Musar su Ezechiele 44:7

This may be the reason why when Abraham is reported as "sitting" in 18,1 the word Yoshev sitting is spelled defective without the letter ו. [maybe the letter ו symbolizes upright posture. Ed.] This indicates that he tried to rise. At that point G–d told him that he would be a symbol for his descendants, for G–d Himself would rise as a member of a collegiate of judges. How does the subject of "judges" enter the picture here? The meaning is that at that point G–d revealed to Abraham that the attribute of Justice was extended over Sodom. The reason Abraham was informed of this, now that he was circumcised, is that justice is something that can only be administered by people who have been circumcised, as we know from Exodus 21,1: ואלה המשפטים אשר תשים לפניהם, "These are the judgments you are to place before them. "The words "before them" are to exclude Gentiles who have not been circumcised, as we learn from Gittin 88. Being uncircumcised is not only a matter of the foreskin, but the same concept also applies to one's thinking processes. This is why we have ערלי לב, people whose hearts have remained "uncircumcised" (Ezekiel 44,7). All the Gentiles fall into that category; they therefore cannot be entrusted to administer the laws of the Torah. The Torah calls the judges א-להים, the same letters as in מילה, (allowing for the addition of the letter א for G–d), and that is also the name of G–d which represents the מרכבה. This is the meaning of Genesis 17,22: ויעל א-להים מעל אברהם, "G–d "rose" from Abraham." Judges have to be סמוכים, i.e. close to G–d, a condition that cannot be attained until after circumcision. [Nowadays סמוכים means ordained. Ed.] The letter א that the word מילה falls short of being equal to the word א-להים alludes to the fact that man, even when at his spiritually highest plateau, still remains one little bit below the spiritual level of G–d, as we know from Psalms 8,6: ותחסרהו מעט מא-להים, "You have made him a little less than divine. The same is true of the 50 levels of intelligence and insight. The most any man, (Moses), was granted was 49 levels of such knowledge and insight. Our sages in Rosh Hashanah 21b have derived this from reading the word מעט in Psalms 8,6 as מט, i.e. 49.