Chapter Two (פֶּרֶק שֵׁנִי)

“The judgments of Hashem are true; they are righteous altogether” (מִשְׁפְּטֵי ה׳ אֱמֶת צָדְקוּ יַחְדָּו) (Psalms 19:10). This verse alludes to three courts of judgment in which the righteous and the wicked are judged (הַפָּסוּק הַזֶּה רוֹמֵז עַל שְׁלשָׁה בָּתֵּי דִינִין שֶׁנִּידּוֹנִין בָּהֶם הַצַּדִּיקִים וְהָרְשָׁעִים), for the word “judgments” alludes to three kinds of judgments (כִּי מִלַּת מִשְׁפְּטֵי מְרַמֶּזֶת עַל שְׁלשָׁה מִינֵי מִשְׁפָּטִים), for these righteous and wicked (לַצַּדִּיקִים וְרְשָׁעִים הָאֵלֶּה). The first court (הַבֵּית דִּין הָרִאשׁוֹן) is for the righteous who overlook offenses against themselves (הוּא לַצַּדִּיקִים הַמַּעֲבִירִים עַל מִדּוֹתֵיהֶם), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רַז״ל) (Rosh Hashanah 17a): “Whoever overlooks offenses against himself, all his transgressions are overlooked” (הַמַּעֲבִירִים עַל מִדּוֹתָיו, מַעֲבִירִין מִמֶּנּוּ כָּל פְּשָׁעָיו). And the Holy One Blessed Be He Himself judges him (וְהקב״ה בְּעַצְמוֹ שׁוֹפְטוֹ), and He is called “abundant in kindness” (וְהוּא נִקְרָא וְרַב חָסֶד), inclining toward kindness (מַטֶּה כַּלְפֵי חֶסֶד), like a king who does not act according to the strict line of justice (כְּמוֹ הַמֶּלֶךְ אֵינוֹ עוֹשֶׂה כְּפִי שוּרַת הַדִּין), but rather beyond the line of justice (אֶלָּא לִפְנִים מִשׁוּרַת הַדִּין). As Rabbi Shimon bar Yochai says in Zohar Chadash, Parashat Bereshit, daf 35b (כְּמוֹ שֶׁאוֹמֵר רַשְׁבִּ״י בְּזֹהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית דַּף ל״ה ע״ב):

“The Rabbis taught (תַּנוּ רַבָּנַן): When Rabbi Shimon bar Yochai fell ill (כְּשֶׁחָלָה רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי), Rabbi Pinchas, Rabbi Chiyya, and Rabbi Abba entered before him (עָאלוּ קַמֵּיהּ רַבִּי פִּנְחָס וְרַבִּי חִיָּיא וְרַבִּי אַבָּא). They said to him (אָמְרוּ לוֹ): ‘The one who is the foundation of the world lies sick (מַאן דְּהוּא קִיּוּמָא דְעָלְמָא שְׁכִיב), as it is said: “And the righteous is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10:25).’ He said to them (אָמַר לוֹן): ‘My judgment is not examined in the court above (לָא בִּי־דִינָא דְּלְעֵילָּא מְעַיְּנִין דִּינָאי), which is the seventy-one-member Sanhedrin sitting in the Chamber of Merit (שֶׁהֵם הָע״א סַנְהֶדְרִין הַיּוֹשְׁבִים בְּהֵיכַל זְכוּת), and they are judges who cannot act beyond the line of justice (וְהֵם דַּיָּינִין שֶׁאֵינָם יְכוֹלִים לַעֲשׂוֹת לִפְנִים מִשּׁוּרַת הַדִּין), and the law pierces the mountain (וְהַדִּין יָקוּב אֶת הָהָר). For behold, I have seen that I was not delivered into the hands of the angels or into the judgment above (דְּהָא אֲנָא חֲזָאי דְּלָא אִתְיְהִיב אֲנָא לְמַלְאָכַיָּא וְלְדִינָא דְּלְעֵילָא). For I am not like the rest of mankind (דַּאֲנָא לָאו כִּשְׁאָר בְּנֵי אֱנָשָׁא), rather, the Holy One Blessed Be He Himself judges this judgment of mine (אֶלָּא הַאי דִּינָא דִּילִי קב״ה דָּיֵינֵיהּ), and not His court (וְלָא בֵּי־דִּינֵיהּ).’ And this is what David said in his supplication before Him (וְהַיְינוּ דַּאֲמַר דָּוִד בְּבָעוּתֵיהּ קַמֵּיהּ): ‘Judge me, Elohim, and plead my cause’ (שָׁפְטֵנִי אֱלֹהִים וְרִיבָה רִיבִי) (Psalms 43:1). And likewise Shlomo said (וְכֵן שְׁלֹמֹה אָמַר): ‘To do justice for His servant’ (לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ) (I Kings 8:59), He alone, and no other (הוּא בִּלְחוֹדוֹי, וְלָא אַחֲרָן).

For behold we learned (דְּהָא תַּנִינָן): When a man lies on his sickbed (כְּשֶׁהָאָדָם הוּא שׁוֹכֵב בְּעֶרֶשׂ דְּוָי), the court above looks into his judgment (בֵּי דִּינָא דְּלְעֵילָּא מִסְתַּכְּלִין בְּדִינוֹי), who are the angels (שֶׁהֵם הַמַּלְאָכִים). Some of them place him in the scale of merit of man, and they are on the right side (אִית מִנְּהוֹן דְּנָטְעָן לְכַף זְכוּתָא דְּבַר נָשׁ, וְהֵם מִצַּד יָמִין). And some of them place him in the scale of guilt, showing the sins of man (וְאִית מִנְּהוֹן דְּנָטְעָן לְכַף חוֹבָא דְּאַחֲזִיָּין חוֹבָא דְּבַר נָשׁ). And the man goes forth from the judgment as he deserves (וְנָפִיק אִינִישׁ מִן דִּינָא כַּמָּה דְּהוּא בָּעֵי). But the one whom the Supernal King, who rules over all, judges (אֲבָל מַאן דְּדָאֵין לֵיהּ מַלְכָּא עִילָּאָה דְּשַׁלִּיט עַל כֻּלָּא), he is good (הוּא טָב), and no man goes forth from that judgment except good (וְלָא נָפִיק אִינִישׁ בְּהַהוּא דִּינָא, בַּר טָב). What is the reason? (מַאי טַעְמָא)

For behold, we have learned (דְּהָא תַּנִּינָן): From the portion of the King, He always inclines toward merit (מִכִּילוֹי דְּמַלְכָּא נָטֵי לְזָכוּתָא תָּדִיר), and He is entirely the side of mercy (וְהוּא כֻּלָּא צַד רַחֲמָנוּתָא), and it is in His hand to pardon sins and iniquities (וּבִידוֹי לְשַׁבָּקָא לְחַטָּאִין וְחוֹבִין). This is what is written (הֲדָא הוּא דִכְתִיב): “For with You is forgiveness, that You may be feared” (כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא) (Psalms 130:4). And because of this (וּבְגִינֵי כָּךְ), I request before Him (בָּעֵינָא קַמֵּיהּ) that He Himself judge my judgment (דְּהוּא יָדִין דִּינָאי), and I shall enter the thirteen gates of the World to Come (וַאֲנָא אַעִיל תְּלִיסַר [אַבָּבָא] [אַבָּבֵי] לְעָלְמָא דְּאָתֵי), which the sons of the Patriarchs did not pass through (דְּלָא עֲבָרוּ לְהוֹן בַּר אַבְהָתָא), and there will be no one to protest against me (וְלָא יְהֵא מַאן דְּיִמְחֵי בִידִּי). And furthermore (וְעוֹד), I shall not require permission from them (דְּלָא אִתְבַּע רְשׁוּתָא מִנְּהוֹן).

And so it is in Zohar Chadash, Parashat Lech Lecha, daf 45a (וְכֵן בְּזֹהַר חָדָשׁ פָּרָשַׁת לֶךְ לְךָ דַּף מ״ה ע״א), that also Moshe Rabbeinu, peace be upon him (שֶׁגַּם מֹשֶׁה רַבֵּנוּ ע״ה), did not want the angel to go with them and judge their judgment (לֹא הָיָה רוֹצֶה שֶׁהַמַּלְאָךְ יֵלֵךְ עִמָּהֶם וְיִדּוֹן דִּינָם), for if, Heaven forbid, they would sin (שֶׁאִם חַס וְשָׁלוֹם יֶחֶטְאוּ), there would be no rising up for them, Heaven forbid (לֹא יִהְיֶה לָהֶם תְּקוּמָה חַס וְשָׁלוֹם). And this is what the Holy One Blessed Be He said (וְזֶהוּ שֶׁאָמַר הקב״ה): “Behold I am sending an angel before you… Do not rebel against him, for he will not pardon your sins” (Exodus 23) (הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ… אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם). And it is not in his power to act beyond the line of judgment (וְאֵין בְּיָדוֹ לַעֲשׂוֹת לִפְנִים מִשּׁוּרַת הַדִּין), for he is a judge (כִּי דַּיָּין הוּא). And even though the angel is Metatron (וְאַף עַל פִּי שֶׁהַמַּלְאָךְ מֶטַטְרוֹ״ן הוּא זֶה), whose name is like the name of his Master (שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ), this is what is said: “For My Name is within him” (Exodus 23) (וְזֶהוּ אוֹמְרוֹ: כִּי שְׁמִי בְּקִרְבּוֹ). Nevertheless, it is not in his power to forgive and pardon (אֲפִלּוּ הָכִי אֵין בְּיָדוֹ לִמְחוֹל וּלְסְלוֹחַ). And Moshe Rabbeinu, peace be upon him, said (וְאָמַר מֹשֶׁה רַבֵּינוּ ע״ה): “If You do not go in our midst, do not bring us up from here” (Exodus 33) (אִם־לֹא תֵלֵךְ בְּקִרְבֵּנוּ, אַל־תַּעֲלֵנוּ מִזֶּה). For it is impossible for us to accept upon ourselves the guidance of the angel, who is entirely attribute of judgment (כִּי אִי אֶפְשָׁר לְקַבֵּל עָלֵינוּ הַנְהָגַת הַמַּלְאָךְ שֶׁכֻּלּוֹ מִדַּת הַדִּין), and he is not side of mercy (וְאֵינוֹ צַד רַחֲמָנוּתָא). But Kudsha Berikh Hu, He is entirely mercy (וְקב״ה הוּא כֻּלּוֹ רַחֲמָנוּתָא). And therefore he said: “Let Hashem go, I pray, in our midst” (Exodus 34) (וְלָכֵן אָמַר: יֵלֶךְ נָא ה׳ בְּקִרְבֵּנוּ). Why? (לָמָּה) “For it is a stiff-necked people” (Exodus 34) (כִּי עַם־קְשֵׁה־עֹרֶף הוּא). For Yisrael will sin (כִּי יִשְׂרָאֵל יֶחֶטְאוּ), and they are stubborn and burdensome (וְהֵם סַרְבְּנִין טְרַחְנִין). But You are the Master of Mercies (וְאַתָּה בַּעַל הָרַחֲמִים), and You shall forgive our iniquities and our sins, and take us as Your inheritance (וְסָלַחְתָּ לַעֲוֹנֵינוּ וּלְחַטָּאתֵינוּ וְנַחֲלְתָּנוּ). And the Holy One Blessed Be He heard the prayer of Moshe Rabbenu, peace be upon him (וְשָׁמַע הקב״ה תְּפִלָּתוֹ שֶׁל מֹשֶׁה רַבֵּינוּ ע״ה), as it is said: “And Hashem said: I will make all My goodness pass before you” (Exodus 33) (שֶׁנֶּאֱמַר: וַיֹּאמֶר ה׳ אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ), this is the Attribute of Mercy (זֶהוּ מִדַּת הָרַחֲמִים), “and I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy” (Exodus 33) (וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם). And He showed him the Thirteen Attributes of Mercy (וְהֶרְאָהוּ י״ג מִדּוֹת שֶׁל רַחֲמִים): “Hashem, Hashem, El, merciful and gracious, abundant in kindness and truth” (Exodus 34) (ה׳ ה׳ אֵל רַחוּם וְחַנּוּן וְרַב חֶסֶד וֶאֱמֶת). And Moshe Rabbeinu, peace be upon him, did not want to accept the angel (וְלֹא רָצָה מֹשֶׁה רַבֵּנוּ ע״ה לְקַבֵּל הַמַּלְאָךְ), until Yehoshua came (עַד שֶׁבָּא יְהוֹשֻׁעַ), and the angel came to him, as it is said: “I am the captain of the host of Hashem, now I have come” (Joshua 5) (וַיֹּאמֶר אֲנִי שַׂר־צְבָא ה׳ עַתָּה בָאתִי). And [the angel said:] You are compelled to accept me (וְאַתָּה מֻכְרָח לְקַבֵּל אוֹתִי), but Moshe Rabbeinu, peace be upon him, did not want to take me to go with you (אֲבָל מֹשֶׁה רַבֵּנוּ ע״ה לֹא רָצָה לִיקַּח אוֹתִי לֵילֵךְ עִמָּכֶם).

This is precisely the intention of Midrash Rabbah, Parashat Bereshit (זֶהוּ מַמָּשׁ כַּוָּנַת הַמִּדְרָשׁ רַבָּה פָּרָשַׁת בְּרֵאשִׁית): When the Holy One Blessed Be He created the Attribute of Mercy (כְּשֶׁבָּרָא הקב״ה מִדַּת הָרַחֲמִים), it said before Him (אָמְרָה לְפָנָיו): “Master of the World (רִבּוֹנוֹ שֶׁל עוֹלָם), why did You create me (לָמָּה בְּרָאתַנִי)? For it is impossible that You not judge the world with the Attribute of Judgment (שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁלֹּא תָּדִין אֶת הָעוֹלָם בְּמִדַּת הַדִּין), since that is the straight path (הוֹאִיל וְזוֹ הִיא הַיָּשָׁר).” He said to her, the Holy One Blessed Be He (אָמַר לָהּ הקב״ה): “I will not judge the world except through you” (לֹא אֶדּוֹן אֶת הָעוֹלָם זוּלָתֵךְ). Therefore we request from the Holy One Blessed Be He (לָכֵן אֲנַחְנוּ מְבַקְּשִׁים מִן הקב״ה) that He fulfill His word (שֶׁיְּקַיֵּם דְּבָרָיו), and judge us with the Attribute of Mercy (וְיָדִין אוֹתָנוּ בְּמִדַּת רַחֲמִים). And Kudsha Berikh Hu is entirely the side of mercy (וְקב״ה כֻּלּוֹ צַד רַחֲמָנוּתָא).

And furthermore, they said in the Aggadah there (וְעוֹד אָמְרוּ בָּאַגָּדָה שָׁם), when Adam haRishon sinned and ate from the Tree of Knowledge (כְּשֶׁסָּרַח אָדָם הָרִאשׁוֹן וְאָכַל מֵעֵץ הַדַּעַת), he heard that the angels were saying (שָׁמַע שֶׁהָיוּ הַמַּלְאָכִים אוֹמְרִים): “Since he has eaten from the tree, he has died and is gone” (מֵאַחַר שֶׁאָכַל מִן הָעֵץ, מֵת וְהָלַךְ לוֹ). When he repented (כֵּיוָן שֶׁעָשָׂה תְּשׁוּבָה), the Holy One Blessed Be He said to them (אָמַר לָהֶם הקב״ה): “‘To the spirit of the day’ (לָרוּחַ הַיּוֹם)—do not read ‘to the spirit of the day’ (אַל תִּקְרֵי לָרוּחַ הַיּוֹם), but rather ‘to the expansion of the day’ (אֶלָּא לְרִיוּחַ הַיּוֹם). Expand the day for him (הַרְחִיבוּ לוֹ הַיּוֹם), for you do not know which day I meant (שֶׁאַתֶּם אֵינְכֶם יוֹדְעִים אֵי־זֶה יוֹם אָמַרְתִּי): a day of a thousand years (יוֹם שֶׁל אֶלֶף שָׁנָה).” This is what is written (הֲדָא הוּא דִכְתִיב): “And they heard the voice of Hashem Elohim walking in the garden, to the spirit of the day” (וַיִּשְׁמְעוּ אֶת קוֹל ה׳ אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם) (Genesis 3:8).

Hashem, this is the Attribute of Mercy (ה׳ זֶהוּ מִדַּת הָרַחֲמִים). Elohim, these are the angels (אֱלֹהִים אֵלּוּ הַמַּלְאָכִים), who said: “He has died and gone” (מֵת וְהָלַךְ לוֹ), on that day of twenty-four hours (בּוֹ בַּיּוֹם שֶׁל כ״ד שָׁעוֹת). And the matter is the secret of the two courts of judgment of seventy-one angels (וְהָעִנְיָן הוּא הַסּוֹד שֶׁל הַשְּׁנֵי בָּתֵּי דִינִין שֶׁל ע״א מַלְאָכִים), they are the Sanhedrin above sitting in the Chamber of Merit (הֵמָּה הַסַּנְהֶדְרִין שֶׁל מַעְלָה הַיוֹשְׁבִים בְּהֵיכַל זְכוּת). And they are mentioned in the Zohar Shir haShirim (וְהֵם נִזְכָּרִים בְּזֹהַר שִׁיר הַשִּׁירִים), by their names (בְּשֵׁמוֹתָם), on the verse: “For Your loves are better than wine” (כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן) (Song of Songs 1:2). Meaning (פֵּירוּשׁ): Better are Your loves (יוֹתֵר טוֹבִים דֹּדֶיךָ), for You are complete mercy (שֶׁאַתָּה רַחֲמִים גְּמוּרִים), and You go with us beyond the line of judgment (וְאַתָּה הוֹלֵךְ עִמָּנוּ לִפְנִים מִשּׁוּרַת הַדִּין), more than the seventy angels who rise in the gematria of yayin [wine] (יוֹתֵר מֵע׳ מַלְאָכִים שֶׁעוֹלִים בְּגִימַּטְרִיָּא יַיִן), and their head is Metatron, who is the prince (וְרֹאשָׁם מֶטַטְרוֹ״ן, שֶׁהוּא הַנָּשִׂיא). And the angels are called by the name Elohim (וְהַמַּלְאָכִים נִקְרָאִים בְּשֵׁם אֱלֹהִים), as it is said: “And Elohim came to Avimelekh” (וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ) (Genesis 20:3). And it is said: “And the sons of the Elohim came to present themselves before Hashem” (וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל ה׳) (Job 1:6). But the day of the Holy One Blessed Be He is a thousand years (אֲבָל יוֹמוֹ שֶׁל הקב״ה אֶלֶף שָׁנָה). And also the judges are called by the name Elohim (וְגַם הַדַּיָּנִים נִקְרְאוּ בְּשֵׁם אֱלֹהִים), as it is said: “The matter of them both shall come before Elohim” (עַד הָאֱלֹהִים יָבֹא דְבַר שְׁנֵיהֶם) (Exodus 22:8). And in any case, the words of the Holy One Blessed Be He and His decree are true in the two courts of judgment (וְעַל כָּל פָּנִים דְּבָרָיו שֶׁל הקב״ה וּגְזֵרָתוֹ אֱמֶת בִּשְׁנֵי בָּתֵּי דִינִין), and He speaks in His decree a word that is true in the two courts of judgment, of Kudsha Berikh Hu and of the angels (וְהוּא מְדַבֵּר בִּגְזֵרָתוֹ דִּיבּוּר הַצּוֹדֵק בִּשְׁנֵי בָּתֵּי דִינִין דְּקב״ה וְשֶׁל הַמַּלְאָכִים). And far be it from us to look into these matters (וְחַס לָן לְאִסְתְּכוּלֵי בְּמִלִּין אִלֵּין), as it is said: “And the word of our Elohim shall stand forever” (וּדְבַר אֱלֹהֵינוּ יָקוּם לְעוֹלָם) (Isaiah 40:8). And therefore He said: “On the day you eat of it, you shall surely die” (בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת) (Genesis 2:17). For the word “day” is true in the two courts of judgment (כִּי מִלַּת הַיּוֹם צוֹדֵק בִּשְׁנֵי בָּתֵּי דִינִין): for above, with the Holy One Blessed Be He, it is a day of a thousand years (כִּי לְמַעְלָה אֵצֶל הקב״ה הוּא יוֹם שֶׁל אֶלֶף שָׁנָה), and with the angels it is a day of twenty-four hours (וְאֵצֶל הַמַּלְאָכִים יֵשׁ יוֹם שֶׁל כ״ד שָׁעוֹת).

And if Adam haRishon did not make repentance (וְאִם לֹא עָשָׂה אָדָם הָרִאשׁוֹן תְּשׁוּבָה), he would have remained in the lower day, Heaven forbid (חַיָּה נִשְׁאָר בַּיּוֹם שֶׁל מַטָּה חַס וְשָׁלוֹם). Thus, all His decrees are conditional (נִמְצָא כָּל גְּזֵרוֹתָיו עַל תְּנַאי), and this is the secret of: “The judgments of Hashem are true; they are righteous altogether” (מִשְׁפְּטֵי ה׳ אֱמֶת צָדְקוּ יַחְדָּו) (Psalms 19:10), the two courts of judgment, as stated (שְׁנֵי בָּתֵּי דִּינִין כָּאֲמוּר). And this is the secret of the paytan of Musaf Rosh Hashanah (וְזֶהוּ סוֹד הַפַּיְּיטָן שֶׁל מוּסָף רֹאשׁ הַשָּׁנָה), who says: “Repentance, and prayer, and charity remove the evil of the decree” (תְּשׁוּבָה, וּתְפִלָּה, וּצְדָקָה מַעֲבִירִין אֶת רוֹעַ הַגְּזֵרָה). And it is difficult for me (וְקָשֶׁה לִי), the word ra‘ [evil] is extra (מִלַּת רוֹעַ הִיא מְיוּתֶרֶת). Rather (אֶלָּא), learn from this that there is in the decree of the King of kings of kings both evil and good (שְׁמַע מִינָּה שֶׁיֵּשׁ בְּגְזֵרַת מֶלֶךְ מַלְכֵי הַמְּלָכִים רַע וְטוֹב), and by repentance he removes the evil (וּבִתְשׁוּבָה הוּא מְסַלֵּק הָרַע), and the good remains (וְהַטּוֹב נִשְׁאָר). And therefore we pray (וְלָכֵן אנו מתפללים): “Who is like You, Father of mercy” (מִי כָמוֹךָ אָב הָרַחֲמִים). And we cry out (וְזוֹעֲקִים אֲנַחְנוּ): “The King” (הַמֶּלֶךְ), in Whose hand it is to forgive and pardon (שֶׁבְּיָדוֹ לִמְחוֹל וּלְסְלוֹחַ). And we also double, “above and above,” in the text of Kaddish (וְכוֹפְלִין גַּם כֵּן לְעֵילָּא וּלְעֵילָּא בְּנוּסַח הַקַּדִּישׁ), that the Holy One Blessed Be He should take our judgment upward to Himself (שֶׁיִּקַּח הקב״ה דִּינֵנוּ לְמַעְלָה אֵלָיו), which are the two levels of the two courts of judgment (שֶׁהֵם שְׁתֵּי מַעֲלוֹת שֶׁל הַשְּׁנֵי בָּתֵּי דִּינִין). And this is what is said: “And abundant in kindness,” inclining toward kindness (וְזֶהוּ אוֹמְרוֹ: וְרַב חֶסֶד, מַטֶּה כַּלְפֵי חֶסֶד) (Rosh HaShanah 17a/Exodus 34:6). And nevertheless, all His decrees are true (וַאֲפִלּוּ הָכִי כָּל גְּזֵרוֹתָיו אֱמֶת), and this is what is said: “And truth” (וְזֶהוּ שֶׁאָמַר: וֶאֱמֶת) (Exodus 34:6). And on this the prophet, peace be upon him, said (וְעַל זֶה אָמַר הַנָּבִיא ע״ה): “Return, O Yisrael, unto Hashem your Elohim” (שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹהֶיךָ) (Hosea 14:2). That is to say (רָצוֹן לוֹמַר): Strengthen yourself so much in repentance (כָּל כָּךְ תִּתְגַּבֵּר בִּתְשׁוּבָה), until Hashem, which is the Holy One Blessed Be He Himself (עַד שֶׁי״י, זֶהוּ הקב״ה בְּעַצְמוֹ), and the Name Havayah, which everywhere is the Attribute of Mercy (וְשֵׁם הוָיָה הוּא בְּכָל מָקוֹם מִדַּת הָרַחֲמִים), He shall be your Elohim, that is, your judge (הוּא יִהְיֶה אֱלֹהֶיךָ, דְּהַיְינוּ הַדַּיָּן שֶׁלְּךָ). And similar to this (דּוּגְמָתוֹ): “Whom Elohim condemn” (אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים) (Exodus 22:8), meaning judges (שֶׁפֵּרוּשׁוֹ: דַּיָּינִין). And why all this? (וְכָל כָּךְ לָמָּה), because you have stumbled in your iniquities (כִּי כָּשַׁלְתָּ בַּעֲו‍ֹנֶיךָ), and you cannot endure in the judgment of the judges (וְאִי אֶפְשָׁר לְךָ לְהִתְקַיֵּם בְּדִין הַדַּיָּינִין), who are the judges of the seventy Sanhedrin above (שֶׁהֵם הַדַּיָּינִין שֶׁל הַשִּׁבְעִים סַנְהֶדְרִין דְּלְעֵילָּא), that is, the Beit Din of the angels (דְּהַיְינוּ בֵּית דִּין שֶׁל הַמַּלְאָכִים). And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ ז״ל): “Great is repentance, for it reaches unto the Throne of Glory, as it is said: ‘Return, O Yisrael, unto Hashem your Elohim’” (שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹהֶיךָ) (Yoma 86a/Hosea 14:2). And also Elohim is a term of judge (וְגַם אֱלֹהִים הוּא לְשׁוֹן דַּיָּין), as it is said: “You shall not curse Elohim” (אֱלֹהִים לֹא תְקַלֵּל) (Exodus 22:27). And so much you shall do repentance until Havayah, which is the Attribute of Mercy (וְכָל כָּךְ תַּעֲשֶׂה תְּשׁוּבָה עַד שֶׁיְּהוָה הוּא מִדַּת הָרַחֲמִים), will be your judge (תִּהְיֶה הַדַּיָּן שֶׁלְּךָ). And this is “your Elohim” (וְזֶהוּ: אֱלֹהֶיךָ), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַז״ל): “Know before Whom you are purified, as it is said: ‘Before Hashem you shall be purified’” (דְּעוּ לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, שֶׁנֶּאֱמַר: לִפְנֵי ה׳ תִּטְהָרוּ) (Yoma 8/Leviticus 16:30). And therefore every ba‘al teshuvah [master of repentance] shall weep with tears over every confession of sin for his sins (וְלָכֵן כָּל בַּעַל תְּשׁוּבָה יִבְכֶּה בְּדִמְעוֹת עַל כָּל וִדּוּי חֵטְא מֵחֲטָאָיו), and he shall request from the Holy One Blessed Be He (וִיבַקֵּשׁ מֵהקב״ה) that He open for him the gates of tears (שֶׁיִּפְתַּח לוֹ שַׁעֲרֵי דִמְעָה), which are not closed before a ba‘al teshuvah [master of repentance] who weeps over his sins (שֶׁלֹּא נִנְעֲלוּ לִפְנֵי בַּעַל תְּשׁוּבָה הַבּוֹכֶה עַל חֲטָאָיו). These are alluded to in the opening of the letter Hei of the Name Havayah (הַנִּרְמָזִים בְּצֵל הַה״א שֶׁל שֵׁם הוָיָה), which is the line not attached to its roof (שֶׁהוּא הַקָּו שֶׁאֵינוֹ מְחוּבָּר לְגַגּוֹ). All this I have explained in the Gate of the World of Beri’ah (כָּל זֶה בֵּאַרְתִּי בְּשַׁעַר עוֹלָם הַבְּרִיאָה). And this opening (וְהַפֶּתַח הַזֶּה) the Holy One Blessed Be He opened for Menasheh son of Chizkiyahu, king of Yehudah (פָּתַח הקב״ה לִמְנַשֶּׁה בֶּן חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה), as it is said: “And He dug for him” (וַיֶּחְתַּר לוֹ) (II Chronicles 33:13), that He dug for him a passage beneath the Throne of His Glory (שֶׁחָתַר לוֹ חֲתִירָה מִתַּחַת כִּסֵּא כְבוֹדוֹ) (Talmud Yerushalmi Sanhedrin 51a). And the one who understands will understand (וְהַמֵּבִין יָבִין). And for this there is need of repentance and purity (וְלָזֶה צָּרִיךְ תְּשׁוּבָה וְטָהֳרָה), and great holiness (וּקְדוּשָּׁה גְּדוֹלָה), and the continual subjugation of the heart (וְהַכְנָעַת הַלֵּב בְּתָמִידוּת), until the Holy One Blessed Be He takes him from the hand of the court of the angels to Himself (עַד שֶׁיִּקָּחֵהוּ הקב״ה מִיָּד הַבֵּית דִּין שֶׁל הַמַּלְאָכִים, אֵלָיו).