The Matter of Mentioning His Blessed Attributes in Our Prayer

עִנְיַן הַזְכָּרַת מִדּוֹתָיו יִתְבָּרַךְ בְּתְפִלָּתֵנוּ

Prayer likewise is arranged according to the structures of the actions of the Emanator (הַתְּפִלָּה כְּמוֹ כֵן מְסֻדֶּרֶת עַל פִּי סִדְרֵי פְּעוּלוֹת הַמַּאֲצִיל), which need to be awakened according to the matter upon which we are praying (הַצְּרִיכוֹת לְהִתְעוֹרֵר לְצֹרֶךְ הָעִנְיָן אֲשֶׁר אָנוּ מִתְפַּלְּלִים עָלָיו). Therefore, we intend in the words of prayer to arouse the action of the Emanator now in this way, and now in that way according to the need (וְלָכֵן נְכַוֵּן בִּמְלוֹת הַתְּפִלָּה לְעוֹרֵר פְּעוּלַּת הַמַּאֲצִיל עַתָּה בַּדֶּרֶךְ הַזֶּה, וְעַתָּה בַּדֶּרֶךְ הַזֶּה לְפִי הַצֹּרֶךְ). And this means nothing other than to awaken the Emanator to act in this manner (וְזֶה אֵינוֹ רוֹצֶה לוֹמַר אֶלָּא לְעוֹרֵר הַמַּאֲצִיל לִפְעֹל כָּךְ), for it is all one—whether you say, “to awaken the actions of the Emanator,” or, “to awaken the Emanator to act” (כִּי הַכֹּל אֶחָד - אִם תֹּאמַר לְעוֹרֵר פְּעוּלוֹת הַמַּאֲצִיל אוֹ לְעוֹרֵר הַמַּאֲצִיל לִפְעֹל).

It is like a person who says to his fellow, “I implore your attribute of goodness that you do this thing,” which means nothing other than, “I implore you that, through your attribute of goodness, you do this thing” (וּכְאָדָם הָאוֹמֵר לַחֲבֵרוֹ: אֶחֱלָה מִדַּת טוּבְךָ שֶׁתַּעֲשֶׂה הַדָּבָר הַזֶּה, וְאֵינוֹ אֶלָּא אֶחֱלָה אוֹתְךָ שֶׁבְּמִדָּה טוֹבָה תַּעֲשֶׂה הַדָּבָר הַזֶּה). Thus too, our intention regarding the Sefirot is such, for they are nothing other than the actions of the Emanator (כֵּן הוּא לְכַוֵּן בַּסְּפִירוֹת, שֶׁאֵינָם אֶלָּא פְּעוּלוֹת הַמַּאֲצִיל).

Indeed, when we speak respectfully before a king, saying, “I will bow to the splendor of the majesty of your glory,” or, “I will kneel before the height of your dominion,” what we mean is: “to you” (וּבֶאֱמֶת, כַּאֲשֶׁר בְּדֶרֶךְ כָּבוֹד נְדַבֵּר אֶל הַמֶּלֶךְ, בְּאָמְרֵנוּ: אֶשְׁתַּחֲוֶה אֶל הֲדַר כְּבוֹד הוֹדֶךָ, אָכִף אֶל רוּם מֶמְשַׁלְתֶּךָ, וְרוֹצֶה לוֹמַר - אֵלֶיךָ). So too, we speak before the Emanator in a manner of honor when we mention His actions and direct our intention toward them (כֵּן נְדַבֵּר לִפְנֵי הַמַּאֲצִיל בְּדֶרֶךְ כָּבוֹד בְּהַזְכִּירֵנוּ פְּעוּלוֹתָיו וּבְכַוְּנֵנוּ בָּהֶם).

This would not be the case if they were other things - angels, or even mere vessels (מַה שֶּׁלֹּא הָיָה כֵּן אִם הָיוּ דְבָרִים זוּלָתוֹ - מַלְאָכִים אוֹ אֲפִלּוּ כֵּלִים), for the Emanator, blessed be He, would not desire that we pray to others on His behalf (כִּי לֹא הָיָה הַמַּאֲצִיל בָּרוּךְ הוּא רוֹצֶה שֶׁנִּתְפַּלֵּל לַאֲחֵרִים בַּעֲבוּרוֹ). But to mention His greatness in a manner of honor, by way of His actions (אֲבָל לְהַזְכִּיר גְּדֻלָּתוֹ בְּדֶרֶךְ כָּבוֹד עַל שֵׁם מַעֲשָׂיו), so that our heart not mislead us to utter His great Name, for we do not even possess a name sufficient to mention Him (לְבִלְתִּי יַשִּׂיאֵנוּ לִבֵּנוּ לְהַזְכִּיר שְׁמוֹ הַגָּדוֹל, אֲשֶׁר אֵין לָנוּ אֲפִלּוּ שֵׁם מַסְפִּיק לְהַזְכִּירוֹ) - this is surely a desirable way before Him, and most fitting and proper (זֶה וַדַּאי דֶּרֶךְ רָצוּי לְפָנָיו, וְרָאוּי וְנָכוֹן מְאֹד). Even though He has arranged His actions to be governed according to our deeds (אַף כִּי הֵכִין הוּא פְּעוּלוֹתָיו לִהְיוֹת מִתְנַהֲגוֹת עַל פִּי מַעֲשֵׂינוּ), and as He prepared them for us, so we come before Him to mention Him by the name of the action He willed to perform with us (וּכַאֲשֶׁר הֵכִין לָנוּ - אָנוּ בָּאִים לְפָנָיו לְהַזְכִּירוֹ בְּשֵׁם הַפְּעוּלָה אֲשֶׁר רָצָה לִפְעֹל עִמָּנוּ).