Musar su Salmi 47:78

and in the world to come he will attain the merited (share of its) bliss, which man realizes because of his serving the Lord with his substance in almsgiving. Thus it is said (Isa. liii. 12), "Therefore will I divide him a portion with the great." Since liberality was a virtue of our father Abraham, peace be upon him, he became known thereby and it was ascribed to him. This quality is attributed to him in the Holy Scripture in several places, and thus is to be understood the explanation of (Ps. xlvii. 9), "The generous of the people are gathered together, even the people of the God of Abraham." This is a commendable quality because it secures honor for him who exercises it. Thus it is said (Prov. xix. 6), "Many will entreat the favor of the generous, and every man is a friend to him that giveth gifts."

This is a very profound comment, and I will not address every detail of it as is my usual practice. A general difficulty in this Midrash is the apparent exclusion of converts as people G–d glories in. How can we reconcile this with the statement by the Talmud in Chagigah 3 that G–d is called אלוקי אברהם in recognition of the fact that Abraham was the first of a string of converts to monotheism? The Talmud there quotes Psalms 47,10: "The great of the people are gathered together, the retinue of Abraham's G–d." To the obvious question why G–d is not also called the "G–d of Isaac and the G–d of Jacob," the answer given is that Abraham was the first convert and as such all future converts are called by his name. Another difficulty is the fact that in the Psalm mentioned, G–d is first referred to as the גאון יעקב, "the pride of Jacob." How can we reconcile this with the reason the Talmud gives for calling G–d the G–d of Abraham? Before G–d became the G–d of Israel (when Jacob's name was changed), He had already been the G–d of Jacob!

Kabbalists have explained that the name אברהם contains an allusion to the מרכבה of the four חיות, described as supporting the throne of G–d in the first chapter of Ezekiel. They are אדם-אריה-שור-נשר. The שור was turned into a כרוב, cherub, after Ezekiel asked G–d to have mercy on that חיה according to Chagigah 13. The reason was that the shape or face of the שור would have reminded G–d of the Jewish people's sin with the golden calf. Therefore we find that the מרכבה described in Ezekiel consisted of אדם-כרוב-נשר-אריה. When you take the name אברהם, the letter א refers to G–d, that He is One who "rides" on His מרכבו, i.e. on בר"הם, which are the final letters כרוב, נשר, אריה, אדם. The word נדיב in Song of Songs 6, 12 alludes to that מרכבה when we employ a method called אבגד. (This means that we take the first letter of the word נשר, the second letter of the word אדם, the third letter of the word אריה, and the fourth letter of the word כרוב). Who is this Nediv? It is none other than אברהם אבינו who is the subject of Psalms 47, 10: נדיבי עמים נאספו עם אלוקי אברהם, "The great of the peoples are gathered together, the retinue of Abraham’s G–d. When our sages comment on Genesis 17,22: ויעל אלוקים מעל אברהם, "G–d "rose" from above Abraham," they had in mind that the patriarchs were the מרכבה, G–d's entourage, (Bereshit Rabbah 47,6).