”y-אדנ״י is below in the World of the final verdict-Olam HaGmar Din, you must know how they act as they are bonded with each other, or how each one acts independently, unto itself.

Know therefore, that the act of the upper name Eheye”h-אהי״ה, is one of complete mercies-Rachamim. That is, this is the name that acts with goodness, freely bestowing beneficence as a gift, and is not merciful merely in accordance with judgment, but solely out of pure mercies-Rachamim, in accordance with the verse,²⁶⁵ “I shall call out with the name HaShem-יהו״ה before you; I shall show favor to whomever I shall show favor, and I shall show mercy to whomever I shall show mercy.”²⁶⁶ That is “to whomever I choose to show favor,” and “to whomever I show mercy,” all is according to the desire-Ratzon-רצון that no created being has any knowledge of. It is through the quality of this name Eheye”h-אהי"ה, which is completely merciful-Rachamim, that they left Egypt.²⁶⁷

footnotes: ²⁶⁵ Exodus 33:19 ²⁶⁶ See Talmud Bavli, Brachot 7a – “Even though he is not worthy.” ²⁶⁷ See Exodus 3:14

We therefore must open the gates before you, through which you will be able to enter many great matters. That is, there are matters that are stated simply in Torah, which people do not open their eyes to see the many pearls hidden there. If only their eyes would be opened to see, it would add strength to their faith in HaShem-יהו״ה, blessed is He, who informed us of various paths by which to enter various chambers, the gates of which have been shut, all of which are filled with consolations, beneficence, blessings, bestowals of goodness and various kinds of joy. I now will further explain.

Know that HaShem-יהו״ה, blessed is He, affixed various courts of law to His Chariot (Merkavah) which were established to judge the creatures. All the judgments issued there are rendered in truth, with straightforward justice, having no corruption in them whatsoever. We already explained in the Fifth Gate, the Gate of HaShem-יהו״ה, and in the Sixth Gate, that all the people of the world are judged in the Great Court of Law (Beit Din HaGadol) positioned between the Name HaShem-יהו״ה and the title God-Elohi”m-אלהי״ם. We explained how they judge all the deeds of man, overlook the first of sins that arose on the scales,²⁶⁸ and tip the scales to kindness. We explained the secret of “Slow to Anger-Erech Apayim-ארך אפים” before the judgment, the secret of “Abundant in Kindness-Rav Chessed-רב חסד” during the judgment, and “Truth-Emet-אמת” upon rendering the judgment, and revealed various supernal secrets regarding these matters. Moreover, if a person returns and repents before the punishment of judgment reaches him, he is accepted, but if not, judgment is meted out to him by the lower Court of Law (Beit Din), called the Lord-Adona”y-אדנ״י.

footnotes: ²⁶⁸ Talmud Bavli, Rosh HaShanah 17a

We now must tell you of the great mercies of HaShem-יהו״ה, blessed is He, upon His creatures, in that He informed us of these supernal secrets. That is, even though the people of the world are judged by the upper Court of Law (Beit Din Shel Ma’alah), and may be liable to receive every kind of punishment, nevertheless, the lower beings can transform that judgment to goodness. About this the verse states,²⁶⁹ “A righteous-Tzaddik rules through fear of God-Yirat Elohi”m-יראת אלהי״ם.”

footnotes: ²⁶⁹ Samuel II 23:3

Our sages, of blessed memory, explained,²⁷⁰ rules with fear of God-Elohi”m-אלהי״ם.’ That is, the righteous rule, so to speak, over what the Holy One, blessed is He, rules. How so? Everything that the Holy One, blessed is He, does, the righteous Tzaddikim do. The Holy One, blessed is He, grants children to the barren, and Elisha granted a child to the Shunamite woman. The Holy One, blessed is He, resurrects the dead, and Elisha resurrected the son of the Shunamite woman from the dead. The Holy One, blessed is He, splits the seas, and Eliyahu and Elisha split the seas. The Holy One, blessed is He, heals without bandages or medicines, and Elisha healed Na’aman without bandages or medicines. The Holy One, blessed is He, sweetens the bitter, and Elisha sweetened the bitter. The Holy One, blessed is He, stops the rains, and Eliyahu stopped the rains. The Holy One, blessed is He, brings the rains, and Shmuel brought the rains. The Holy One, blessed is He, brings down fire from heaven, and Eliyahu brought down fire from heaven. (That is, even in the three things over which the Holy One, blessed is He, holds the keys, these being rain, children, and the resurrection of the dead (Taanit 2a), the righteous Tzaddikim are given dominion to effect those matters as well.) [Also see Beit Shaar to Shaarei Orah.] “The God of Israel said, ‘I rule over man, and who rules over Me? A righteous Tzaddik. I issue a decree, and he nullifies it.’” Know that if there is a righteous Tzaddik in the world, who during his prayers is fitting to contemplate and ascend in contemplation until he comes to the World of Desire and Mercies, even though a decree has already been issued in the Upper Court of Law (Beit Din Shel Ma’alah), when the prayer of that righteous Tzaddik ascends to the Crown-Keter, the gates of the World of Mercies are then opened. When those gates are opened, all the judgements that were decreed are nullified. This is because the luminaries of mercies-Rachamim have appeared, and all the Sefirot become filled with mercy and various bestowals of blessings and emanation. At such a time, none of the Sefirot have any room to bear judgment-Din, and no quality can hold on to anger or wrath. This is because God, the Benevolent-E”l-א״ל is then in a state of joy and desire, all faces of anger and wrath have passed, and all bearers of judgment-Din are transformed to mercy-Rachamim.

footnotes: ²⁷⁰ Talmud Bavli, Mo’ed Katan 16b; Also see Midrash Devarim Rabbah 10:3 – The verse states, ‘The righteous Tzaddik

Thus, all those qualities bestow great mercies by way of the thirteen upper conduits,²⁷¹-אהי״ה. into the thirteen qualities of the World of Justice-Olam HaMishpat.²⁷²-יהו״ה. All this is not according to the verdict decreed by judgment-Din, but because of desire-Ratzon-רצון and mercies-Rachamim-רחמים. Thus, even though the people of the world are unworthy, nonetheless, since that righteous Tzaddik caused the Gates of Mercy to open, God the Benevolent-E”l-א״ל conducts the world with the quality of mercy-Rachamim-רחמים, rather than judgement-Din. This then, is the meaning of, “I shall show favor to whomever I shall show favor,” though it is not according to the verdict that arose in judgment, “and I shall show mercy to whomever I shall show mercy,” though it is not according to the verdict that arose in judgment. For, when the face of mercies-Rachamim appears from the Crown-Keter, they all are transformed to mercies-Rachamim. This is brought about through prayer, as well as from some mitzvot that affect the opening of the Gates of Mercy, such as the Priestly Blessings, the Incense (Ketoret) and other such mitzvot. When the Gates of Mercy are opened, it is called an auspicious and desirable time (Eit Ratzon-עת רצון). That is, at such a time all worlds, both above and below, are filled with kindness-Chessed, mercy-Rachamim, and desire-Ratzon, and there is no judgment or punishment, neither a little or a lot.

footnotes: ²⁷¹ The thirteen qualities of mercy of the Name Eheye”h ²⁷² The twelve permutations and center column of the Name HaShem

At the time that it was desirable before HaShem-יהו״ה, blessed is He, to grant Moshe’s prayer and atone for the sins of the children of Israel, *HaShem-יהו"*ה gave Moshe the gift of how to open the World of Mercy in a time of anger and transform all qualities of judgment-Din to complete mercy-Rachamim, and He thus transmitted the thirteen qualities of mercy to him. About this our sages, of blessed memory, said,²⁷³ “A covenant is established that the thirteen qualities of mercy never return emptyhanded.” When the thirteen qualities of mercy are mentioned before Him, the quality of judgment-Din is transformed to mercy-Rachamim, and He forgives their transgressions. This is as our sages, of blessed memory, stated,²⁷⁴ “The verse teaches that the Holy One, blessed is He, wrapped Himself in a prayer-shawl like a prayer leader, appeared to Moshe at Sinai, and showed Moshe the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me according to this order and I will forgive their sins.” Whoever understands what we have said here, will understand the depth of what they revealed in this Halachah (Torah Law).

footnotes: ²⁷³ Talmud Bavli, Rosh HaShanah 17b ²⁷⁴ Talmud Bavli, Rosh HaShanah 17b ibid.

After having transmitted this important principle to you, we now must inform you that when the Holy One, blessed is He, told Avraham that He would redeem the children of Israel from Egypt, they were unworthy of redemption. This secret was revealed by Yechezkel, as follows,²⁷⁵ “On the day that I chose Israel, I raised My hand [in oath] for the seed of the house of Yaakov, and made Myself known to them in the land of Egypt… and I said to them, ‘Every man, cast away the detestable [idols] of his eyes… But the House of Israel rebelled against me… They did not follow My decrees and they spurned My laws… So I thought to pour out My wrath upon them… But I acted for the sake of My Name…”

footnotes: ²⁷⁵ Ezekiel 20:5-14

What did the Holy One, blessed is He, do? He saw that the time of redemption had arrived, but that the Jewish people were unworthy of it. He then revealed the face of the Crown-Keter, which is the world of complete mercies, and all the Sefirot and conduits then became full of kindness and mercy, and the face of wrath passed. This is because all the Sefirot were then in a state of joy and jubilation, being that the face of complete mercies was revealed. This then, is what the Holy One, blessed is He, told Moshe,²⁷⁶ “So shall you say to the children of Israel, ‘Eheye”h-אהי״ה has sent me to you.’” That is, the world of complete mercies has become revealed in all the Sefirot, the name Eheye”h-אהי״ה has appeared and the quality of judgment-Din has been transformed into mercy-Rachamim. On account of this you are being redeemed, even though because of your wicked deeds you are unworthy. Rather, the time of the redemption has arrived and the face of mercy-Rachamim has appeared. Though you are unworthy, it is with Eheye”h-אהי״ה, the name of mercy, that you are being redeemed. This is because Eheye”h-אהי״ה is the name of the world of mercy, through which He bestows kindness, goodness, and favor not according to judgment, as it states, “I shall show favor to whomever I shall show favor.” This is the secret that the Holy One, blessed is He, revealed to Moshe, at the time of the redemption from Egypt.

footnotes: ²⁷⁶ Exodus 3:14

Whoever understands what we have explained in this Gate, will increase in his trust of HaShem-יהו״ה with joy, for he will know the extent of HaShem’s-יהו״ה mercies on his creatures, and more so, on the Jewish people, in that when the world of mercies is revealed, He bestows goodness upon them, favors them, and has mercy upon them, though they are unworthy of it. This is the matter of the exodus from Egypt, and is why the name *Eheye”h-*אהי״ה is mentioned regarding it.

After having explained these primary principles, we now must inform you that the name Eheye”h-אהי״ה is concealed in His hiding place, and that the Name HaShem-יהו״ה, blessed is He, judges His creatures in the manner explained in the Sixth Gate, in which case the judgment is rendered for both good and bad. If, Heaven forbid, the Jewish people cause a verdict of judgment-Din in the Court of Law of HaShem-יהו״ה, blessed is He, and judgment arises that it is fitting for the Sefirah of Foundation-Yesod to withdraw from the quality of Kingship-Malchut, it then is a time of destruction and exile and is called a time of evil (Eit Ra’ah-עת רעה). About this the verse states,²⁷⁷ “Because of the evil-Ra’ah-רעה, the Righteous-Tzaddik-צדיק is gathered up.” Then, the Sefirah of Kingship-Malchut, called Lord-Adona”y-אדנ״י, is left dry of all supernal goodness, and becomes filled with all manner of judgment, punishment, and various kinds of destruction. Woe to the creatures that She encounters at such a time, as there are none who will be saved from Her hand, and she completes the execution of the judgment with anger, wrath, and great rage.

footnotes: ²⁷⁷ Isaiah 57:1

However, when the name Eheye”h-אהי״ה, blessed is He, appears, and the mercies descend by way of the conduits to the Name HaShem-יהו״ה, then all the Sefirot are repaired, all the conduits are straightened, and all of bestowals of mercy and blessing come to the name Lord-Adona”y-אדנ״י, and it then is a desirable time (Eit Ratzon-עת רצון). The Sefirah of Kingship-Malchut then receives all manner of beneficence and blessing from the name Eheye”h-אהי״ה and the Name HaShem-יהו״ה, and all the creatures in the upper and lower worlds are in a state of joy and rejoicing, with all kinds of satisfaction and tranquility, so that the whole world is in a state of peace and friendship.

In the times of the prophets, Tana’im and Amora’im, those who knew this secret would push away all decrees and travails, and would stand to protect the Jewish people like an encompassing shield. They would direct their intentions and repair the conduits of HaShem-יהו״ה, blessed is He, drawing them forth to the name Lord-Adona”y-אדנ״י. They would ascend in their prayers until they reached the Source of desire-*Ratzon-*רצון, and open the Gates of the World of Mercy, so that the Sefirot would become full of beneficence, mercy and light without limit nor measure. About this the verse states,²⁷⁸ “HaShem is the Benevolent God-E”l HaShem-א״ל יהו״ה. He illuminates for us.”

footnotes: ²⁷⁸ Psalms 118:27

Know that many great matters are hinted in Scriptural verses, but people do not awaken to them or give heart to them. Know that when the light of the World of Mercies appears, with it every kind of goodness, mercy, and life appears. This happens when the face of the Crown-Keter gazes upon the face of the World of Justice-Olam HaMishpat, as it states,²⁷⁹ “In the light of the King’s face is life.” Wherever in Torah you find “the light of the face-Ohr Panim-אור פנים,” know that this refers to the upper secret, namely, that the gates of the World of abundant Mercies are opened, and all the Sefirot are filled with mercy and life. The worlds are then in a state of kindness and mercy, and none of the forces of judgment-Din have any power to afflict any creature in the world on account of judgment or punishment whatsoever.

footnotes: ²⁷⁹ Proverbs 16:15

This is the secret of the verse,²⁸⁰ “Many say, ‘Who will show us goodness? Let the light of Your face (Ohr Panecha-אור פניך) shine upon us, HaShem-יהו״ה.’” It similarly states, “HaShem is the Benevolent God-E”l HaShem-א״ל יהו״ה. He illuminates (VaYa’er-ויאר) for us,” and,²⁸¹ “Shine Your face (Ha’Eera Panecha-האירה פניך) upon Your servant,” and,²⁸² “For HaShem-יהו״ה is righteous, He loves those of righteous deeds – The upright shall behold His faces-Pneimo-פנימו.” Should the verse not have said “His face-Panav-פניו?” However, this refers to when the World of Mercies-Olam HaRachamim and the World of Judgment-Olam HaDin see each other face to face-Panim el Panim-פנים אל פנים, at which time everything is with mercy and perfection.

footnotes: ²⁸⁰ Psalms 4:7 ²⁸¹ Psalms 31:17 ²⁸² Psalms 11:7

I will now explain. In His abundant mercies upon the Jewish people, HaShem-יהו״ה, blessed is He, commanded His priests (Kohanim) who are sanctified to Him, to bless them. Now, because the Jewish people are possibly not worthy of receiving that blessing, being that they may be soiled with all kinds of sin and transgression, there could possibly be accusers who prosecute them with harsh judgments, saying that since the Jewish people have sins, they are unworthy of that blessing, and the blessing should be withheld. Therefore, what did HaShem-יהו״ה, blessed is He, do? He gave the keys to the World of Mercies-Olam HaRachamim over to His holy priests and said to them, whenever you come to bless the Jewish people, open the gates of the Crown-Keter and desire-Ratzon-רצון, to awaken the Supernal mercies and open the gates of kindness, desire, and abundant mercies. When you do so, all the worlds will bless the Jewish people with great desire, kindness and mercies, and there will be no obstructions or prosecutors against the blessing. For, when the gates of mercy are open, and the upper face illuminates the lower face, at such a time no accuser has any power, nor do any of the forces of judgement above have the power to awaken any judgment or punishment and prosecute. For, all the worlds are unified, and they all are in a state of blessing, perfection, and mercy. The face of wrath has passed and all faces are then illuminated.

This is the secret of what HaShem-יהו"ה commanded about the priestly blessing, saying,²⁸³ “Thus-Koh-כה shall you bless the children of Israel,” that is,²⁸⁴ “Thus-*Koh-*כה – with the Explicit Name HaShem-יהו"ה,” which opens the upper gates, and causes all the faces to be illuminated. What must the priests (Kohanim) say? “May HaShem-יהו״ה bless you and safeguard you,” and to sustain and uphold the blessing, “May HaShem-יהו״ה shine His face to you and be gracious to you.” What is the meaning of the words, “May HaShem-יהו״ה shine His face to you and be gracious to you”? It is as if to say that at the time when there is an appearance of His great mercies from the Supernal Crown-Keter Elyon, which is the face that illuminates all the Sefirot, may it be so that your will and desires be fulfilled from all sides. That is, even though it is not according to judgment, and you are unworthy of mercy, let Him grant you a freely given gift, though you are unworthy. For, this itself is the way of the Supernal mercies and the shining face, to freely bestow gifts to the creatures, as it states, “I shall show favor to whomever I shall show favor.” This is the secret of the blessing, “May HaShem-יהו״ה shine His face to you, and be gracious to you.” Understand this very well. For this is the key through which you may enter many chambers in Torah, the gates of which have been locked. Happy is he who merits this, and happy is the nation that HaShem-יהו״ה, blessed is He, has given such a great gift as this.

footnotes: ²⁸³ Numbers 6:23 ²⁸⁴ See Talmud Bavli, Sotah 38a

Whoever understands this, will understand the statement in Tractate Rosh HaShanah²⁸⁵ regarding the decrees upon a congregation or an individual that are torn up. He will similarly understand what it states in Torah,²⁸⁶ “For which is a great nation that has a god who is close to it, as is HaShem-יהו״ה our God, whenever we call to Him?” I shall hint at the matter with the verse,²⁸⁷ “Seek HaShem-יהו״ה when He is to be found.” That is, whoever wishes to attain his desire and tear up the decree that is issued upon him, should seek HaShem-יהו״ה when He is to be found, which is in the secret of the Supernal Crown-Keter Elyon. For that is His primary primordial existence, and it is from His truth that the Sefirot were revealed. This is a very deep matter, but you yet shall understand some important principles about this matter, with HaShem’s-יהו״ה, blessed is He. When we come to the explanation of the “preexistent-Kedem-קדם,” which will be explained in this Gate, with HaShem’s-יהו״ה help, blessed is He, we will explain and reveal some hidden matters regarding this.

footnotes: ²⁸⁵ See Talmud Bavli, Rosh HaShanah 17b-18a ²⁸⁶ Deuteronomy 4:7 ²⁸⁷ Isaiah 55:6

Now, open your eyes and see what we have transmitted to you in this gate, and increase your great trust, anticipation, and hope. Know and consider how great is the benefit of prayer and supplication, and how great is the power of the mitzvot, for they can open the Gates of the World of Mercy, tear up decrees, and push off various forms of punishment and destruction. When you will have trust in HaShem-יהו״ה, blessed is He, trusting in Him wholeheartedly, “then you will call and HaShem-יהו״ה will answer.”

Understand the verse that states,²⁸⁸ “He will call upon Me and I will answer him, I am with him in distress; I will release him and I will bring him honor.” The explanation is that “He will call upon Me,” means that he will call upon My abundant mercies-Rachamim, and “I will answer him.” “I am with him in distress; I will release him and I will bring him honor,” in that when a person is punished below, it is as though there is a problem in the conduits above. I will hint at the matter with the verse,²⁸⁹ “You have weakened-Teshee-תשי the Rock who gave birth to you,” and,²⁹⁰ “He drew back His right hand in the presence of the enemy,” and,²⁹¹ “In all their troubles He was troubled.” This is the secret of, “I am with him in distress.” The verse then concludes, “I will release him and bring him honor.” What is the meaning of “I will bring him honor?” It comes to explain a great matter. That is, it is not enough that I merely save the righteous Tzaddik who calls upon Me from his troubles. Rather, once the World of abundant Mercies appears, all the upper and lower Sefirot become filled with every kind of joy, blessing and emanation, all of which was brought about through this righteous Tzaddik who opened the Gates of the World of Mercies. Therefore, since he caused all the Sefirot to be blessed for his sake, it is fitting that he be accorded honor both above and below, as in the secret of the verse,²⁹² “There will be honor for His elders,” and the verse,²⁹³ “The wise inherit honor.” Understand this. To further hint at this matter, when it states, “I will bring him honor-Achabdeihu-אכבדהו,” it means, I will cause that light which is called “Honor-Kavod-כבוד” to adhere to him. Understand this.

footnotes: ²⁸⁸ Psalms 91:15 ²⁸⁹ Deuteronomy 32:18; See Midrash Eichah Rabba 1:33 ²⁹⁰ Lamentations 2:3 ²⁹¹ Isaiah 63:9 ²⁹² Isaiah 24:23 ²⁹³ Proverbs 3:35

It thus behooves you to contemplate all we have explained in this Gate, that the name Eheye”h-אהי״ה is the secret of the World of Mercy and the Supernal Crown-Keter Elyon, which is hinted in the thorn of the letter Yod-י of the Name HaShem-יהו״ה, blessed is He. All the other Sefirot draw from it until they reach the Sefirah of Kingship-Malchut, which is His title of Lordship-Adona”y-אדנ״י. With HaShem’s-יהו״ה help, you shall yet hear deep and hidden secrets of the Kabbalah about the name Eheye”h-אהי״ה, but right now it is not our intention to discuss this beyond the proper measure.

Now, by way of hint, this Sefirah is sometimes called He-Hoo-הוא in Torah. I now will explain this. Know that when the Sefirah of Crown-Keter is hidden and concealed, none can contemplate anything about it, except through the hearing of the ear, but not by direct knowledge. This is like the verse,²⁹⁴ “Doom and Death say, ‘With our ears we have heard of its reputation.’ [Only] God-Elohi”m-אלהי״ם understands its way, and He-Hoo-הוא knows its place.” Thus, because of its great concealment, Torah calls it “He-Hoo-הוא,” like referring to someone who is not in front of one’s eyes.

footnotes: ²⁹⁴ Job 28:22-23

How so? We already explained that the Supernal Crown-Keter Elyon is the name Eheye”h-אהי״ה, that the middle line is HaShem-יהו״ה, blessed is He, and that the secret of Kingship-Malchut is His title Lord-Adona”y-אדנ״י. These Sefirot are the end, beginning and middle, and each has a term in Torah that hint at it. How so? Because of His great concealment, His name Eheye”h-אהי״ה is hinted with the word “He-Hoo-הוא,” like someone who is not before one’s eyes. This is why it is only hinted in various places in Torah, being that it is the World of Mercy and from it forgiveness and atonement comes about, as we explained in this gate. He overrides all kinds of harsh judgments and nullifies them with His revelation. The verse therefore states,²⁹⁵ “But He-Hoo-הוא, the Merciful One, forgives iniquity and does not destroy, He frequently withdraws His anger, and does not arouse all wrath.” Contemplate this verse and you will see how many matters have been explained in this Gate, all of which are included in this verse. About this the verse hints,²⁹⁶ “Righteous and fair is He-Hoo-הוא.”

footnotes: ²⁹⁵ Psalms 78:38 ²⁹⁶ Deuteronomy 32:4

The same is true wherever in Torah you find the word “He-Hoo-הוא” used in reference to HaShem-יהו״ה, blessed is He. Contemplate the depth of the hints according to the manner appropriate in contemplating them. The verse likewise states,²⁹⁷ “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך,” and,²⁹⁸ “For He-Hoo-הוא is our God-Elohei”nu-אלהי״נו and we, His nation, are the flock of His pastures,” and similarly,²⁹⁹ “HaShem-יהו״ה, He-Hoo-הוא is the God-HaElohi”m-האלהי״ם.” Throughout similar verses in Torah you must contemplate the matter and know how the Sefirah of Crown-Keter is revealed in all the other Sefirot, in each verse according to how it is hinted.

footnotes: ²⁹⁷ Deuteronomy 10:21 ²⁹⁸ Psalms 95:7 ²⁹⁹ Kings I 18:39

For example, you should know the reason for the bond between “He-Hoo-הוא” and “Praise-Tehillah-תהילה,” and between “He-Hoo-הוא” and “God-Elohi”m-אלהי״ם,” when the verse states, “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך,” being that you have a listening ear to understand this matter. For, it already is well-known to the Kabbalists what “Your praise-Tehilatecha-תהילתך” refers to, as well as the meaning of “Your God-Elohecha-אלהי״ך.” That is, this verse hints at the upper righteousness-Tzedek Elyon and the lower righteousness-Tzedek Tachton, which are the secret of the two letters Hey-ה of the Singular Name HaShem-יהו"ה, to which all the Sefirot are bound. This is why, with each of them, the verse uses the term “He-Hoo-הוא.” That is, He revealed the World of Mercy to the children of Israel when they left Egypt, and with this quality He conducted them in the desert, as it states,³⁰⁰ “You, HaShem-יהו״ה appeared eye to eye.”³⁰¹ This is the secret of the verse,³⁰² “But My eye pitied them, rather than destroying them, so I did not put an end to them in the Wilderness.” This also is the reason for the manna, the well of Miriam, the quail, the clouds of glory, and all the other wonders and miracles that happened for the children of Israel in the desert. This is why the verse states, “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך.” That is, were it not for the fact that the Sefirah of mercy-Rachamim, called “He-Hoo-הוא” was constantly revealed on the Sefirah of Lordship-Adona”y-אדנ״י in the desert, bestowing Her with beneficence, blessings, mercy and the light of its face, there would have been many times that the Sefirah of Lordship-Adona”y-אדנ״י would have destroyed them in the desert.

footnotes: ³⁰⁰ Numbers 14:14 ³⁰¹ Also see Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 10. ³⁰² Ezekiel 20:17

This is the secret of the verse,³⁰³ “And now, may the power of the Lord-Adona”y-אדנ"י be magnified as You have spoken, saying,” and the next verse continues, “HaShem-יהו״ה, Slow to Anger, Abundant in Kindness, Forgiving of Iniquity and willful Sin etc.” Many wondrously deep matters are included in these verses. This then, is the secret of the verse,³⁰⁴ “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך,” which continues, “who did these great and awesome things for you, which your eyes saw.”

footnotes: ³⁰³ Numbers 14:17-18 ³⁰⁴ Psalms 95:7

In this manner, a person must contemplate wherever in Torah he finds the word “He-Hoo-הוא.” For, it hints at the bond of the Sefirot of the World of Mercy with all the other Sefirot. This matter is very deep, and its inner depth should only be transmitted mouth to mouth as a received knowledge (Kabbalah), for one to know how to go on this path and contemplate how the Sefirah of mercy-Rachamim is revealed in all other Sefirot, and how it transforms the quality of judgment-Din to the quality of mercy-Rachamim. All this is hinted wherever Torah uses the word “He-Hoo-הוא.”³⁰⁵-אלהי״ם. This is likewise so of the verse,³⁰⁶ “See now that I-Ani-אני, I am He-Hoo-הוא,” and various other verses.

footnotes: ³⁰⁵ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation), Section entitled: The Drawing Forth of Action from the Letters to Elohi”m ³⁰⁶ Deuteronomy 32:39

After having explained a small measure of hints about the Sefirah of Crown-Keter, which is called “He-*Hoo-*הוא,” we now must tell you that the Sefirah of Splendor-Tiferet, called HaShem-יהו״ה, blessed is He, is hinted in the Torah with the word “You-Atah-אתה.” The sign for this is the verse,³⁰⁷ “You-Atah-אתה, Awesome are You-Norah Atah-נורא אתה,” as we already wrote in the Fifth Gate and hinted in the First Gate. Now, because the actions of the Sefirah of Splendor-Tiferet, called HaShem-יהו״ה, are more revealed than the Sefirah of Crown-Keter, the Torah hints at it with the word “You-Atah-אתה,” which indicates that He is present. This term is the secret of the beginning of the Amidah prayer, “You-Atah-אתה grace man with knowledge,” and, “You-Atah-אתה have sanctified the seventh day,” and, “You-Atah-אתה have chosen us out of all the nations.” Likewise, all blessings were established using the word “You-Atah-אתה,” as it states,³⁰⁸ “Blessed are You-Atah-אתה HaShem-יהו״ה, teach me your statutes,” as already explained in the Fifth Gate.

footnotes: ³⁰⁷ Psalms 76:8 ³⁰⁸ Psalms 119:12

Similarly, the last Sefirah, called Lord-Adona”y-אדנ״י, is hinted in Torah with the word “I-Anee-אני,” as in the verse,³⁰⁹ “See now that I-Anee-אני, I-Anee-אני am He-Hoo-הוא.” What is the meaning of [this repetition] “I-*Anee-*אני, I-Anee-אני am He”? Here the verse hints at the secret of how the Sefirah of Malchut, called Lord-Adona”y-אדנ"י, derives vitality from the Sefirot of Greatness-Gedulah and Might-Gevurah, by way of the Sefirot of Victory-Netzach and Majesty-Hod. That is, she sometimes derives vitality from the side of mercies-Rachamim, and then the whole world is in a state of goodness and perfection. However, at other times she derives vitality from the side of judgment-Din, and the whole world is in a state of pain and punishment. About this the verse states,³¹⁰ “See now that I-Anee-אני, I am He-Hoo-הוא,” and then continues by explaining, “I-Anee-אני put to death and I bring to life, I have struck down and I will heal.” Thus, the matter is fully explained.

footnotes: ³⁰⁹ Deuteronomy 32:39 ³¹⁰ Deuteronomy 32:39

Even so, I will hint at it further with the verse,³¹¹ “The Tree of the Knowledge of good-Tov-טוב and evil-Ra-רע,” and,³¹² “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life,” hinting at eternal life. Whoever understands this will understand the repetition of the words “I-*Anee-*אני, I-Anww-אני am He.” This is the secret of the verse,³¹³ “I-*Anee-*אני am *HaShem-*יהו״ה your God, who took you out of the land of Egypt to be a God unto you; I-*Anee-*אני am *HaShem-*יהו״ה your God.” Whoever understands the beginning and end of this verse, will understand the secret of, “See now that I-Anee-אני, I-Anee-אני am He-Hoo-הוא,” and the secret of, “I-Anee-אני put to death and I bring to life.”

footnotes: ³¹¹ Genesis 2:9 ³¹² Proverbs 31:12 ³¹³ Numbers 15:41

This secret is hinted in Torah in various verses regarding the positive mitzvot and negative mitzvot, that conclude with the words, “I-*Anee-*אני am HaShem-יהו״ה,” such as the verse,³¹⁴ “Leave them for the poor and for the proselytes - I-*Anee-*אני am HaShem-יהו״ה,” and,³¹⁵ “You shall not curse the deaf, and you shall not place a stumbling block before the blind; you shall fear HaShem-יהו״ה your God – I-*Anee-*אני am HaShem-יהו״ה.” Sometimes, both qualities are found together as one, as in the verse,³¹⁶ “You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself – I-*Anee-*אני am HaShem-יהו״ה.” This matter has thus been clearly explained.

footnotes: ³¹⁴ Leviticus 19:10 ³¹⁵ Leviticus 19:14 ³¹⁶ Leviticus 19:18

In Talmud, many laws and teachings without limit, depend on the hints written here. That is, wherever they expounded on the words “I-*Anee-*אני am HaShem-יהו״ה,” they sometimes explained it to mean, “I am like a judge who will exact retribution,” and they sometimes explained it to mean, “I have the means by which to pay the reward.” Whoever understands what we have explained will understand why our sages, of blessed memory, explained these words in this way. For, in these two matters that we have explained, all the teachings and explanations of our sages, of blessed memory, regarding wherever in Torah it states, “I-*Anee-*אני am HaShem-יהו״ה,” have been explained, even though they may have used different terms in their teachings. In the Fifth Gate we already explained the words, “I-*Anee-*אני am HaShem-יהו״ה” at length, with explanations that enlighten the eyes. Therefore, contemplate what we wrote there, as well as what we have written here, until they are one for you, and you then will behold many wonders hinted in Torah, and will rejoice in your light, for you will see hidden matters openly revealed before your very eyes. Thus, it seems to me that we have adequately hinted in this Gate about the word “He-Hoo-הוא” wherever Torah states this about HaShem-יהו״ה, blessed is He. With HaShem’s-יהו״ה help, blessed is He, if you will merit, you will receive these hidden and concealed matters from mouth to mouth.³¹⁷-אלהי״ם.

footnotes: ³¹⁷ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation), Section entitled: The Drawing Forth of Action from the Letters to Elohi”m

Now, in Torah this Sefirah is called **Nothing-Ayin-אין. Know that, as explained before, because of the great concealment of the Crown-Keter from all creatures, in that none can contemplate it, except by way of hearing about it with the ear, it therefore is called “Nothing-Ayin-אין,” as in the verse,³¹⁸-יהו״ה within us or not?” However, since it is obvious that the Jewish people were miraculously saved from Egypt and witnessed open wonders, miracles, and revelations, to the degree that (Mechilta 15:2), “At the splitting of the sea, even a maidservant perceived more than the prophets Yishayahu and Yechezkel,” their question cannot be understood simply, but , as explained before, is rather understood as rendered above. Also see Zohar II 64b. “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין’?” This verse refers to the two upper Sefirot that are bound to the letter Yod-י of the Name HaShem-יהו״ה, blessed is He. Also, know the secret hinted in the verse,³¹⁹ “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין,” as it should truly be understood. That is, the secret of the Yod-י of the Name HaShem-יהו״ה comes to be revealed from the thorn of the letter Yod-י. This is the meaning of the verse, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” The sign for this is the letter Yod-י and the point above it.

footnotes: ³¹⁸ Exodus 17:7 – The words of the verse are, “היש יהו״ה בקרבנו אם אין” which is usually translated as, “Is HaShem ³¹⁹ Job 28:12

Know that when the world is judged with harsh judgments because of their many intentional and unintentional transgressions, to remedy all their afflictions and illnesses, the people of the world must quickly take hold of this Sefirah. About this the verse states,³²⁰-מאין will my help come?” but is being translated contextually here, in line with the preceding explanation and the following explanation. “A song of ascents. I raise my eyes to the mountains, my help will come from nothing-MeAyin-מאין.” Whoever understands this verse should contemplate the various matters hinted in this Gate. Namely, when there is a revelation of the World of Mercy and the faces are illuminated, the quality of judgment-Din is then transformed to the quality of mercy-Rachamim. This is the meaning of the words, “My help will come from nothing-MeAyin-מאין.” The next verse continues,³²¹ “My help is from with HaShem-Mei’eem HaShem-מעם יהו״ה.” That is, the verse does not say, “My help is from HaShem-יהו״ה,” but instead specifies, “From with HaShem-Mei’eem HaShem-מעם יהו״ה,” referring to the thorn of the letter Yod-י of the Singular Name HaShem-יהו"ה. This is meaning of, “From with HaShem-Mei’eem HaShem-מעם יהו״ה.” If you contemplate this, you will wonder, hear and understand, that no one can understand this according to its true foundations on their own, but will instead become confused and err in the various places in Torah that they come across similar verses, such as the verse,³²² “And he was there with HaShem-Eem HaShem-עם יהו״ה,” in which they mistakenly believe that there is some kind of equation between them, when in reality, there are several delineations between them. However, we are not presently explaining this subject.

footnotes: ³²⁰ Psalms 121:1 – This is normally translated as “From where-MeAyin ³²¹ Psalms 121:2 ³²² Exodus 34:28

Here I must further awaken you to some hints about the secret of the word “Naught or Nothing-Ayin-אין,” which is the first Sefirah, as well as the secret of the word “I-Anee-אני,” which is the last Sefirah. The Aleph-א [of “Nothing-Ayin-אין”] is the secret of the thorn of the letter Yod-י, which is the World of Mercy and is the name Eheye”h-אהי״ה. The Yod-י [of the word “Nothing-*Ayin-*אין”] is the essential wisdom-Chochmah itself, and is the spreading forth of the thought-Machshavah, which is the first letter of the Name Hashem-יהו״ה. The final letter, which is the long Nun-ן, is the secret of the drawing down of influence, blessing, and mercy from Sefirah to Sefirah until it arrives at the Sefirah of Kingship-Malchut.

I now will explain the difference between the straight letter Nun-ן and the bent letter Nun-נ. The straight letter Nun-ן is the World of Mercy, which is drawn down by way of the conduit of Splendor-Tiferet. In contrast, the bent letter Nun-נ is the secret of the Sefirah of Kingship-Malchut, which receives the influence, blessings, and emanations, bestowed to it from the Sefirah of “Nothing-Ayin-אין” by way of the conduits, through the Sefirot, until they arrive at the Sefirah of “I-Anee-אני.” This refers to the secret of the world of the Bestower-Mashpia-משפיע who is not a Recipient-Mekabel-מקבל, and the secret of the Recipient-Mekabel-מקבל who is not a Bestower-Mashpia-משפיע. That is, it does not bestow to what is united to it, but only to what is external to it. The hint is that the letters of “I-Anee-אני” are the same as the letters of “Nothing-Ayin-אין.” The reason the word changes to mean something else, is because sometimes the Nun-נו״ן precedes the Yod-יו״ד, and sometimes the Yod-יו״ד precedes the Nun-נו״ן. Contemplate what we explained above about the bent Nun-נו״ן and the straight Nun-נו״ן, and the truth will be revealed to you.

Now, there are three ways that the Sefirah of “I-Anee-אנ״י receives from the Sefirah of “Nothing-Ayin-אין.” The first way is hinted in the verse,³²³ “He set the Crown of Kingship-Keter Malchut-כתר מלכות upon her head.”³²⁴ The second way is hinted in the verse,³²⁵ “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.”³²⁶ of Understanding-Binah, which is written as HaShem-יהו״ה and pronounced Elohi”m-אלהי״ם, as explained before at length. The third way is hinted in the verse,³²⁷ “Blessed is HaShem-יהו"ה from Zion-Tziyon-ציון, who dwells in Jerusalem-ירושלים.”³²⁸ of Splendor-Tiferet which is HaShem-יהו״ה, blessed is He, who is blessed – meaning, drawn down – through Tziyon-ציון, which is the Sefirah of Foundation-Yesod, to Kingship-Malchut, which is Yerushalayim-ירושלים, as explained before at length. About a person who knows how to direct his intentions in these three ways, and knows how to direct the conduits to the Sefirot, the verse states,³²⁹ “I will set him on high, for he knows My Name.”

footnotes: ³²³ Esther 2:17 ³²⁴ That is, in a direct manner. ³²⁵ Habakkuk 3:19 ³²⁶ That is, through the Sefirah ³²⁷ Psalms 135:21 ³²⁸ That is, through the Sefirah ³²⁹ Psalms 91:14

This Sefirah is also called Preexistent-Kedem-קדם, as I shall now explain. Know that no novel creature has the capacity to investigate or contemplate that which preexisted the creation of the world, being that the curtain is locked and sealed before him, and it would be as if he disregards the honor of his Maker. Our sages, of blessed memory, already stated this in Tractate Chagigah,³³⁰ about the verse,³³¹ “For inquire now regarding the early days that preceded you, from the day when God created man on earth, and from one end of the heavens to the other end of heavens etc.” They said, “One might think that he may ask about matters that preexisted the creation of the world. The verse therefore states, you may ask ‘From the day when God created man on earth,’ but not before.”

footnotes: ³³⁰ Mishnah Chagigah 2:1; Talmud Bavli, Chagigah 11a-b; 16a ³³¹ Deuteronomy 4:32

Now, because the Sefirah of Crown-Keter, called Eheye”h-אהי״ה, preexisted everything,³³² and before the world was created, all the Sefirot were included and concealed within it,³³³ when it arose in thought to create the world, the Sefirot were then revealed from their concealment in the Crown-Seter HaKeter-סתר הכתר. Therefore, the Crown is called Preexistent-Kedem-קדם, in that it preexists everything. For, it is from this Sefirah that the concealment of the Sefirot was brought into revelation.

footnotes: ³³² See Midrash Bereishit Rabba 1:1 ³³³ See Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 10-11.

I now will explain further. The verse states,³³⁴ “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן, to the east-MiKedem-מקדם.” The secret of the plantings-Netiyot-נטיעות of the Garden-Gan-גן, is that they are prepared in Eden-עדן, but planted-Netu’ot-נטועות in the Garden-Gan-גן. To further explain, the plantings-Netiyot-נטיעות are planted in the Garden-Gan-גן, and the Garden-Gan-גן is planted in Eden-עדן, this being the secret of true and complete unity (Yichud).³³⁵ Now, from where were the plantings-Netiyot-נטיעות, the Garden-Gan-גן, and Eden-עדן, revealed? The verse continues, “From preexistence-MiKedem-מקדם,” meaning, from the Supernal Crown-Keter Elyon-כתר עליון. Thus, when the verse states, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” from where were they planted? “From Preexistence-MiKedem-מקדם.” All this has thus been explained.

footnotes: ³³⁴ Genesis 2:8 ³³⁵ This was explained in the preceding Gate Nine.

I will hint at the matter further with the verse,³³⁶ “His origins will be from preceding times-MiKedem-מקדם, from days of old.” That is, certainly “his origins-Motza’otav-מוצאותיו” are from “preceding times-MiKedem-מקדם.” For, it is from Preexistence-Kedem-קדם that the spreading of thought-Machshavah-מחשבה came forth, along with the revelation of the Sefirot. As long as the Sefirah of preexistence-Kedem-קדם shines its face and is revealed, all the Sefirot are in a state of bliss, tranquility, and joy, and all the worlds are in a desirable state.

footnotes: ³³⁶ Micah 5:1

Know that the generation of the dispersion were settled together in a single bond, as it states,³³⁷ “The whole earth was of one language and common purpose.” About this the verse hints,³³⁸ “Their dwellings extended from Meisha-משא going toward Sepharah-ספרה, the mountain to the East-Kedem-קדם.” When they then wanted to sever the plantings, the verse states,³³⁹ “And it came to pass, when they migrated from the east-MiKedem-מקדם, they found a valley in the land of Shinar and settled there.” That depression and valley is a place prepared for stumbling into evil intention, and was a place fitting to be a cause to rebel against the Singular Master of the world. Were they not separated and scattered, they could have severed the plantings of the Garden-Gan-גן and of Eden-עדן. Even though the intention of the generation of dispersion was not fulfilled, nevertheless, over time, their evil intention was revealed. For they said,³⁴⁰ “Let us make a Name-Shem-שם for ourselves.” Later, Nevuchadnezzar came, and after destroying lands and uprooting kingdoms, he stretched out his hand against the Holy Temple, and upon seeing that he could do so, he returned to fulfilling the evil intent that the generation of dispersion planned to do.

footnotes: ³³⁷ Genesis 11:1 ³³⁸ Genesis 10:30 ³³⁹ Genesis 11:2 ³⁴⁰ Genesis 11:4

This then, is the secret of the verse,³⁴¹ “King Nevuchadnezzar made a golden statue, its height was sixty cubits and its width was six cubits; he stood it in the valley of Dura, in the country of Bavel-בבל,” and similarly,³⁴² “They found a valley in the land of Shinar… That is why it was called Bavel-בבל.” That wicked person, Nevuchadnezzar, wanted to fulfill the intention of the generation of dispersion and carry out what they could not do. What did he do? He commanded all the nations to gather and prostrate to that idol in his quest to fulfill what they had said, “Let us make a Name-Shem-שם for ourselves.” Thus, that very day he gathered all the nations, peoples and languages, for the dedication of the idol, and inserted one of the vessels of the Holy Temple which had the Name HaShem-יהו״ה engraved upon it, into its mouth, in order to fulfill the intention of the generation of dispersion.

footnotes: ³⁴¹ Daniel 3:1 ³⁴² Genesis 11:2-9

However, Above, the Supernal herald cried out saying,³⁴³ “I will deal with Bel and Bavel, and I will remove what he has swallowed from his mouth, and nations will no longer be drawn to him.” When Daniel came and commanded that they remove what was swallowed in the mouth of the idol, the idol fell and shattered. “That is why it is called Bavel-בבל, because it was there that HaShem-יהו״ה confused-Bilel-בלל the language of the whole earth, and from there HaShem-יהו״ה scattered them over the face of the whole earth.”³⁴⁴

footnotes: ³⁴³ Jeremiah 51:44 ³⁴⁴ Genesis 11:9

Whoever understands the secret of everything stated in the Torah portion of the generation of dispersion, and the portion about the idol of Nevuchadnezzar, will know how they are one and the same thing, and will know what the intention of that wicked person was with that idol. He likewise will know the meaning of what our sages, of blessed memory, stated in Tractate Sanhedrin,³⁴⁵, Nevuzaradan became a righteous convert, the descendants of Sisera studied Torah in Yerushalayim. Amongst the descendants of Sancherev were those who taught Torah in public. Who were they? Shemaya and Avtalyon. Amongst the descendants of Haman were those who studied Torah in Bnei Brak, and the Holy One, blessed is He, even sought to bring the descendants of that wicked one (Nevuchadnezzar) beneath the wings of the Shechinah. The ministering angels said before the Holy One, blessed is He: Master of the universe, will you bring the one who destroyed Your House and burned down Your Sanctuary under the wings of the Shechinah? This is the meaning of the words, “We have healed Babylonia but she is not healed.” on the verse,³⁴⁶ “We have healed Bavel, but she is not healed.” For, through the secret of righteous converts, all the nations have a hold on the Supernal Chariot, except for that wicked one. All this is hinted in the secret of the generation of dispersion, in the verse,³⁴⁷ “And it came to pass, when they migrated from the east-MiKedem-מקדם, they found a valley.”

footnotes: ³⁴⁵ Talmud Bavli, Sanhedrin 96b – The sages taught: Na’aman became a Ger Toshav ³⁴⁶ Jeremiah 51:9 ³⁴⁷ Genesis 11:2

Likewise, the verse states about Lot,³⁴⁸ “Lot journeyed from the east-MiKedem-מקדם.” What does the verse then say? “They therefore separated, one from his brother.” All these matters have been stated by way of hints.

footnotes: ³⁴⁸ Genesis 13:11

You also will find other verses, such as the verse,³⁴⁹ “From Aram, Balak king of Moav, led me from the mountains of the east-Harerei Kedem-הררי קדם,” referring to the mountains that [block and] conceal the straightforward path to reach the Sefirah of Preexistence-Kedem-קדם. Likewise, the prophet stated,³⁵⁰ “For You have abandoned Your people, the House of Yaakov, because [though] they were filled from before-Kedem-קדם, [they instead sought] divinations, like the Philistines.” That is, the prophet chastised them, saying, “Why has HaShem-יהו״ה abandoned the House of Yaakov? For, He who is alone exalted and holy, chose the Jewish people to be His singular nation, and filled them with His great light bestowed from the Sefirah of Preexistence-Kedem-קדם. Moreover, He gave the Jewish people prophets filled with the Holy spirit from the very source of the Supernal emanation.” Moshe therefore said,³⁵¹ “These nations that you are going to possess – they hearken to astrologers and diviners; but as for you – not so has HaShem-יהו״ה your God, given for you. [Rather, He has given you] a prophet from your midst, from your brethren, like me.” This is the meaning of the words, “They were filled from before-Kedem-קדם.” That is, they did not desire the bestowal of Torah and prophecy that comes to them from the Sefirah of Preexistence-Kedem-קדם, but instead chose “divinations, like the Philistines.” Thus everything has been clearly explained.

footnotes: ³⁴⁹ Numbers 23:7 ³⁵⁰ Isaiah 2:6 ³⁵¹ Deuteronomy 18:14-15

After having explained this, know that when the face of the World of Mercy, called Preexistence-Kedem-קדם, shines its face upon all the Sefirot, all the worlds are then in a desirable state and are filled. About this the verse states,³⁵² “With what shall I precede-Akadem-אקדם HaShem-יהו״ה? Shall I precede Him-HaAkadmenu-האקדמנו with burnt offerings?” And it states,³⁵³ “Let us precede-Nekdmah-נקדמה His countenance with thanksgiving.” Now, is there anyone who can precede HaShem-יהו״ה, blessed is He? Does the verse not state,³⁵⁴ “Who has preceded Me-Hikdimanee-הקדימני that I should pay him?” Rather, the verse states, “With what-b’Mah-במה shall I precede-Akadem-א**קדם HaShem-יהו״ה?” That is, what prayers, supplications, or good deeds can I do to bring about the revelation of His face of mercy-Rachamim, called “Preexistent-Kedem-קדם,” to bestow to the other Sefirot. This is the meaning of the words, “With what shall I precede-Akadem-אקדם HaShem-יהו״ה?”

footnotes: ³⁵² Micah 6:6 ³⁵³ Psalms 95:2 ³⁵⁴ Job 41:2

Whoever understands this important principle will understand various matters and secrets stated in the Torah by way of hint, such as the verse,³⁵⁵ “Renew our days as of old-Kedem-קדם.” Similarly, the verse states,³⁵⁶ “The abode of the God of old-Kedem-קדם, and below are the arms of the world.” That is, below the three upper Sefirot that are bound together as one with the Sefirah called Preexistent-Kedem-קדם, are the “arms” of the world. It thus has all been hinted. Therefore, contemplate how we have explained these deep matters to you, and open your eyes, so that perhaps you will contemplate the wonders of the Benevolent God-*Nifla’ot E”l-*נפלאות א״ל and grasp matters that not all merit to grasp.

footnotes: ³⁵⁵ Lamentations 5:21 ³⁵⁶ Deuteronomy 33:27

This Sefirah is also called the Crown-Keter-כתר. The reason is that just as a crown-Keter-כתר encircles the head, so likewise, this Sefirah encompasses and surrounds all the other Sefirot. This is because it is the World of Mercy, which surrounds and encompasses everything. With HaShem’s-יהו״ה help, blessed is He, you yet shall hear hidden matters and secrets, and the concealed depths of wisdom. Know that this Crown-Keter-כתר encompasses, is filled with, and draws many worlds, many kinds of mercy, and many kinds of kindness. It is to this Crown-Keter-כתר that the supernal ministers of the Chariot (Merkavah) direct their intention, in order to crown Him, but they do not know His place. Instead, they gather all kinds of praise and song, and send them by way of the Great and Holy Name HaShem-יהו״ה, and by their own accord they then ascend and adhere to the Crown-Keter-כתר.

Know, that on days that there is an additional Musaf prayer, the Crown-Keter-כתר must be mentioned in the sanctification prayer (Kedushah). About this we recite,³⁵⁷ repetition. “A Crown-Keter-כתר is given to You, HaShem-יהו״ה our God, by the multitudes assembled above, and by the multitudes assembled below.” That Crown-Keter-כתר is made of all the prayers and praises gathered from the blessing of “Yotzer.”³⁵⁸ recital, in which the sanctification is also mentioned. All the multitudes above and below thus are unified as one, as emissaries of the Crown-Keter-כתר at the very depth of the inception of their existence, and they thus await one another until they all are unified, so that all the prayers will ascend as one to the world of Desire-Ratzon-רצון. This is so that the sustenance of all the worlds will be drawn from the very depth, inception, and Source of their existence. For, all the multitudes above eagerly wait for their portion to come from the Crown-Keter-כתר, by which their existence is sustained. The sign for this is the verse,³⁵⁹ “The eyes of all look to You with hope, and You give them their food in its proper time.” I shall further hint at the matter with the next verse,³⁶⁰ “You open Your hand-Yadecha-ידיך, and satisfy the desire of every living being.”³⁶¹-ידיך,” but rather, “Your Yod-יודי״ך.” Also see Tikkunei Zohar 7b Know that it is by means of the Desire-Ratzon-רצון that every living being elicits its needs from the Crown-Keter-כתר. If HaShem-יהו״ה, blessed is He, desires it, we shall yet compose a book on the matters of the world of the Crown-Keter-כתר, its goings and comings, to the extent that we have grasped, for these matters are very transcendent and removed-*Ateekeem-*עתיקים.

footnotes: ³⁵⁷ In the liturgy of the Musaf ³⁵⁸ The first blessing of the Shema ³⁵⁹ Psalms 145:15 ³⁶⁰ Psalms 145:16 ³⁶¹ As already explained before, do not read it as “Your hand-Yadecha

Now, this Sefirah is called the White Head-Rosh HaLavan-ראש הלבן. The reason is because this Sefirah is the secret of the world of great mercies and desire, and it whitens the sins of the Jewish people when His countenance of desire and mercy is revealed. I will hint at the matter further by stating, the primary color of all the colors is white-Loven-לובן, whereas the final color of all colors is black-Shachroot-שחרות. This Sefirah is the ultimate whiteness-Loven-לובן, and there is another place, outside the camp, which is the ultimate blackness-Shachroot-שחרות. The sign for this is [in the words of Havdalah], “Who separates between the holy-Kodesh-קודש and the mundane-Chol-חול, between light-Ohr-אור and darkness-Choshech-חושך.” It all is hinted in the verse,³⁶² “Until old age-Ziknah-זקנה, I-Anee-אני remain He-Hoo-הוא, and until [your] hoary years I will carry [you],” and,³⁶³ “You shall rise in the presence of the elderly-Seivah-שיבה and you shall honor the presence of an elder-Zaken-זקן.”

footnotes: ³⁶² Isaiah 46:4 ³⁶³ Leviticus 19:32

Know that Lavan-לבן (white) the Aramean, would swindle the creatures, entrapping them in the mountains of darkness, as the verse states,³⁶⁴ “There is a way that seems upright to a person, but its end are the ways of death,” and similarly,³⁶⁵-טבע is sustained on the foundation of כ״ו-26. “The lips of a forbidden woman drip honey, but her end is as bitter as wormwood.” It is to this end that Lavan the Aramean desired to engage with Yaakov, for the purpose of uprooting everything, root and branch. For, such is his way with all who encounter him, “were it not for the God of Avraham, and the Dread of Yitzchak.”³⁶⁶ However, by virtue of the supernal power in him, Yaakov salvaged all the wealth of Lavan-לבן the Aramean, through the power of the sticks, by peeling white-Lavan-לבן stripes on the sticks.³⁶⁷ Therefore, “If your sins are like scarlet, they will become as white-Yalbeenu-ילבינו as snow; if they have become red as crimson, they will become as [white] as wool.”³⁶⁸

footnotes: ³⁶⁴ Proverbs 14:12 ³⁶⁵ Proverbs 5:4-5 – This verse is explained to refer to the study of the wisdoms of the nations, which seem upright, but lead one astray from the foundations of truth. See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 3 (The Letters of Creation, Part 2), The Gate explaining how all of Nature-Teva ³⁶⁶ Genesis 31:42 ³⁶⁷ Genesis 30:37 ³⁶⁸ Isaiah 1:18

If you contemplate these principles, you will understand the secret of the verse,³⁶⁹ “The trees of HaShem-יהו״ה are sated, the cedars of Lebanon-לבנון that He has planted-Nata-נטע.” Where did He plant His plantings-Netiyot-נטיעות? In Preexistence-Kedem-קדם. One who understands will contemplate the secret of the crimson strip that would turn white-Malbin-מלבין,³⁷⁰ on the Day of Atonements-Yom HaKippurim-יום כיפורים.³⁷¹

footnotes: ³⁶⁹ Psalms 104:16 ³⁷⁰ See Talmud Bavli, Yoma 67a ³⁷¹ As explained at length in the preceding Gates.

Included in these principles is the Sefirah of the moon-Levanah-לבנה (Kingship*-Malcut*). Whoever knows the secret that is hidden and sealed in the White Head-Rosh HaLavan-ראש הלבן, will contemplate the secret of the moon-Levanah-לבנה – beginning-Rosh-ראש and end-Sof-סוף. Now, the primordial snake-Nachash HaKadmonee, that is drawn from the power of Lavan-לבן the Aramean, instilled blemish in the moon-Levanah-לבנה, through Adam, the first man, who could not wait a mere hour for the prohibition of Orlah to pass.³⁷² As a result, he ate from the tree while it still was mingled with good and evil, and did not wait until the evil took its portion in the place called the foreskin-Orlah-ערלה. The tree would then have been called good-Tov-טוב and not evil-Ra-רע, and he would have been permitted to eat from it to his heart’s content, and he would eat and live forever. This is the secret of the Tree of Life-Etz HaChayim-עץ החיים which adheres to the Tree of Knowledge-Etz HaDa’at-עץ הדעת, but is only good-Tov-טוב. The sign for this is the verse,³⁷³ “See – I have placed before you today life-Chayim-חיים and good-Tov-טוב and death-Mavet-מות and evil-*Ra-*רע.” The whole matter is clearly explained by the verse,³⁷⁴ “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life,” for this is certainly so. If only Adam, the first man, would have waited to cut of the foreskin-Orlah-ערלה, it would no longer be the Tree of the Knowledge of good and evil, but would only be good. However, when he ate of it, it still was mingled with good and evil.

footnotes: ³⁷² Midrash Bereishit Rabba 21:7; Vayikra Rabba 25:2 and elsewhere. Had he waited one hour until Shabbat, the fruit of the tree would have been permitted to him. ³⁷³ Deuteronomy 30:15 ³⁷⁴ Proverbs 31:12

Happy is he who understands this great secret. For, from this he will understand the secret of white-Lavan-לבן, the secret of the moon-Levanah-לבנה, and the beginning-Rosh-ראש and end-Sof-סוף. Moreover, through this he will understand the secret of Lavan-לבן the Aramean, from whom the blemish of the moon-Levanah-לבנה came about, and that it is he who causes the World of Mercy to be closed, as is clearly understood by those who have eyes to see. It is for this very reason that the affliction of Tzara’at is caused by the secret of Lavan-לבן the Aramean, as it states,³⁷⁵ “His hand was leprous-Metzora-מצורע like snow.” One who understands this will understand the secret of the affliction of Tzara’at, which is a sign of the closure of the World of Mercy. This is why Targum translates Tzara’at-צרעת as “closure-Segeeroo-סגירו.” Similarly, one who is afflicted with Tzara’at that is contained-Musgar-מוסגר can come to be in a state of absolute Tzara’at, or he can possibly become pure. This is a great secret. As explained, the affliction of Tzara’at-צרעת is brought about through evil speech (Lashon HaRa), for it is drawn from the place of the primordial snake-Nachash HaKadmonee, and it is he who causes the closure of the Gates of Mercy. However, “if there will be for someone but a single defending angel out of a thousand,”³⁷⁶ this can cause the World of Mercy, which had been closed, to open for him, and it then is possible that the contained-Musgar-מוסגר affliction of Tzara’at-צרעת does not come to be absolute. However, if he has no defender, he is caused to be an absolute Metzora-מצורע.

footnotes: ³⁷⁵ Exodus 4:6; Also see Tikkunei Zohar 48b and elsewhere. ³⁷⁶ Job 33:23

One who understands the great hints we have provided here about Adam eating from the Tree of Knowledge during the period of Orlah, will know why it is called the Tree of Knowledge-Etz HaDa’at-עץ הדעת, and why it is called good and evil. For, it is possible for it to only be called good and not evil, provided that the Tree of Life-Etz HaDa’at-עץ הדעת adheres to it, rather than that which is called uncircumcised-Orlah-ערלה. This is the meaning of the verse,³⁷⁷ “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life.”

footnotes: ³⁷⁷ Proverbs 31:12

See now how great the power of the Jewish people is in fulfilling the commandments of HaShem-יהו״ה, blessed is He.³⁷⁸ He commanded Adam, the first man, to wait for a mere hour by abstaining from eating Orlah-ערלה, but Adam could not restrain himself. On the other hand, He commanded the Jewish people to wait for three years, and they wait, as written,³⁷⁹ “For three years they shall be forbidden-Areilim-ערלים to you.”

footnotes: ³⁷⁸ See Midrash Bereishit Rabba 21:7 ibid. ³⁷⁹ Leviticus 19:23

I will hint about this matter further with the following verses: “The tree was good for eating-L’Ma’achal-למאכל,”³⁸⁰ and,³⁸¹ “When you shall plant any food tree-Etz Ma’achal-עץ מאכל,” and,³⁸² “You shall treat its fruit as forbidden-Araltem Orlato-ערלתם ערלתו,” “and she took of its fruit,”³⁸³ and,³⁸⁴ “For three years they shall be forbidden-Areilim-ערלים to you,” referring to the three impure husks of Orlah-ערלה, and,³⁸⁵ “In the fourth year, all its fruit shall be consecrated for praises to HaShem-יהו״ה,” referring to the fourth refined and thin husk, and,³⁸⁶ “In the fifth year you may eat its fruit.” Thus, if only Adam, the first man, had waited to eat the fruit when it reached the state called “The fifth,” he would not have brought darkness into the world. The matter has thus been fully explained.

footnotes: ³⁸⁰ Genesis 3:6 ³⁸¹ Leviticus 19:23 ³⁸² Leviticus 19:23 ³⁸³ Genesis 3:6 ³⁸⁴ Leviticus 19:23 ³⁸⁵ Leviticus 19:24 ³⁸⁶ Leviticus 19:25

Know that whoever understands the secret of the fourth year and the fifth year mentioned in the Torah portion about the mitzvah of Orlah-ערלה, will understand the secret of the adhesion of the Orlah-ערלה to the Tree of the Knowledge of good and evil, and the secret of its separation in the fifth. This is hinted in the verse,³⁸⁷ “It happened in the thirtieth year, in the fourth [month], on the fifth of the month. I saw, and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance surrounding Him,³⁸⁸), and the fourth surrounding husk of brilliance-Nogah, as explained before at length. and from its midst, there was like the appearance of the eye of the Chashmal.” Thus, the whole matter is fully explained.

footnotes: ³⁸⁷ Ezekiel 1:1-4 ³⁸⁸ That is, this verse (the stormy wind, the great cloud, and the flashing fire) refers to the three completely impure husks of evil (Shalosh Kelipot

Whoever understands this will understand what our sages, of blessed memory, meant when they said,³⁸⁹ “Adam, the first man, was one who pulled his foreskin-Orlah-ערלה,” and their statement, “Adam, the first man, was a heretic,” and the remainder of what they stated there. All these teachings and laws are clearly explained and understood through these keys. Subsequently, you should contemplate the important principles that we have given into your hands and the hints regarding the secret of the White Head-Rosh HaLavan-ראש הלבן. That is, wherever in Torah you come across the term “whiteness-Loven-לובן,” contemplate it, to understand whether it is a whiteness that comes from Lavan-לבן the Aramean, or whether it is from the pure and clean whiteness-Lavan-לבן which is the World of Mercy, for the matter has been fully explained to you.

footnotes: ³⁸⁹ Talmud Bavli, Sanhedrin 38b

After having given all these principles into your hands, we now must inform you of something that is the culmination of this book. In various places, we already have informed you that the Supernal Crown-Keter Elyon-כתר עליון is beyond the capacity of any novel created being to contemplate, except by way of hearing about it with the ear. Now, this does not only apply to the Supernal Crown-Keter Elyon, but also applies to the Sefirah of Wisdom-Chochmah, which is the first emanation from it, for none can contemplate it. This is as stated,³⁹⁰ “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין,” and it states,³⁹¹ “With our ears we have heard of its reputation. [Only] God-Elohi”m-אלהי״ם understands its way, and He-Hoo-הוא knows its place,” as explained in the Ninth Gate. This being so, contemplate that the Crown-Keter has no specific letter in the Singular Name HaShem-יהו"ה, except for the thorn of the letter Yod-י, which only is like a hint to something that we do not have the capacity to grasp.

footnotes: ³⁹⁰ Job 28:12 ³⁹¹ Job 28:22

Know that the three upper Sefirot included in the name Ya”h-י״ה, blessed is He, are all concealed, though some of the Sefirah of Understanding-Binah was revealed to our teacher Moshe, peace be upon him. Moreover, even if you say that he grasped most of them, in that he grasped fifty gates of Understanding-Binah minus one, know that that one is superior to all of them together and moves them all. Moreover, all the grasp and comprehensions we have discussed about HaShem-יהו״ה, blessed is He, apply solely in this world. However, should we merit the coming world-Olam HaBa-עולם הבא, then in that moment, we will grasp a very great grasp of the three upper Sefirot. I will hint at this matter with the following: The Place-HaMakom-המקום is what causes the grasp. The key has thus been given into your hands.

Now, my son, listen to my voice. Behold, you have been given ten keys in this book, through which to enter many closed gates which most people do not merit to enter. However, you must contemplate every single gate and set yourself to understand these matters clearly, so that you will know how the Torah is woven upon the titles, and the titles upon three holy names, and the holy names are all woven upon the Name HaShem-יהו״ה, blessed is He, and it is He who unifies them all, above, below, and to all sides. What you need to guard and remember about the matter of His titles, is that you must know which name it is a title for, and know which Sefirah is hinted by that name. You should know how the Sefirot are unified with the holy names and with the letters of the Name HaShem-יהו״ה, blessed is He. When you merit to unify HaShem-יהו״ה in this way, you will enter many hidden chambers of Torah. Then you will call and HaShem-יהו״ה will answer, and you will be counted amongst those about whom it states,³⁹² “I will uplift him for he knows My name. He will call Me and I will answer him.”

footnotes: ³⁹² Psalms 91:15-16

When you enter those chambers in this world, you will merit to know their hidden depths in the life of the coming world. For, there are many chambers within chambers, and hidden matters within hidden matters, contained within every letter of Torah. Our sages, of blessed memory, therefore stated,³⁹³ “The Holy One, blessed is He, is destined to reveal the secrets of the Torah to the Jewish people.” Even though King Solomon became wiser than any person, he was unable to reach the depths of one of these hidden matters, and said,³⁹⁴ “All this I tested with wisdom; I thought I could become wise, but it is beyond me.” Our sages, of blessed memory, said that this refers to the secret of the Red Heifer (Parah Adumah-פרה אדומה). Know however, that the secret of the Red Heifer (Parah Adumah-פרה אדומה) is only the gateway through which to enter all the other hidden matters. Thus, what King Solomon was saying is that he could not even enter the gateway, let alone the remainder of the inner chambers concealed within. All this is hinted in the verse,³⁹⁵ “This is the decree-Chukat-חקת of the Torah,” as explained.

footnotes: ³⁹³ Midrash Bamidbar Rabba 19:6 ³⁹⁴ Ecclesiastes 7:23 ³⁹⁵ Numbers 19:2

Now then, my son, contemplate this book, and if HaShem-יהו״ה, blessed is He, grants us merit, you shall find that it is like a gateway to enter any chambers you desire, and to have the ability to explain them with HaShem’s-יהו״ה help, blessed is He. For the sake of His mercies, may we merit to be amongst the students who hear the Torah Law from His mouth, and may the verse,³⁹⁶ “All your children will be students of HaShem-יהו״ה,” be fulfilled through us. Amen!

footnotes: ³⁹⁶ Isaiah 54:13

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

1. Eheye”h-אהי״ה

2. Nothing-Ayin-אין

3. Crown-Keter-כתר

4. The Supernal East-Mizrach HaElyon-מזרח העליון

5. The Upper Mazal-Mazal HaElyon-מזל העליון

6. The Supernal Source-Makor HaElyon-מקור העליון

7. The Supernal Kindness-Chessed HaElyon-חסד העליון

8. The Source of Desire-Mekor HaRatzon-מקור הרצון

9. The Large Aleph -Aleph HaGedolah-אלף הגדולה

10. Good Kindnesses-Chassadim Tovim-חסדים טובים

11. Preceding-Kedem-קדם

12. The Dew of Chermon-Tal Chermon-ט״ל חרמון

13. The Thirteen Attributes of Mercy-Yud Gimel Midot HaRachamim-י״ג מידות הרחמים

14. The Spring of Mercy-Ein HaRachamim-עין הרחמים

15. He-Hoo-הוא

16. Humility-Anavah-ענוה

17. Elder-Zaken-זקן

18. The Holy Ancient One-Atika Kadisha-עתיקא קדישא

19. The Supernal Holy Beard-Dikna Ila’ah Kadisha-דיקנא עילאה קדישא

20. The Ancient of Days-Atik Yomin-עתיק יומין

21. The Head-Rosh-ראש

22. The White Head-Rosh HaLavan-ראש הלבן

23. The Hairs of the Beard-Sa’arot HaZakan-שערות הזקן

24. The Straight Nun-נו״ן פשוטה

25. The Thorn of the Yod-י of the Name HaShem-יהו״ה