Cytowanie Komentarza do Psalmów 145:10

Having explained all this to you, you need no longer ask about the formula אני והו הושיעה נא which we recite on Hoshanah Rabbah. Had it not been for the fact that the reference is to the Shechinah which is perceived as being in exile and therefore cannot be addressed in our prayers, the wording ought to have been: אני ואותך הושיעה נא. At the same time, there can be no greater ray of hope concerning our own eventual redemption than the knowledge that the Shechinah shares our fate while we are in exile.
Another reason why the prophets Ezekiel and Jeremiah both refer to the Shechinah in the third person in the verses we have quoted. Speaking of G’d’s attributes in the third person is a reminder of the relative inaccessibility of G’d who by definition is beyond our capacity to fully comprehend. However much G’d has revealed Himself both at Mount Sinai and through His Torah, there will always be elements of His essence which will escape our understanding at least while we are alive on this earth. The juxtaposition of the formula אני והוא הושיעה נא instead of אני ואותך הושיעה נא, is designed to remind us that although G’d is wrapped in mystery this does not make Him inaccessible to our prayers and our entreaties. Part of G’d’s mystique is that even the angels do not know His location, as we say in the Shabbat קדושה prayer that they ask each other (and Israel) איה מקום כבודו, “where is the site of His glory?” This is why we adopted the formula used by Ezekiel 3,12: ברוך כבוד ה' ממקומו, “blessed be the glory of Hashem from His place (wherever that may be).” These concepts are best illustrated by the benedictions we recite in our עמידה prayer every day where our sages formulated each one so that it contains both a direct approach to G’d and an indirect approach. At the commencement of each benediction or request we approach G’d directly such as in שמע קולנו, “listen to our prayer, or in רפאנו ה' ונרפא, “heal us O Lord and we shall truly be cured.” On the other hand, we conclude these benedictions by affirming G’d in the third person instead, i.e. שומע תפלה, “the One who listens to prayer,” or רופא חולי עמו ישראל, “the One who heals the sick of His people Israel.” [The author continues with a list of verses all designed to make the same point. I have omitted same in the interest of brevity. Ed.]

לאיש חסידך, every High Priest from the tribe of Levi is given the title חסיד, ‘the devout one.’ The reason for this is that it is the function of the High Priest to draw down to his people the heavenly attribute of חסד, (loving kindness). This is why the priests bless the people in order to channel this attribute and its beneficial effects to as many of his people as possible. The blessing is pronounced by invoking the tetragrammaton, the holy name not allowed for others to pronounce. The blessing originates in the tenth emanation, and this is why the Torah prefaces the formula of the words of the blessing with the word כה which is the attribute of Justice, as we know from Exodus where Moses tells Pharaoh in the name of G’d הנה לא שמעת עד כה, “here you have not listened until כה,” i.e. from now on the attribute of Justice will be invoked against you (Exodus 7,16) [This announcement had been the prelude to the first of the Ten Plagues. Ed.] Moses followed this (verse 17) by telling Pharaoh בזאת תדע, “through the attribute זאת you will know, etc.,” i.e. clear proof that both כה and זאת are כנויים, [similes for the attribute of Justice, most commonly appearing as elo-him. Ed.] At any rate, Moses refers to the fact that the whole world is blessed by means of the Priest, hence Psalms 145,10 וחסידך יברכוכה, “and Your devout ones shall bless You.” Instead of reading this as one word, David may mean that the word is to be read as יברכו כה, “will bless the attribute of Justice.”