Chasidut su Michea 7:18

Michah 7,18: “Who is a G’d like You, forgiving iniquity, ‎and remitting transgression; Who has not maintained His wrath ‎forever against the remnant of His people for He loves ‎graciousness He will take us back in love and will cover up our ‎iniquities.”
Concerning the above statement of the ‎prophet, there is a debate in the Talmud Rosh Hashanah 17 ‎as to how the words ‎יכבוש עונותינו‎, “He remits transgression,” are ‎to be understood. According to one opinion the words are ‎defining the words ‎נושא עון‎, at the beginning of the verse, i.e. ‎while “weighing” our sins on a scale, G’d depresses the side of the ‎scales opposite it so that the sins appear lighter than in reality. ‎This would explain G’d’s being viewed as ‎מטה כלפי חסד‎, “tending ‎in the direction of loving kindness.” The other opinion cited ‎understands it simply as G’d “squashing” the sins together, as a ‎result of which our positive deeds would take up more space ‎than the sins so that the side of the scales on which the positive ‎deeds are weighed will become correspondingly heavier.‎

And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.

A third nuance gleaned from the words: ‎החודש הזה לכם ‏ראש חדשים, ראשון הוא לכם‎; it is generally agreed that at the ‎time of the Exodus of the Israelites from Egypt, G’d ‎employed His attribute of ‎גבורה‎, “might,” against the ‎Egyptians while at the same time employing His ‎attribute of ‎חסד‎, “loving kindness, “ toward the ‎Israelites. This is based on ‎כל בכוריהם הרגת ובכורך גאלת‎, ‎‎“While You killed all their firstborn You redeemed Your ‎firstborn.” (quote from the prayer ‎עזרת אבותינו‎, recited ‎every morning after the kriyat sh’ma. (The ‎phenomenon described here is known to Kabbalists ‎asגבורה שבחסד ‏‎, “might as a byproduct of kindness.”) The ‎catalyst that triggered G’d to display His might was the ‎loving kindness He felt impelled to show His people. ‎We find that G’d employed two opposing attributes at ‎one and the same time. To the question which of the ‎two attributes G’d gives preference to, the answer is ‎surely: “to the loving kindness,” as we have it on the ‎authority of Micah 7,18 ‎כי חפץ חסד הוא‎, “for He desires ‎loving kindness.” The expression ‎חפץ חסד הוא‎, implies ‎that even when G’d is compelled to display the ‎attribute of Justice, another aspect of the term ‎גבורה‎, He ‎does so only because otherwise His attribute of loving ‎kindness, ‎חסד‎ could not prevail under the existing ‎conditions. By applying the attribute of Justice to the ‎enemies of His people, He can show His people that ‎He deals with them by means of the attribute of loving ‎kindness, ‎חסד‎. When the Torah speaks in our verse of ‎ראשון הוא לכם‎, “it is first for you,” G’d informs the Jewish ‎people that as far as they are concerned the “new” ‎element in G’d’s relationship with different parts of ‎mankind is that seeing that they are from now on His ‎people, He will deal with them first and foremost on ‎the basis of the attribute of loving kindness. [The ‎patriarchs did not require this “concession;” in fact ‎Yaakov had volunteered after the dream with the ‎ladder to be henceforth dealt with on the basis of the ‎attribute of justice, and this is why he said “‎והיה ה' לי ‏לאלוקים‎, “and Hashem will henceforth be my ‎‎elokim, Judge.‎‏"‏‎ ‎‏)‏Genesis 28,21)]‎
G’d applying the attribute of ‎חסד‎ to the Jewish ‎people in the first instance is reflected in the first verse ‎of the Decalogue, where he introduces Himself with the ‎words: ‎אנכי השם אלוקיך‎, He is the attribute of Justice only ‎subsequent to being the attribute of Mercy, kindness.‎