Chasydyzm do Wyjścia 32:11

And this is the aspect of (Psalms 57:9) "Awake, O my soul! Awake, O harp and lyre! I will wake the dawn". Which means, that one must rouse himself from his slumber and his stumblings. And by what will he rouse himself? By the good points that he then finds in himself. And this is 'I will wake the dawn', because the good point is in the aspect of Shachar, 'dawn', in the aspect of (Song of Songs 1:5) "I am dark, Shechora , but comely, O daughters of Jerusalem. From the heat of this (good point) mixing with much rejection and many flaws that afflict this person, because of this he resembles being Shechora, dark, because he is besieged by darkness/sadness (being) with him, G-d forbid. However, when he judges himself to the side of merit and rouses and finds within himself the point of goodness, as explained above, then she says 'I am dark but comely'; do not view me as dark, etc. Because the darkness is not from me, etc. Like Rashi explained there that the good point within himself which a person has, even among the sinners of Israel is 'comely' and very fine; only that the darkness covers her. However, when she rouses herself she says, 'I am dark but comely, do not see my darkness'. Because to me, I am very comely. And this is the aspect of what our Sages of blessed memory said (Midrash Song of Songs 1:5) 'I am dark due to the incident with the (golden) calf, and I am comely by making the Mishkan'. In other words, even though I have many sins and I am very far from Him, may He be blessed, and this is the aspect of the incident with the calf, which includes all the sins in the world, because (Chulin 5) 'whoever partakes in idol worship is as if he violated the entire Torah', even still "I am comely in the making of the Mishkan, this being the little bit of good I yet found within myself. Because right after the incident with the (golden) calf we were commanded regarding the work of the Mishkan, because it (became) the Will of Hashem, may He be blessed, through Moshe - who gave his soul over them, and prayed for them. Moshe was able to find a good point even in the smallest of small (meaning the lowest of the low type of person), as is brought in the words of our Rabbis, of blessed memory several times. And because of this, he was able to pray for them even though they violated the entire Torah in the incident of the calf. Despite this, he (Moshe) found in them good points. And therefore Moshe said (Exodus 32:11) "“Let not Your anger, O Lord, blaze forth against Your people", etc. - because he found the good in them. Thus the evil was completely rejected, as explained above. Therefore he said 'Let not Your anger, O Lord, blaze forth against Your people', because the evil is nothing next to the little bit of good that is still in them. And Hashem Yisbarach acceded to him and His anger subsided, etc. Then Hashem Yisbarach taught Moshe the order of prayer and arranged for him the 13 principles of mercy, and this is (Exodus 33:19) "And He answered, “I will make all My goodness pass before you", etc. He taught and revealed to him all His goodness, may He be blessed, so to speak, so he will know that Hashem Yisbarach is good to everyone always, and He can rouse the good in the bad (i.e. "bad" people) and enter them into the side of merit and to remember them in repentance. And this is the aspect of the 13 Attributes of Mercy, the aspect of (Exodus 34:6) "G-d, G-d, a G-d compassionate and gracious", etc. Hashem Yisbarach is full of mercy and is good to all and slow to anger to the righteous and the wicked; His is a rod of lovingkindness and He judges all on the side of merit and He finds the good point even in the sinners of Israel. And because of this He judges them on the side of merit, as explained above. This is the aspect of "extending kindness to the thousandth generation", which is the aspect of kindness, in other words that which staff of kindness that He, may He be blessed, has and Who judges on the side of merit, and finds the good points, as explained above. This is the kindness (Chesed) that He extends and sweetens to the thousandth generation; in other words, even though this (person) has against him thousands and myriads of blemishes/flaws which blemish the person, still the little bit of good that is found by kindness, as explained above, dispels all, as explained above. And by this - "forgiving iniquity, transgression", etc. Because of this he enters in truth to the side of merit, etc., as explained above.

with sand collected on its back — these are the prayers, that we pray about His turning His back to us, as it were;

Deuteronomy 9,21. “and (the object of) your sin that ‎you fashioned, the golden calf, and in Taveyrah, and at ‎Massah, ‎‏ ‏‎ and when Hashem sent you out from Kadesh ‎Barnea, etc, .you have repeatedly been defiant toward the ‎Lord. When I lay prostrate before the Lord, etc.; etc,” ‎
It appears difficult to understand why Moses who had begun ‎in verse 18 to describe his prostrating himself before the Lord ‎after the sin of the golden calf, after reciting numerous other sins ‎of the Jewish people, once more continues with recounting his ‎pleas for his people while prostrate before G’d in verse 25.‎
I believe that in order to understand Moses better, we must ‎revert to the text of the Torah in Exodus 32,7 where G’d tells ‎Moses to descend from the Mountain because the people had ‎made themselves a golden calf as a symbol of G’d. At that time G’d ‎had told Moses not to intervene by pleading for the people in ‎order that He could proceed with annihilating them. (Exodus ‎‎32,10) At that time Moses had ignored G’d’s “suggestion,” and ‎had immediately begun pleading for the survival of the Jewish ‎people, the Torah’s report commencing with the words: ‎ויחל משה ‏וגו'‏‎, “Moses implored, etc.”‎
Nachmanides on this verse points out that seeing that Moses ‎had pleaded immediately when G’d had told him to leave Him ‎alone “at that moment,” i.e. ‎ועתה הניחה לי‎, G’d responded by ‎‎“forgiving” the people, i.e. (32,14). Seeing that G’d had ‎‎“forgiven,” why did Moses spend 40 days on the Mountain after ‎having destroyed the evidence of the sin in order to obtain G’d’s ‎forgiveness, as he tells us in this paragraph when he refers to a ‎second stay on Mount Sinai during which time he neither ate ‎bread nor drank water for 40 consecutive days? (9,18) Moses ‎attributes that stay to his fear that G’d was still angry at the ‎people!‎
Nachmanides on this verse points out that seeing that Moses ‎had pleaded immediately when G’d had told him to leave Him ‎alone “at that moment,” i.e. ‎ועתה הניחה לי‎, G’d responded by ‎‎“forgiving” the people, i.e. (32,14). Seeing that G’d had ‎‎“forgiven,” why did Moses spend 40 days on the Mountain after ‎having destroyed the evidence of the sin in order to obtain G’d’s ‎forgiveness, as he tells us in this paragraph when he refers to a ‎second stay on Mount Sinai during which time he neither ate ‎bread nor drank water for 40 consecutive days? (9,18) Moses ‎attributes that stay to his fear that G’d was still angry at the ‎people!‎