Chasydyzm do Wyjścia 34:6

And in that day, a great ram’s horn shall be sounded (Isaiah 27:13) etc. and shall prostrate themselves to H' on the holy mountain etc. (Isaiah 27:13 conclusion of verse). Behold the 12 months that are 6 months of winter and 6 months of summer are compared to/symbolized by the 6 attributes of "male" and 6 attributes of "female". In the winter they are in the mode of "male" that is the "influence/giving in abundance" to the "female" and she absorbs/accepts his influence and the "fetus" is created within her from the abundance of the "male" as the "female" conceives by him. By this we see that in the winter the land receives the abundance of the rains and the snow from the heavens, and we call the "days of rain" and that makes the land fertile. "For as the rain or snow drops from heaven" (Isaiah 55:10) and saturates the land and it "gives birth" and growth and she/it receives it within her/it in the mode of "pregnancy from the male" that is the preparation for the "birth". In the summer all the seeds will flourish and the land will bring forth its' fruit. This is the birth resulting from the "pregnancy" as it says "And makes it bring forth vegetation" (Isaiah 55:10) and reveals the "influence/emanation". And so says the Ari'sal (R. Yitzchak Luria) regarding the dissension re the world having been created in Tishrei or in Nissan, these as well as those are the words of the Living Elokim. That in Tishrei was the thought/plan that is like pregnancy as preparation for the birth as it says in the Gemarah Rosh haShana: "today is the conception of the world." in the aspect/view that the "male" as stated above/alternate translation: so it seems to me (כנ"ל) caused the "female to conceive". And in the point of view that the "birth" was in Nissan it became apparent that this pregnancy was due to the "male aspect" giving abundance, like e.g. that due to the birth of the baby it was made known to all and revealed to all that a union/private meeting of "male and female aspect" had taken place and from this came the birth of the child and so this particular "union" was revealed. And behold, as it says to start with "in the beginning Elokim created the Heavens and the earth" (Bereshit 1"1) that the heavens preceded (the earth) and then it says: these are the generations/history (translations vary greatly in the wording) etc."in the day that the Lord G--d made the earth and the heavens (Koren translation)". For the start is the mode of "pregnancy" that in Tishrei the heavens preceded which is the "male aspect" (as mentioned above/alternate translation: so it seems to me, כנ"ל) and on the day of "making/doing" which is the "birth" כנ"ל which is in Nissan and the land came first as the birth is from the "female aspect". Like the land gives birth/brings forth everything, כנ"ל. Therefore the 6 months of summer have the "aspect of female" as during (those months) the "birth" was revealed, כנ"ל. And behold it is written in the "section"? that the 6 months of summer and winter are compared to the 7 "gates/openings" in the head that are called the 7 entrance points in the skull: ears, eyes, nose/nostrils and they are in the aspect of male and also in the aspect of female. These are compared to the 6 months of summer and six months of winter; and the mouth (the seventh opening, explanation by the translator). As far as the aspect of either male or female is concerned it is hidden as no month can be assigned to it. And so in Nissan and in Tishrei that are the beginning of the male and female aspects, in regards to the mouth we find the revelation of the "voice" (קול) and the speech (דיבור). The "voice" being the manifestation of thought and the "speech" serves as the exposure of the voice/sound. As it is said in the parasha of Nitzavim in this context that the voice is the generalization of speech and the speech is "hidden' within it. For from a simple sound speech can be assembled at will using any letters. In Nissan "speech" was revealed as it says in the section (?) that the aspect of speech was in exile and went down to Egypt compelled by the "dibbur"(command) and afterwards speech was revealed and was called Pessach from the words Pe (mouth) Sach (clean, pure) in speaking as well as in the sounding of the Shofar that is also a manifestation of "mouth" by way of voice/sound alone and allows for the thought to be understood from the sound and the "speech" has yet to be revealed. The shofar blower lifts the "mouth" of the horn against his own "mouth" and the "voice" is heard and in spite of all that - it is still "hidden". As it says in the midrash "And G-d roars aloud" (Joel 2:11) etc. For the matter of scripture in the section of the gmarah Rosh haShana is still hidden and following this by way of "from the seal the writing is revealed" (meaning uncertain). And so we have found by the giving of the Torah that it is written: " Moshe speaks, and G-d answers him by a voice (Exodus 19:19)" and it is written: "And all the people perceived the thunderings (Exodus 20:15)". And we find that what they heard is called the Written Torah, and that it is still in the aspect of "hiddenness" until the scholars that are the commentators/interpreters of the Written Torah revealed the hidden (meaning) of the Written Torah and explained it and these/their words is called the Oral Torah which is the proclamation for the scripture is in the aspect of "hidden" כנ"ל. Only this is revelation in the aspect of "thought" for the thought has been revealed but it has not yet reached the aspect of "birth" כנ"ל, only the revealing of the thought. And so the vapor that ascends from the mouth of the blower to the "mouth" of the shofar causes an illumination from the 370 glows (ש"ע נהורין) and a perfection of the 10 attributes that are contained within it. And some interpret the word vapor (hevel) to have the numerical value 370 and that these (שע"נ) are in the aspect of "thought" for they originate from the two words/meanings of the word/name "(K)el"; the aleph and the lamed that are the name mentioned by the "13 attributes of mercy" (י"ג מדה"ר) that Moshe cited: "(The LORD passed before him and proclaimed: “The LORD! the LORD! G-d compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; Exodus/Shmot 34:6) and the "13 attributes of mercy" (י"ג מדה"ר) that Micha said: "Who is a G-d like Thee, who pardons iniquity" (Micha 7:18). The Aleph and the Lamed combine to the numerical value of ש"ע which is the aspect of "thought" which is the basis of the "13 attributes of mercy". So we find that in Nissan there is a revelation of the "speech" from the point of view of the "mouth that is hidden", כנ"ל from the view of "voice uncovering thought" and in Nissan and Tishrei it is the revelation of voice and speech from the point of "mouth in male/female aspect" and, behold, through these are made apparent various benefits that are contained within the 10 utterances with which the world was created, as cited above, that in Nissan and Tishrei the creation was in conception and giving birth and H', may His name be blessed, (שית"ש), sealed with His "signet ring" both Heavens and Earth (Aramaic) the capital letters of את השמים ואת הארץ (א ה ו ה). The sum of these letters (aleph, heh, vav, heh) is טוב (or the numeric equivalent 17{translator})

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.

In Parshat Pinhas (257b) the Zohar discusses the meaning and function of God’s names and attributes: In this way, The Master of the World (was called by various names and appellations) even before He created His creations, who would eventually call Him “the Merciful One,” or, “the Judge.” All of God’s names are intended for His creation, in order that creation should have a way to call Him and relate to Him. Therefore, when the people of the generation are worthy, they call Him, “YHVH,” which is the name of mercy. And when the people of the generation are unworthy, they call Him, “A-donai,” which is the name of strict judgment. Each generation and each individual relates to God according to his particular qualities, yet it is clear that God Himself has no attribute or known name.²³²That is, on the highest level, God transcends names and letters. This is similar to the Sefirot, where each Sefirah has a known name; an attribute, measurement, and border. God ventures into these names and rules in them. He is called through them, concealed by them, and dwells in them, as the soul dwells in the limbs of the body. And later in this passage (158a): When God was alone before He created the world, why was it necessary for Him to be called by these name and appellations like, “the Merciful and Compassionate One,” “the Long Suffering,” or, “the Powerful Judge”?²³³There was not yet anyone to call God by name, so why did He have a name? There are many more such names, and they are all called in reference to the supernal worlds which existed prior to the existence of the physical world.²³⁴Even though names and appellations are born out of the relationship between God and man, they also serve a function in the emanation of the world, and thus, like the supernal Sefirot, they existed prior to the physical world. In reference to the “ten rectifications (Sefirot),” it is said in the second introduction to the Tikkunei Zohar, page 17a (Patach Eliyahu):You are the one who brought forth ten rectifications , and called them ten Sefirot, for the purpose of conducting worlds that are hidden and not revealed, and for conducting worlds that are revealed. This was all in order for the creation to be able to receive God’s light. This is mentioned in the Idra Rabbah Kadisha section of the Zohar (135b): When it arose in the desire of the Reisha Chivara²³⁵Literally, the “White Head,” referring to one of highest levels of creation. Kabbalistically, the image of the “head” is used to refer to sublime spiritual forces in the very beginnings of creation. The “hair” represents channels that allow the flow of of transcendent light emanating from the Godhead . Light flows through the “eyes,” or other facial orifices, representing divine energy (described with the terms “shefa,” abundance) flowing from the source of absolute will and compassion. The “beard” conveys the thirteen attributes of compassion, etc. to make the glory of all glories, it established and prepared … This is why all of the rectifications²³⁶Processes by which God’s infinite light is limited into vessels, so that the creation may be able to perceive it without being nullified by its power. are mentioned in the central section of the Zohar called the Idra Rabbah. Simply put, God’s light was clothed in garments, which enabled the creation to perceive the light. This is as it is said in the Zohar (Balak, 204b): The primordial light which God created shined with such intensity that the worlds could not withstand its power until the Holy One, blessed be He, created a light for this light (to be enclothed in a kind of luminous vessel), so one could dress within the other, and similarly with all of the lights, so that the worlds could stand in their place and endure it. The second introduction to the Zohar, quoted above, continues: You established garments for them, and from these garments souls fly down to mankind. … None of them know You at all, and besides You, there is no Oneness in the upper and lower realms. … You have no known name, for You fill all names, and You are the completion of everything. And when You withdraw from them, they all remain as a body without a soul. You are wise but not with a known wisdom.²³⁷Though the source of all wisdom, and everything for that matter, comes from God, for “there is none besides Him,” still, God told us through Yeshayahu, “My thoughts are not like your thoughts.” In other words, there is a revealed wisdom and also a transcendent wisdom. You understand but not with a known understanding. You have no known place, but rather You make your strength and power know to mankind, namely, how the world is managed through judgment and mercy … Yet it is not a known form of righteousness, which is din (judgment), nor is it a known form of justice, which is rahamim (mercy), nor with any of these attributes.²³⁸Though we call God, “the Compassionate,” the essence of compassion or any such attribute is beyond human understanding. Here it is perfectly clear that all of these names and attributes (Sefirot) exist only for the purpose of the creation, and that they are also created forces essential to the creation.