Мусар к Шмот 19:21

This is in line with what I have copied from the writings of Nachmanides where he stated that the dual nature of the tablets, i.e. 2 tablets instead of one, symbolises Heaven and Earth, groom and bride. All is based on the mystical dimension of the Ineffable Name spelled as either י-ה-ו-ה, or א-ד-נ-י. On Exodus 19,20, Nachmanides writes as follows: "If you take a close look at this chapter you will understand that G–d descended on Mount Sinai in His capacity as the Ineffable Name and resided there in fire. Whenever G–d is mentioned as speaking with Moses throughout this chapter, He did so as the Attribute י-ה-ו-ה, i.e. He used the Ineffable Name as His means of communication. G–d elevated Moses and brought him towards a level of great honour and warned that the people should not overstep their bounds or they would cause themselves grave harm (Exodus 19,21). The warning pertained to efforts to secure visions of G–d in His capacity as the Ineffable Name, something that even the אצילי בני ישראל, "The nobility of the children of Israel," mentioned as having a vision of G–d in Exodus 24,10-11, did not see. However, all of Israel heard the voice of G–d out of the fire. Thus far Nachmanides.

As is made clear in the Zohar Chadash a lecturer places himself in great danger when he speaks disparagingly about Adam. In fact, he risks becoming a fulfillment of the verse, “And many of them will perish” (Shemos 19:21), therefore it is proper to rebuke those who do this. For the Holy One Blessed is He is not pleased with those who criticize His people Israel or the souls of the righteous. The Torah displays concern even for the dignity of the wicked. Thus the Sages comment on the verse, “And you shall kill the animal” (Vayikra 20:15), that this was in order that no one would be able to say, “So-and-so committed a sin with this animal” (Sanhedrin 54a; Tanchuma, Parashas Balak, 9).

And thus it is proper to be distressed over the destruction of the Beit Hamikdash [temple] which was destroyed due to our sins, not because we are exiled, pained, and downtrodden, but rather due to the sorrow of heaven which is very great. And similarly over all types of afflictions, this should be one’s sorrow: that he causes anger and pain to the High and Exalted King, as is written (Isaiah 63:9): “in all their affliction he is afflicted”. And this is similar to a son who loves his father and angers him greatly until the father is forced to forsake his kindness and strike him with a great blow, for if the son is a loyal lover he wouldn’t worry about his blows at all, rather [he would worry] over the anger and distress of his father, and think, what will I do and how will I reconcile with my father so that he will not have sorrow and anger because of me. And even more so [we should be distressed due to] our knowledge that the mercy of Heaven is great, and that He bestows good without end, and great is His love for his people Israel. And his sorrow over their suffering is [also] vast, as is written (Exodus 19:21) “and many of them perish”. And our rabbis of blessed memory explain [the verse] (Mechilta on Parsha Yitro 84), that if even one falls, it is in his eyes as if many [have fallen]. If so, it is proper to be distressed over afflictions, on the one hand, since certainly our Father in Heaven is greatly angered, to the point that he was compelled to strike him with a great blow. And at the time when a person suffers, the Divine Presence suffers — what does the phrase say? “My head is heavy” etc. [Sanhedrin 46a]