Kabbalah sa Isaias 48:11: Da'at Tevunot, Sefer HaKanah & Sha'arei Orah

And indeed the believer in singularity and understander of its subject, need to believe that the Holy One blessed is he is one solitary and unique, who has no one who prevents or withholds him at all in any aspect or side, rather he alone rules over all. Needless to say there is no domain that opposes him G-d forbid, rather he himself created good and negative forces, as it says (Isaiah 45:7), "The maker of light and creator of darkness, maker of peace and creator of negative, I am haShem them maker of all these"; that there is no other beneath him who will have control in the world, meaning that there is no officer or second power, like the idol worshipers thought. And not only this, rather that he alone is the supervisor of all his creations with individual supervision, and nothing is born into the world except from his will and from his hand, and not through happenstance, and not through nature, and not through luck; rather he is the Judge of all the earth and all that is upon it, and decrees all that shall be done in the high places and below, until the end of all the levels throughout all of creation. And from the the greatness of his singular rulership, it is that he has nothing that compels or forces him at all and all the laws that he decreed - they are all dependent on his will, and it is not that he is compelled in them at all. Behold if he wanted - he can subjugate his will, as if that were possible, to the actions of man, as in the matter we learned (Avot 3:15), "And all is according to the majority of the action..."; And when he wants - he isn't concerned about all the actions, and gives his goodness to whom he wishes, and like he said to Moshe our teacher may he rest in peace (Brachot 7a) "And I give grace to whom I give grace - even though they are not deserving". And it has also been said (Job 35:6), "If you sin what action does it have on him, and if your transgressions multiply what does it do to him"; and then it says (Jeremiah 50:20), "...the sin of Israel shall be sought and there will be none and the sins of Judah and they will not be found for I will forgive those whom I permit to remain."; and similarly it says (Isaiah 48:11), "For myself for myself I shall do for me, for how shall it be profaned.."; (Isaiah 43:25) "It is I, It is I who erases your transgressions for my own sake and your sins shall I not remember". And similarly it says (Zechariah 3:9), "...and I will remove the sin of this land in one day". This is our comfort in our subject, for he will not count our actions, nor for our merits will he wait, nor due to our deficient actions exchange us [for another people], rather because of the oath that he swore to our forefathers and the covenant which he made. Behold even if there were no merit in Israel - When them set time arrives, the day blocked in his heart, behold in any event he will certainly save us, for he is the master of all and can do so if he wants:

...And the attribute of judgement says, (paraphrasing "For the transgression of Ya'akov, and for the sins of the house of Israel", Michah 1:5) "For the transgression of Ya'akov, all this", this means to say, that there should never be any complete sinners, because complete sinners should die, and the attribute of mercy says "No more shall Ya'akov be shamed(, no longer his face grow pale", Isaiah 29:22), and the attribute of judgement says, "It is true that a small amount of sins should not be shamed, but at the same time, remember the sins of the fathers onto the sons (unto the fourth generation)", that is, they will exchange and accept their sins. And the attribute of mercy says, "But the pasuk also says that the father should not die for the son's sins!", meaning, the father should swap to return to the sons(? Meaning, neither should take responsibility for the other) And the attribute of judgement says, "I in turn will do this to you: (I will wreak misery upon you—consumption and fever, which cause the eyes to pine and the body to languish; you shall sow your seed to no purpose, for your enemies shall eat it." Vayikra 26:16), meaning, the anger and attribute of ani (א-נ-י: self? God referring to God's self?) That is what is called, this is for you, it will be the taking of judgement. The attribute of mercy replies, "For my sake, my sake I will do, ( Lest [My name] be dishonored! I will not give My glory to another." Isaiah 48:11), meaning, I will do judgement with them, with mercy, for the sake of Your name, that he is with them in their goodness and their exile.

Know, that Above in HaShem’s-יהו״ה Godliness, there is a quality of complete and absolute mercy-Rachamim, called Eheye”h-אהי״ה and called the Elder-Zaken-זקן.³⁵⁸This will be further explained in the Tenth Gate. This is a quality of total mercy-Rachamim, without any admixture whatsoever of judgment-Din. When people sin, the quality of judgment-Din becomes outstretched against them, and when they stand in judgment, and the Name HaShem-יהו״ה, blessed is He, sees that if judgement will be meted out against them, all the worlds would be obliterated, He then removes the quality of judgment-Din and elevates it to the quality of mercies-Rachamim called the Elder-Zaken-זקן. When the quality of judgment-Din withdraws and is elevated to that place, it loses the powers to speak or see. This is the secret of the verse,³⁵⁹Isaiah 5:16 “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת will be elevated in justice-Mishpat-משפט, and the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.” About this the verse states,³⁶⁰Genesis 27:1 “When Yitzchak had become elderly-Zaken-זקן and his eyes were dimmed from seeing.” In other words, the verse speaks both about him and about his Divine quality. Therefore, in times of harsh judgment, HaShem-יהו״ה, blessed is He, has mercy upon His world, and says,³⁶¹Isaiah 48:11, see Rashi and Radak there. “For My sake, for My sake, I will act, for how can I let [My Name] be profaned!?” About this our sages, of blessed memory, said,³⁶²Talmud Bavli, Sanhedrin 98a “The son of David will only come in a generation that is entirely guilty etc.” This also is the secret of the verse,³⁶³Leviticus 13:14 “[The priest (Kohen) shall look, and behold! – the affliction has covered his entire flesh; then he shall declare the affliction to be pure;] having turned completely white, it is pure.”³⁶⁴Talmud Bavli, Sanhedrin 97a – “The son of David will not come until the entire kingdom will be overturned into heresy. Rava said, from what verse [is this derived]? From the verse (Lev. 13:14), “Having turned completely white, it is ritually pure.” Rashi writes there, “That is, just as when the affliction spreads over the whole skin [it is declared pure], so likewise, when the kingdom is entirely overturned into heresy, the redemption comes.” In other words, in such a case, the redemption comes about by way of that which is expressed in the verse (Ezekiel 36:22-38), “It is not for your sake that I act… but for My Holy Name… I will sanctify My great Name… then the nations will know that I am HaShem-יהו״ה… I will take you from amongst the nations and gather you from the lands, and I will bring you to your own soil… Then I will sprinkle pure water upon you, so that you will be cleansed… I will give you a new heart and put a new spirit into you etc.”