Kabbalah Mazmur 99:4: Sha'arei Orah

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

Now, when the verse states, “For all His ways are justice-Mishpat-משפט,” the word “all-Kol-כל” refers to the fact that this is openly revealed to all who have eyes to see, as it states, “For all His ways are justice-Mishpat-משפט.” As you already know²⁶From the preceding Gates. justice-Mishpat-משפט includes both judgment-Din and mercy-Rachamim. That is, justice-Mishpat-משפט corresponds to Yaakov, who is the middle column that mediates between the two tents of Avraham and Yitzchak. That is, Avraham corresponds to kindness-Chessed, Yitzchak corresponds to judgment-Din, and Yaakov mediates between them, as the verse states,²⁷Genesis 25:27 “And Yaakov was a pure-Tam-תם man who dwelt in tents,” [that is, between the tent of Avraham and the tent of Yitzchak]. Thus, justice-Mishpat-משפט corresponds to Yaakov, who draws from kindness-Chessed on the side of Avraham, and from judgment-Din on the side of Yitzchak. The verse thus states,²⁸Psalms 99:4 “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”

This is the meaning of the verse,³⁰Isaiah 5:16 “HaShem of Hosts-HaShem Tzva’ot-יהו״ה is elevated with justice-Mishpat-משפט,” and then continues, “and the Holy God-HaE”l HaKadosh-הא״ל הקדוש is sanctified with charity-Tzedakah-צדקה.” That is, when He is “elevated in justice-Mishpat-משפט,” He sets judgment-Din aside and turns toward the quality of E”l-א״ל, as the verse continues, “and the Holy God-HaE”l HaKadosh-הא״ל הקדוש is sanctified with charity-Tzedakah-צדקה.” In other words, when “HaShem of Hosts-HaShem Tzva’ot-יהו״ה is elevated in justice-Mishpat-משפט,” the quality of E”l-א״ל above, overrides justice-Mishpat-משפט and does charity-Tzedakah-צדקה. This is why they said that justice-Mishpat-משפט includes both kindness-Chessed and judgment-Din, as the verse states,³¹Psalms 99:4 “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”