미가 7:20의 Kabbalah

What does with sincerity mean? It is as they have explained: —That he know to unify the Holy Name as is proper. This is the service of the Holy Name.

And know and believe that all the secret of the unification is YHV"H Elohim, and the mnemonic is "Listen Israel, YHV"H is our Elohim, YHV"H is One" (Deuteronomy 6:4). And therefore you need to understand that in every place that you find YHV"H Elohim that that is a full name, and that all the things that are found in that portion in which YHV"H Elohim is mentioned are done with all the characteristics included in the characteristic of Din and in the characteristic of Rachamim, as you find in the creation of the First Human, and in Adam's judgment and expulsion and in all those issues. And you will fins that they all come through the characteristics of both Din and Rachamim, and all in perfect completeness of Rachamim and Din, all according what is fitting to a truthful judgment. And according to this principle the Torah said: "The Rock, His actions are perfect" (Deuteronomy 32:4) and the explanation of the verse is this: the Rock decrees the judgment with the assumption that He won't carry it out; He does not decree the judgment with cruelty, rather, God's actions are perfect, rather, God took advice before the judgement was decreed with both characteristics of Chesed and Din. And this is "His actions are perfect [tamim]" - because the word "perfect" is the secret of two things, which are almost said as twins [te'omim], rather, in a respectful manner of speaking about those two Higher things the expression is "perfect"; but for below the expression is "twins". And so [the text] says "They shall match [to'amim] below, and terminate alike [tamim] at the top..." (Exodus 26:24) Below - to'amim; Above - tamim. [This is because below they are seen as two things, one and its opposite, [one] as a helper and [the other] as an accuser; but Above all is in one direction, whether it helps or accuses, there is only one intention for both, and there i no hate or love, and no favoritism, rather, it is a true sentence. And so it is said "perfect actions", God takes advice with both Din and Rachamim and then decrees the judgment, and this is the secret of true sentencing. And what is written "all His ways are sentencing" (Deut. 32:4) the explanation is HK"L, to the eye that sees all. And you already know that sentencing includes both Judgment and Mercy, since sentencing corresponds to Yaakov, which is the middle connector that *** between two tents that are Avraham and Yitzchak. Avraham corresponds to Chesed (Lovingkindness); Yitzchak corresponds to Din (Judgment), Yaakov decides between them: "a simple T"M man, sitting in the tents" (Gen. 25:27). And sentencing corresponds to Yaakov, who draws from Lovingkindness from the side of Avraham and from Judgment from the side of Yitzchak, and therefore it says "Sentencing and righteousness You made in Yaakov" (Psalms 99:4). And the prophet said "Chastise me, YHV"H, but with sentencing; not in Your wrath, lest You reduce me to naught." (Jer. 10:24) And the explanation of "chastise me, YHV"H *[ach] but* with sentencing" - what he said *[ach] but* means to split, as to say with the half of the characteristic of sentencing that is Lovingkindness, since sentencing has half of Judgment and half of Lovingkindness. And therefore he said "but with sentencing", and after "not in Your wrath lest You reduce me to nothing." And he revealed the secret to diminish half of the sentencing from the side of anger [af] and therefore the sentencing is dependent in Yaakov, that is the father of the 12 tribes, and knew the difficulties of growing children, when the Holy One of Blessing decrees against them [Yaakov] is the one asking for mercy and tzedakah (justice). And the secret: "And YHV"H of Hosts is exalted by sentencing" and what is written after? "the Holy God is proved holy by justice." (Isaiah 5:16) This is to say when the sentencing is exalted from being at ease with Judgment and turns to the characteristic of God (E"l), which is the secret in "the Holy God is proved holy by justice" - that is to say, when YHV"H Tzeva'ot is raised by sentencing, comes the characteristic of E"l, which is above, and does tzedakah and passes sentencing ' and what is the secret that they said that sentencing includes both Lovingkindness and Judgment? And the text says "Sentencing and righteousness You made in Yaakov" (Psalms 99:4) And the great secret: "Righteousness and sentencing are the base of Your throne" (Psalms 89:15)

[Sec. 17] 39. [The beginner] must also know that the [sefirah] Neẓaḥ, during the six days of creation, derived sustenance from the side of Gevurah,⁴In the “normative” sefirotic order, Neẓaḥ is found on the “side” of Gedulah (Ḥesed), while Hod is on the side of Gevurah. and Hod from [the side of] Ḥesed, in the mystery of the mingling of the Qualities. Since because of [Adam’s] sin the [sefirotic] connections have been confused,⁵This is an expression of the idea that sin on the earthly plane causes “disruption” in the order of the sefirot on high. none of the men of valor were able to repair this defect until the righteous one, Jacob our father, [took] Judgment upon himself, saying, If Esau comes below and his [angelic] “minister” above⁶Cf. Rashi on Gen. 32:25. to arouse Judgment on the one camp (Gen. 32:9), [namely,] the female Hod. ([She is called] the captain of the hosts, [since] camp and hosts are the same. Thus the fact that Hod’s strength was weak like a woman[’s] is not difficult [to comprehend].) Now [we understand] and strikes it [in the sense that “Esau”] weakened the strength of the [sefirotic] stature in general. This is hinted at by [the additional letter] vav in the name [of Jacob in the verse] truth unto Jacob (Mic. 7:20). Thus he destroyed his mercy. And the remaining camp, which is Neẓaḥ, strengthens itself as a remnant to grasp on to the quality of Ḥesed. Thus it was that the minister of Esau touched the thigh of Jacob and immediately the order of nourishment was changed and Hod returned, influenced from the side of Gevurah⁷The “touching” apparently restored the sefirotic state of “confusion.” Cf. n. 4 above. in the mystery of My comeliness was turned in me into corruption (Dan. 10:8). Neẓaḥ was [thus] weakened until King David, peace upon him, came and repaired it with his melodies⁸The psalms. so that it might derive nourishment from the side of Ḥesed. This is the mystery of [the verse] in Your right hand is bliss forevermore (neẓaḥ) (Ps. 16:11).