# שערי אורה — Sha'arei Orah, Seventh Gate (*Chesed*) **Rabbi Yosef Gikatilla · השער השביעי, הספירה הרביעית** *Hebrew: vocalized from the project source text; biblical verses checked against Miqra according to the Masorah on Sefaria · English: translator's own.* ![[Chart of Sefirot with YHVH - Matt.png]] | | | | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | 1. And after we have informed you of these great principles — how the epithets of **אֵ"ל** (*el*, God) plead merit on behalf of the inhabitants of the world, and how they are the attribute of Abraham our father, peace be upon him — we must now inform you that all the epithets of **חֶסֶ"ד** (*chesed*, lovingkindness), which are engraved upon the banner of **אֵ"ל**, are all drawn from the attribute of lovingkindness called the supernal waters (**מַיִם הָעֶלְיוֹנִים**, *mayim ha-elyonim*), for the name *el* rules over the waters. And the secret of this is: The El of glory thunders — **יהו-ה** (YHV-H) is over many waters (Psalms 29:3). | **א. וְאַחַר שֶׁהוֹדַעְנוּךָ אֵלּוּ הָעִיקָּרִים הַגְּדוֹלִים, הֵיאַךְ הַכִּינּוּיִין שֶׁל אֵ"ל הֵם מְלַמְּדִים זְכוּת עַל בְּנֵי עוֹלָם וְהֵם מִדַּת אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, יֵשׁ לָנוּ לְהוֹדִיעֲךָ כִּי כָּל הַכִּינּוּיִין שֶׁל חֶסֶ"ד, שֶׁהֵם חֲקוּקִין בְּדֶגֶל אֵ"ל, כֻּלָּם מְשׁוּכִים מִן מִדַּת הַחֶסֶד הַנִּקְרֵאת מַיִם הָעֶלְיוֹנִים, כִּי שֵׁם אֵל מוֹשֵׁל עַל הַמַּיִם, וְהַסּוֹד: אֵ"ל הַכָּבוֹד הִרְעִים יהו-ה עַל מַיִם רַבִּים (תהלים כט, ג).** | | 2. Therefore know that Abraham our father, peace be upon him, sought these waters; this is the secret of Abraham's wells. And in the supernal waters Abraham our father, peace be upon him, built seventy-two bridges, by which the Children of Israel crossed through the sea on dry land, with the waters as a wall for them on their right and on their left. And this is the secret of **וַיִּסַּ"ע וַיָּבֹ"א וַיֵּ"ט** (*va-yissa, va-yavo, va-yet*) — the opening words of three consecutive verses (Exodus 14:19–21), each containing seventy-two letters, from which the seventy-two Names are derived — and this is the *chesed* of Abraham. The secret of *chesed* is **ע"ב** (= 72) ז. And because the waters are under Abraham's banner, Abraham built within them seventy-two bridges; and within these bridges the epithets are woven, all of them belonging to *chesed*, with **אֵ"ל** engraved upon their banner, | **ב. וּלְפִיכָךְ תֵּדַע כִּי אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם בִּקֵּשׁ הַמַּיִם הָאֵלּוּ, וְזֶהוּ סוֹד הַבְּאֵרִים שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם. וּבַמַּיִם הָעֶלְיוֹנִים בָּנָה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם שִׁבְעִים וּשְׁתַּיִם גְּשָׁרִים שֶׁבָּהֶם עָבְרוּ בְּנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם. וְזֶהוּ סוֹד וַיִּסַּ"ע וַיָּבֹ"א וַיֵּ"ט, שֶׁסִּימָן כָּל פָּסוּק מֵאֵלּוּ ע"ב אוֹתִיּוֹת שֶׁיּוֹצְאִין מֵהֶן ע"ב שֵׁמוֹת, שֶׁזֶּהוּ חֶסֶ"ד אַבְרָהָם. וְסוֹד חֶסֶ"ד הוּא ע"ב ז, וּלְפִי שֶׁהַמַּיִם הֵם תַּחַת דֶּגֶל אַבְרָהָם עָשָׂה אַבְרָהָם בָּהֶם ע"ב גְּשָׁרִים, וּבְתוֹךְ אֵלּוּ הַגְּשָׁרִים נֶאֱרָגִין הַכִּינּוּיִין שֶׁהֵם כֻּלָּם שֶׁל חֶסֶ"ד וְחָקוּק בְּדִגְלָם אֵ"ל,** | | 3. for this is the secret of Abraham's banner, of which it is said: Blessed is Abram of God Most High (Genesis 14:20). And it is written: Who makes His upper chambers in the waters (Psalms 104:13). "His upper chambers" refers to the name **אֵל עֶלְיוֹן** (*el elyon*, God Most High), for the name **עֶלְיוֹ"ן** rises above the name **אֱלֹהִי"ם** (*elohim*), as he said above: For **יהו-ה** (YHV-H) is a great el, and a great king above all elohim (Psalms 95:3). [*elohim*] truly so, for *el* is a name greater than the name *elohim* — for this is the secret of "abundant in *chesed*" (**רַב חֶסֶד**, *rav chesed*); abundant in *chesed* certainly. ז: | **ג. שֶׁזֶּהוּ סוֹד דֶּגֶל אַבְרָהָם שֶׁנֶּאֱמַר בּוֹ: בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן (בראשית יד, כ). וּכְתִיב: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו (תהלים קד, יג). עֲלִיּוֹתָיו, שֵׁם אֵל עֶלְיוֹן, שֶׁשֵּׁם עֶלְיוֹ"ן הוּא עוֹלֶה עַל שֵׁם אֱלֹהִי"ם כְּמוֹ שֶׁאָמַר לְמַעְלָה: כִּי אֵל גָּדוֹל יהו-ה וּמֶלֶךְ גָּדוֹל עַל כָּל אֱלֹהִי"ם (תהלים צה, ג). [אֱלֹהִים] בֶּאֱמֶת, כִּי אֵ"ל הוּא שֵׁם גָּדוֹל עַל שֵׁם אֱלֹהִי"ם, כִּי זֶהוּ סוֹד 'רַב חֶסֶד', רַב חֶסֶד בְּוַדַּאי ז:** | | 4. And this is the secret of: And ha-Elohim tested Abraham (Genesis 22:1) — that the name *elohim* placed His test in the hand of Abraham, whose attribute is **אֵ"ל**. And this is the secret of "And he took in his hand the fire and the knife" — for had Abraham not taken into his hand the powers of Isaac, which are the fire and the **מַאֲכֶלֶת** (*ma'akhelet*, knife), no creature could stand before the dread of Isaac (**פַּחַד יִצְחָק**, *pachad Yitzchak*). And this is the secret of "and abundant in *chesed*" with respect to the attribute of Abraham, for he diminished the attribute of *pachad Yitzchak* and took into his hand the fire and the *ma'akhelet*. And therefore the attribute of Abraham is called greatness (**גְּדוּלָּה**, *gedulah*), because it is greater than **גְּבוּרָ"ה** (*gevurah*, might) — and this is the secret of what He said to Abraham, And I will make your name great (Genesis 12:2). This is the secret of: For **יהו-ה** is a great el, and a great king above all elohim. | **ד. וְזֶהוּ סוֹד: וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם (בראשית כב, א) שֶׁשֵּׁם אֱלֹהִים נָתַן הַנֵּס שֶׁלּוֹ בְּיַד אַבְרָהָם שֶׁמִּדָּתוֹ אֵ"ל. וְזֶהוּ סוֹד 'וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת', שֶׁאִלְמָלֵא לָקַח אַבְרָהָם בְּיָדוֹ כֹּחוֹתָיו שֶׁל יִצְחָק, שֶׁהֵם הָאֵשׁ וְהַמַּאֲכֶלֶת, אֵין כָּל בְּרִיָּה יְכוֹלָה לַעֲמֹד לִפְנֵי 'פַּחַד יִצְחָק'. וְזֶהוּ סוֹד 'וְרַב חֶסֶד' שֶׁל מִדַּת אַבְרָהָם, שֶׁגָּרַע מִדַּת 'פַּחַד יִצְחָק' וְלָקַח בְּיָדוֹ הָאֵשׁ וְהַמַּאֲכֶלֶת. וּלְפִיכָךְ נִקְרֵאת מִדַּת אַבְרָהָם 'גְּדוֹלָה', מִפְּנֵי שֶׁהִיא גְּדוֹלָה מִגְּבוּרָ"ה, וְזֶהוּ סוֹד שֶׁאָמַר לְאַבְרָהָם וַאֲגַדְּלָה שְׁמֶךָ (שם יב, ב), וְזֶהוּ סוֹד: 'כִּי אֵ"ל גָּדוֹל יהו-ה וּמֶלֶךְ גָּדוֹל עַל כָּל אֱלֹהִים'.** | | 5. Therefore Isaac's banner does not go forth until Abraham's banner has finished pleading merit. This is the secret of: And **יהו-ה** (YHV-H) departed when He had finished speaking with Abraham, and Abraham returned to his place (Genesis 18:33). What is written immediately afterward? And it came to pass, when Elohim destroyed the cities of the plain. And although *elohim* was destroying, when He remembered Abraham — who is the secret of the attribute of *el* — He saved Lot. And this is what is written: And it came to pass, when Elohim destroyed the cities of the plain, that Elohim remembered Abraham, and sent Lot out from the midst of the overthrow — He saved him literally in the middle of the overthrow. And the reason is that Abraham took into his hand the fire and the **מַאֲכֶלֶת** (*ma'akhelet*, knife), and therefore Abraham saves many times even when judgment has been finalized for death — for this is the secret of "and abundant in *chesed*," and this is the secret of merciful and gracious (**רַחוּם וְחַנּוּן**, *rachum ve-chanun*) among the attributes of the epithets of Abraham. | **ה. וּלְפִיכָךְ אֵין דִּגְלוֹ שֶׁל יִצְחָק יוֹצֵא עַד שֶׁגּוֹמֵר דֶּגֶל אַבְרָהָם לְלַמֵּד זְכוּת, וְזֶהוּ סוֹד: וַיֵּלֶךְ יהו-ה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ (בראשית יח, לג). מַה כְּתִיב בַּתְרֵיהּ? 'וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר'. וְאַף עַל פִּי שֶׁהָיָה אֱלֹהִים מַשְׁחִית, כְּשֶׁזָּכַר אֶת אַבְרָהָם שֶׁהוּא סוֹד מִדַּת אֵל, הִצִּיל אֶת לוֹט, וְזֶהוּ שֶׁכָּתוּב: וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט מִתּוֹךְ הַהֲפֵכָה, מַמָּשׁ בְּאֶמְצַע הַהֲפֵכָה הִצִּילוֹ. וְהַטַּעַם, לְפִי שֶׁאַבְרָהָם לָקַח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת, וּלְפִיכָךְ אַבְרָהָם מַצִּיל פְּעָמִים רַבּוֹת אַף עַל פִּי שֶׁנִּגְמַר הַדִּין לְמִיתָה, כִּי זֶהוּ סוֹד 'וְרַב חֶסֶד', וְזֶהוּ סוֹד רַחוּם וְחַנּוּן שֶׁל מִדּוֹת הַכִּינּוּיִין שֶׁל אַבְרָהָם.** | | 6. And once Abraham took into his domain the fire and the **מַאֲכֶלֶת** (*ma'akhelet*, knife) — which are the weapons of war of Isaac, who is the attribute of **אֱלֹהִי"ם** (*elohim*) — the banner of *elohim* does not go forth to complete the punishment that judgment has decreed, until Abraham has finished pleading merit on behalf of that defendant. And when he finds no merit for him, the attribute of Abraham withdraws, and then *elohim* — who is the attribute of Isaac — completes the punishment and the verdict, as it is said: And Abraham returned to his place, and immediately afterward: And it came to pass, when Elohim destroyed the cities of the plain. | **ו. וְאַחַר שֶׁלָּקַח אַבְרָהָם בִּרְשׁוּתוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת, שֶׁהֵן כְּלֵי מִלְחַמְתּוֹ שֶׁל יִצְחָק שֶׁהוּא מִדַּת אֱלֹהִי"ם, אֵין דִּגְלוֹ שֶׁל אֱלֹהִים יוֹצֵא לִגְמֹר אֶת הָעוֹנֶשׁ שֶׁגָּזַר הַדִּין עַד שֶׁגּוֹמֵר אַבְרָהָם לְלַמֵּד זְכוּת עַל אוֹתוֹ הַנִּדּוֹן. וּכְשֶׁלֹּא מָצָא לוֹ זְכוּת, מִתְאַסֶּפֶת מִדַּת אַבְרָהָם וְאָז גּוֹמֵר אֱלֹהִים, שֶׁהוּא מִדַּת יִצְחָק, אֶת הָעוֹנֶשׁ וְאֶת הַדִּין, כְּמוֹ שֶׁאָמַר 'וְאַבְרָהָם שָׁב לִמְקֹמוֹ' וְאַחַר כָּךְ: 'וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר'.** | | 7. And know that, since Abraham has taken into his hand the fire and the **מַאֲכֶלֶת** (*ma'akhelet*, knife), until Abraham assents to the judgment, **אֱלֹהִים** (*elohim*) cannot act or punish. And this is the secret of what he said: And he took in his hand the fire and the knife, and the two of them went together. "And the two of them went together" — most certainly so, for the attribute of Isaac is unable to proceed except by the permission of the attribute of Abraham, his command, and his assent. | **ז. וְדַע כִּי מֵאַחַר שֶׁלָּקַח אַבְרָהָם בְּיָדוֹ הָאֵשׁ וְהַמַּאֲכֶלֶת, עַד שֶׁאַבְרָהָם מַסְכִּים בַּדִּין אֵין אֱלֹהִים יָכוֹל לִפְעֹל אוֹ לַעֲנֹשׁ. וְזֶהוּ סוֹד שֶׁאָמַר: וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו. וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, בְּוַדַּאי, שֶׁאֵין מִדַּת יִצְחָק יְכוֹלָה לָלֶכֶת כִּי אִם בִּרְשׁוּת מִדַּת אַבְרָהָם וּמִצְוָוֹתוֹ וְהַסְכָּמָתוֹ.** | | 8. And this is the secret of: The Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob (Exodus 3:9 [verse should read 3:6]). Scripture did not say "and the Elohim of Isaac" as it said "and the Elohim of Jacob" — so as not to apportion greatness to the attribute of Isaac, and so that the attribute of **פַּחַד יִצְחָק** (*pachad Yitzchak*, the dread of Isaac) might remain beneath the **חֶסֶ"ד** (*chesed*) of Abraham. And this is the secret of: And the two of them went together — that the attribute of Isaac has no permission to proceed until the attribute of Abraham is pleading merit; for were it otherwise, the attribute of Isaac would destroy the world. And this is the secret of: And ha-Elohim tested Abraham. And know that Abraham bound Isaac in order that the attribute of Isaac would be bound hand and foot, subdued under the attribute of Abraham: | **ח. וְזֶהוּ סוֹד: אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב (שמות ג, ט), וְלֹא אָמַר וֵאלֹהֵי יִצְחָק כְּמוֹ שֶׁאָמַר 'וֵאלֹהֵי יַעֲקֹב', כְּדֵי שֶׁלֹּא תַּחֲלֹק לְמִדַּת יִצְחָק גְּדֻלָּה וּכְדֵי שֶׁתִּהְיֶה מִדַּת פַּחַד יִצְחָק תַּחַת חֶסֶד אַבְרָהָם. וְזֶהוּ סוֹד: 'וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו', שֶׁאֵין רְשׁוּת לְמִדַּת יִצְחָק לָלֶכֶת עַד שֶׁמִּדַּת אַבְרָהָם מְלַמֶּדֶת זְכוּת, שֶׁאִלְמָלֵא כָּךְ הָיְתָה מִדַּת יִצְחָק מַחְרֶבֶת הָעוֹלָם, וְזֶהוּ סוֹד 'וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם'. וְתֵדַע לְךָ כִּי אַבְרָהָם עָקַד אֶת יִצְחָק כְּדֵי שֶׁתִּהְיֶה מִדַּת יִצְחָק עֲקוּדָה יָד וָרֶגֶל וּכְבוּשָׁה תַּחַת מִדַּת אַבְרָהָם:** | | 9. And now I shall inform you how Abraham's **חֶסֶ"ד** (*chesed*) pleads merit — and it is **גָּדוֹ"ל** (*gadol*, great) and it is "abundant in *chesed*." When a person stands in judgment and his transgressions are being weighed, then Abraham's *chesed* brings forth his banner, upon which is engraved the name **אֵ"ל**. And *el* removes the first of the transgressions that have come up on the scale — by the secret of *el* "merciful and gracious" — and counts only from the third onward, and this is: Behold, all these things does El do, two times, three times with a man (Job 33:29). And although the transgressions are being weighed, they wait for him by the attribute of slow to anger (**אֶרֶךְ אַפַּיִם**, *erech apayim*). And at the conclusion of the final judgment, if his transgressions and his merits are found to be balanced — one against the other — Abraham's *chesed* tips the scale to the side of merits. And this is the secret of "abundant in *chesed*": | **ט. וְעַתָּה אוֹדִיעֲךָ כֵּיצַד חֶסֶד אַבְרָהָם מְלַמֵּד זְכוּת, וְהוּא גָּדוֹ"ל וְהוּא רַב חֶסֶד. כְּשֶׁהָאָדָם עוֹמֵד לַדִּין וְשׁוֹקְלִים עֲווֹנוֹתָיו אֲזַי מוֹצִיא חֶסֶד אַבְרָהָם דִּגְלוֹ, חָקוּק בּוֹ שֵׁם אֵ"ל. וְאֵ"ל מַעֲבִיר רִאשׁוֹן מִן הָעֲווֹנוֹת שֶׁעָלוּ בַּשֶּׁקֶל, בְּסוֹד 'אֵ"ל רַחוּם וְחַנּוּן', וְאֵינוֹ מוֹנֶה זוּלָתִי מִג' וָאֵילָךְ, וְזֶהוּ: הֶן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר (איוב לג, כט). וְאַף עַל פִּי שֶׁשּׁוֹקְלִים הָעֲווֹנוֹת, מַמְתִּינִים לוֹ בְּמִדַּת 'אֶרֶךְ אַפַּיִם'. וּבְסוֹף גְּמַר דִּין, אִם נִמְצְאוּ עֲווֹנוֹתָיו וּזְכֻיּוֹתָיו שְׁקוּלִין זֶה כְּנֶגֶד זֶה, חֶסֶד אַבְרָהָם מַכְרִיעַ אֶת הַשֶּׁקֶל לְצַד הַזְּכֻיּוֹת. וְזֶהוּ סוֹד 'רַב חֶסֶד',** | | 10. if Abraham is able to save him, [he saves him]; and if not, let judgment pierce the mountain (**יִקּוֹב הַדִּין אֶת הָהָר**, *yikov ha-din et ha-har*). Then the attribute of Jacob — who is the court between Abraham and Isaac — issues the final verdict and says: Guilty! And when the attribute of Jacob, which is the secret of **יהו-ה** (YHV-H), says "Guilty," then it is written at the close of the verse, "and truth" (**וֶאֱמֶת**, *ve-emet*). This is the secret of the final judgment of the third attribute, which is the secret of **יהו-ה**, which is the secret of Jacob, which is the secret of **אֱמֶת** (*emet*, truth), as it says: You give truth to Jacob (Micah 7:20). This is the secret of "and truth," which is the secret of: The judgments of **יהו-ה** are truth (Psalms 19:8 [verse should read 19:10]). When [the attribute of Jacob] comes to issue a verdict and finds no merit at all in the defendant, | **י. אִם יָכוֹל אַבְרָהָם לְהַצִּילוֹ, וְאִם לָאו, יִקּוֹב הַדִּין אֶת הָהָר. אֲזַי מִדַּת יַעֲקֹב, שֶׁהוּא בֵּית דִּין בֵּין אַבְרָהָם וּבֵין יִצְחָק, פּוֹסֵק גְּמַר דִּין וְאוֹמֵר: חַיָּב! וּכְשֶׁמִּדַּת יַעֲקֹב שֶׁהִיא סוֹד יהו-ה אוֹמֵר חַיָּב, אֲזַי כְּתִיב בְּסוֹף פָּסוּק 'וֶאֱמֶת', הוּא סוֹד גְּמַר דִּין שֶׁל מִדָּה שְׁלִישִׁית שֶׁהוּא סוֹד יהו-ה, שֶׁהוּא סוֹד יַעֲקֹב שֶׁהוּא סוֹד אֱמֶת כְּאָמְרוֹ תִּתֵּן אֱמֶת לְיַעֲקֹב (מיכה ז, כ), שֶׁזֶּהוּ סוֹד 'וֶאֱמֶת', שֶׁזֶּהוּ סוֹד מִשְׁפְּטֵי יהו-ה אֱמֶת (תהלים יט, ח). בָּאָה לִפְסֹק פִּסְקָה וְאֵינָהּ מוֹצְאָה זְכוּת כְּלָל בְּהַנִּדּוֹן,** | | 11. then the two attributes — the attribute of Abraham and the attribute of Jacob, which are **אֵ"ל** and **יהו-ה** (YHV-H) — withdraw, and the judgment is left for **אֱלֹהִי"ם** (*elohim*) to complete by His hand, as it says: And **יהו-ה** departed when He had finished speaking with Abraham, and Abraham returned to his place (Genesis 18:33), and it is written: And it came to pass, when Elohim destroyed the cities of the plain. And this is the secret of: For the judgment is for Elohim (Deuteronomy 1:17) — that is, the verdict has been handed over to *elohim* to complete. And this is the secret of **פַּחַד יִצְחָק** (*pachad Yitzchak*), for all are seized with dread of this attribute. And this is what he said: My flesh shudders from dread of You, and I am afraid of Your judgments (Psalms 119:120). | **יא. אֲזַי מִסְתַּלְּקוֹת שְׁתֵּי הַמִּדּוֹת שֶׁהֵם מִדַּת אַבְרָהָם וּמִדַּת יַעֲקֹב, שֶׁהֵם אֵ"ל יהו-ה, וְנִשְׁאַר הַדִּין לִגְמֹר בְּיַד אֱלֹהִי"ם, כְּאָמְרוֹ: וַיֵּלֶךְ יהו-ה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ (בראשית יח, לג), וּכְתִיב: וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר. וְזֶהוּ סוֹד כִּי הַמִּשְׁפָּט לֵאלֹהִים (דברים א, יז), כְּלוֹמַר פְּסַק הַדִּין בְּיַד אֱלֹהִים נִמְסַר לְהַשְׁלִימוֹ. וְזֶהוּ סוֹד פַּחַד יִצְחָק, שֶׁהַכֹּל מִתְפַּחֲדִין מִמִּדָּה זוֹ, וְזֶהוּ שֶׁאָמַר: סָמַר מִפַּחְדְּךָ בְשָׂרִי וּמִמִּשְׁפָּטֶיךָ יָרֵאתִי (תהילים קי״ט:ק״כ).** | ## Commentary *This commentary was volunteered by Claude without me asking for it! However it's a correct summary of the material* Gikatilla's argument moves through a single sustained image: a celestial courtroom where each patriarch is a sefirotic attribute. Abraham is **חֶסֶ"ד** (*chesed*), engraved on the banner of the Divine Name **אֵ"ל**, and his role in the courtroom is to plead merit. Isaac is **גְּבוּרָ"ה** (*gevurah*) under the Divine Name **אֱלֹהִי"ם** (*elohim*) — the prosecuting attribute, whose work is dread and judgment. Jacob is **תִּפְאֶרֶת** (*tiferet*) under **יהו-ה** — the presiding judge whose verdict, signed "and truth" (*ve-emet*), is final. The structural claim is sequential: Isaac's banner cannot go out until Abraham's banner has finished pleading. Only after *chesed* exhausts every possible defense — passing over the first transgression entirely, waiting through *erech apayim*, tipping the scale toward merit when the weights are even — does Jacob issue the verdict. And only if Jacob says "Guilty" do Abraham and Jacob withdraw and leave the execution to *elohim*. This is why, Gikatilla argues, Genesis 18:33 (Abraham returning to his place) immediately precedes Genesis 19:29 (the destruction of the cities): the structural order of the courtroom is written into the Torah's narrative order. The bound Isaac of Genesis 22 is, on this reading, not primarily a test of Abraham's faith but a theurgic act: by binding Isaac, Abraham subdues *gevurah* under *chesed*, so that the prosecuting attribute can only proceed with his permission. The fire and the *ma'akhelet* that Abraham took in his hand are Isaac's own weapons of judgment, and once Abraham holds them, *elohim* cannot punish until Abraham consents. ## Verse references — flags for the reader Gikatilla's source citations don't all match the standard Masoretic versification. I've left the citations as they appear in the source text, with inline brackets in the English where the actual verse number differs: 1. Psalms 104:13 in the text → really Psalms 104:3 2. Genesis 14:20 in the text → really Genesis 14:19 3. Exodus 3:9 in the text → really Exodus 3:6 4. Psalms 19:8 in the text → really Psalms 19:10 (in some older editions verse numbering shifts) The variant *הַכִּינּוּיִיק* in §1 appears to be a scribal error for *הַכִּינּוּיִין*; preserved with bracketed note. ## Sources 1. Sha'arei Orah on Sefaria: https://www.sefaria.org/Sha'arei_Orah 2. Psalms 29:3 on Sefaria: https://www.sefaria.org/Psalms.29.3 3. Genesis 14:19–20 on Sefaria: https://www.sefaria.org/Genesis.14.19-20 4. Psalms 104:3 on Sefaria: https://www.sefaria.org/Psalms.104.3 5. Psalms 95:3 on Sefaria: https://www.sefaria.org/Psalms.95.3 6. Genesis 22:1–12 on Sefaria: https://www.sefaria.org/Genesis.22.1-12 7. Genesis 12:2 on Sefaria: https://www.sefaria.org/Genesis.12.2 8. Genesis 18:33 on Sefaria: https://www.sefaria.org/Genesis.18.33 9. Genesis 19:29 on Sefaria: https://www.sefaria.org/Genesis.19.29 10. Job 33:29 on Sefaria: https://www.sefaria.org/Job.33.29 11. Exodus 3:6 on Sefaria: https://www.sefaria.org/Exodus.3.6 12. Micah 7:20 on Sefaria: https://www.sefaria.org/Micah.7.20 13. Psalms 19:10 on Sefaria: https://www.sefaria.org/Psalms.19.10 14. Deuteronomy 1:17 on Sefaria: https://www.sefaria.org/Deuteronomy.1.17 15. Psalms 119:120 on Sefaria: https://www.sefaria.org/Psalms.119.120