###### Gates of Light, Gate Five **A)** After we have informed you of all these principles, we must return and explain how the great and holy Name, YHVH, blessed be S/he, governs the entire world with hir great power, and how all the holy Names are connected to hir, and how the other appellations in the Torah, such as "merciful," "gracious," and the like, are like garments that the monarch dons. These garments are not part of the monarch's actual essence, but they are like tools or garments that the monarch wears and adorns hirself with. At times, the monarch dresses in garments of splendor and royalty when S/he is at ease, tranquil, and secure, with all the lands of hir kingdom at peace, with no adversary or harm. Then the monarch is joyful with hir servants, wearing fine garments, adorned with various ornaments, and dressed in splendid attire. At other times, the monarch experiences distress from wars caused by numerous enemies, robbers, and plunderers who come to destroy hir kingdom. Then the monarch wears different garments—armor, helmets, swords, and bows—and all hir servants act in haste until the wrath passes or until the monarch takes vengeance on hir adversaries and enemies, fulfilling hir will against them. **B)** Sometimes, the monarch sits in hir house with only the members of hir household—hir siblings, children, and spouse, who are close to hir—and none of hir army or horsemen are with hir. Then the monarch removes some of the garments S/he wore when hir ministers and servants were present, remaining with hir household, and all of them see hir, with hir form more revealed than when covered by many garments. S/he engages in various matters with them, not concealing hirself before them as S/he did in hir garments before the multitude, for hir household members are considered as part of hir very being, and S/he does not hesitate to remove some of hir garments and tools before them. At times, the monarch secludes hirself from all the household, and none remain with hir except the Queen alone. The monarch is not ashamed to remove hir garments before the Queen, as S/he would be before the rest of hir household. **C)** After this introduction, I will explain. Know that the Name YHVH, blessed be S/he, dresses and adorns hirself in the holy Names, and all the holy Names grasp to the truth of this Name, blessed be S/he, with each indicating a specific matter in itself. How so? When the Name, blessed be S/he, wishes to show mercy to hir world and spare them, S/he dresses in the garment of kindness and compassion. Then the great Name, YHVH, raises the banner of kindness and mercy, with the Name El inscribed on that banner, as it is written: "Each man by his banner with signs" (Numbers 2:2). When the Name, blessed be S/he, raises this banner, S/he acts benevolently, showing mercy and grace to hir creations, rejoicing with them. This is the secret: "Let the glory of YHVH endure forever; let YHVH rejoice in hir works" (Psalms 104:31), and the secret: "And he called in the Name of YHVH forever" (Genesis 21:33). **D)** Then S/he dresses and adorns hirself in garments inscribed with the attribute of El, as it is written: "El, the monarch seated on a throne of mercy," and this is the secret: "YHVH, YHVH, El, merciful and gracious" (Exodus 34:6), and the secret: "For YHVH your God is a merciful El" (Deuteronomy 4:31), as it is written: "For YHVH is a great El and a great monarch above all Elohim" (Psalms 95:3). "Elohim" refers to the attribute of judgment, meaning the attribute of kindness is greater than the attribute of judgment. From here, you understand the secret: "And the Elohim tested Abraham" (Genesis 22:1), for the Elohim, which is the attribute of judgment, gave the banner and flag [=the fire and the knife] into the hands of Abraham, which is the secret of the attribute of El, the secret of the attribute of kindness. This is the meaning of "נסה את אברהם," from the term "raise a banner over the nations." This is the secret: "God of Abraham, God of Isaac," and it does not say "and God of Isaac," because the attribute of judgment is subdued under the attribute of kindness, for the flag of Isaac, which is the attribute of Elohim, is given into the hands of Abraham, who is the secret of the attribute of El. **E)** When the Name, blessed be S/he, is angry with the people of the world due to their evil deeds, S/he brings forth the tools of hir wrath, and the form of the Name Elohim is inscribed on the banner of the tools of wrath. Then S/he administers judgment, takes vengeance on the people of the world, and punishes them for their evil deeds when the form of the Name Elohim is inscribed on YHVH’s banner. This is the secret: "Let Elohim arise, let hir enemies be scattered" (Psalms 68:1), and this is the secret: "Arise, YHVH, and let your enemies be scattered, and let those who hate you flee from your presence" (Numbers 10:35). If you ask, how can it say YHVH in one verse and Elohim in another? Do you not know that all the Names are dependent on the Name YHVH, and S/he dresses in them? When it says, "Arise, YHVH, and let your enemies be scattered," it is as if it says: "Arise, YHVH, and bring forth the tools of war and the banner inscribed with the Name Elohim." This is the secret: "Let Elohim arise, let hir enemies be scattered, and let those who hate hir flee from hir presence." For Moses our teacher, peace be upon him, spoke concisely, and David came and clarified, saying: "Let Elohim arise." When the Name, blessed be S/he, raises the banner inscribed with Elohim, S/he dresses in garments of vengeance, as it is written: "Who is this coming from Edom, with garments stained red from Bozrah?" (Isaiah 63:1), and it says: "S/he donned garments of vengeance for clothing and wrapped hirself in zeal as a cloak" (Isaiah 59:17). **F)** When the Name, blessed be S/he, brings the people of the world to judgment, S/he dresses in garments balanced between judgment and mercy and raises a banner on which everything depends, inscribed with the Name YHVH, blessed be S/he. S/he does not wear garments of pure mercy or pure judgment, for S/he does not judge hir creations with pure judgment or pure mercy, but with judgment mixed with mercy. Even so, the attribute of mercy surpasses the attribute of judgment, as it is written: "Slow to anger and abounding in kindness" (Exodus 34:6). The sages said: "Abounding in kindness" tilts toward kindness. Since it says "abounding in kindness," it implies some judgment; if it were all kindness, why say "abounding in kindness"? What need is there to specify more or less? Rather, the verse means: When a person sins, the Name does not immediately exact punishment but is slow to anger and waits, perhaps the person will repent. If they do not repent, they are judged according to their deeds. Even when judged, they are judged with abounding kindness, tilting toward kindness if even a small merit is found. If no merit is found, their judgment is finalized for their sin. This is the secret: "Abounding in kindness and truth," meaning: "Slow to anger" at first, "abounding in kindness" when judging the person, and "truth" when finalizing their judgment, even for punishment. In "truth," the punishment comes through just judgment. This is what is meant by "Blessed is the Judge of truth," and it says: "A faithful El, without injustice" (Deuteronomy 32:4).