Kabbalah sa Deuteronomio 10:17: Sha'arei Orah

Now, HaShem-יהו״ה, blessed is He, put all the nations of the world into the hands of the ministering angels, each nation under the dominion of a known angel, as scripture states,⁹⁷Daniel 10:20 “Behold, the ministering angel of Greece comes,” and similarly,⁹⁸Daniel 10:13 “The ministering angel of Persia stood in opposition to me.” Now, Because HaShem-יהו"ה chose them, [the angel] Michael the High Priest (Kohen Gadol), whose banner is HaShem-יהו״ה, blessed is He,⁹⁹See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy); Vol. 2 (The Letters of Creation, Part 2), The Three Letters Yod-Hey-Vav-יו״ד ה״א וא״ו (towards the end of the section). gave his banner over to the Jewish people. However, all the other seventy ministering angels, who are outside the inner sanctum, have no portion it. Each of the seventy ministers is apportioned to a known nation and given rule over that nation and its land. Now, throughout the year, HaShem-יהו״ה, blessed is He, wanted each minister that He appointed over his specific land, to judge his nation according to the authority granted him by HaShem-יהו״ה, blessed is He. Therefore, since the ministering angel presides in judgment over that nation, he too is called by the title Elohi”m-אלהי״ם, and if the nation he presides over is sinful, HaShem-יהו״ה, blessed is He, judges their angelic minister, smiting and punishing him. Contemplate this and understand that the nations and their ministers are judged in the Court of HaShem-יהו״ה, blessed is He, the True God-Elohi”m Emet-אלהי״ם אמת. This is meaning of the verse,¹⁰⁰Deuteronomy 10:17 “For HaShem-יהו״ה your God – is the God of the gods-Elohei HaElohim-אלה״י האלהים.”

Contemplate that every year each of the seventy nations is judged in its Court of Law (Beit Din), that is, by the ministering angel of that nation, and it is because of this that their ministering angels are called “gods-Elohim-אלהים.” On Rosh HaShanah, all the ministering angels, called “gods-Elohim-אלהים” are judged with their nations in the Court of Law of HaShem-יהו״ה, blessed is He, the True God-Elohi”m-אלהי״ם אמת. We thus find that though the gods-Elohim-אלהי"ם of the nations judge their nations, they themselves are also judged. This is the meaning of the verse,¹¹¹Deuteronomy 10:17 “For HaShem-יהו״ה your God – He is the God of the gods-Elohei HaElohim-אלה״י האלהים.” In other words, HaShem-יהו"ה is the True Judge who judges the gods-Elohei-אלהי of the nations.

This quality is sometimes called³⁰¹Genesis 49:24 “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.” The reason is because it is from Understanding-Binah that the hawk of wisdom-Chochmah grows pinions-Ya’aver Neitz-יאב״ר נץ.³⁰²See Job 39:26; The word Mighty-Abeer-אביר shares the same letters as Ya’aver-יאבר. This is the matter of the lower Shabbat and the upper Shabbat.³⁰³As explained before, the lower Shabbat is the quality of Foundation-Yesod, whereas the upper Shabbat is the quality of understanding-Binah. The reason it is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב” and not “The Mighty One of Avraham” or “The Mighty One of Yitzchak” is because this quality depends on the quality of Yaakov,³⁰⁴This is as indicated by the verse (Genesis 37:2), “These are the progeny of Yaakov, Yosef.” That is, Yosef, who is the quality of foundation-Yesod, is the progeny of Yaakov, who is the quality of beauty-Tiferet. for Yaakov is the middle line who mediates and corresponds to the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He. Now, the matter of the letter Vav-ו of the Name HaShem-יהו"ה is unique to Yaakov, and is the matter of the quality of splendor-Tiferet.³⁰⁵The quality of beauty-Tiferet is between kindness-Gedulah, which is the quality of Avraham, and might-Gevurah, which is the quality of Yitzchak. The qualities of Avraham and Yitzchak take hold of this quality, Avraham to its right, Yitzchak to its left, with Yaakov in the middle line. The sign by which to remember this is the verse,³⁰⁶Genesis 25:27 “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The matter of a “perfect-Tam-תם man” is the same as the matter of the “Twin leaf-Tiyomet-תיומת of the Lulav,”³⁰⁷See Talmud Bavli, Sukkah 32a and elsewhere. which is the middle spine of the Lulav. The words, “dwelling in tents-Ohalim-אהלים” [in the plural] refers to the tent of Avraham and the tent of Yitzchak, which are the two sides of the Lulav. Thus, since the matter of Yaakov is that he is the middle line and is the matter of the letter Vav-ו of the Name HaShem-יהו״ה, we therefore say, “The God of Avraham, the God of Yitzchak, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,”³⁰⁸In the Amidah prayer. Also see Exodus 3:6 with the addition of the letter Vav-ו in reference to Yaakov. The same is so of the words,³⁰⁹In the Amidah prayer. Also see Deuteronomy 10:17 “The Great-HaGadol-הגדול, the Mighty-HaGibor-הגבור, and the Awesome-V’HaNora-והנורא God.” The great matter is the verse,³¹⁰Leviticus 26:42 “I will remember My covenant with Yaakov-יעקוב,” in which the word Yaakov-יעקוב is spelled with the Vav-ו, and the “covenant of Yaakov-Brit Yaakov-ברית יעקב” is the same as the matter of “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.”