כתיב (תהלים פ"ד) כי שמש ומגן ה' אלהים, פי' כי שם הוי"ה נקרא שמש, וז"ש שמש ומגן פי' כמו מחיצה המגין בעד אור השמש, הוא הדמיון כמו ה' אלהים, ר"ל כמו שאי אפשר להסתכל בשמש, מגודל אור הבהירות שלו, אם לא על ידי מגן ומסך המבדיל, שהוא המגין בעד אור השמש, שיוכלו חלושי הראות ליהנות מאורו, כך הוא שם הוי"ה ב"ה אורו רב מאוד, מגודל אור בהירותו, לכך הוצרך לצמצמו ולהגבילו בתוך שם אלהים גימטריא הטבע שהוא המגן.
And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne to the first-born of the captive that was in the dungeon . . . (ibid. 12:29)
The verse says: “For L‑rd G‑d (YHVH Elokim) is a sun and a shield” (Psalms 84:12). The name YHVH is compared to the sun, [and the name Elokim] to a screen that shields us from its rays. For just as it is impossible to gaze at the light of the sun except through a filter, which allows the weak of vision to benefit from its rays, so the light of G‑d’s name YHVH is so intense that it must be diminished and contained within the name Elokim, which has the equivalent numerical value as the word “nature.”10It is impossible for human beings, in their present state of existence, to perceive G‑d through His name YHVH, as G‑d said to Moses: “No man shall see Me and live” (Exodus 33:20). Instead, G‑d conceals this revelation within the natural order of creation, corresponding to the name Elokim.
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וזהו שאמרו רבותינו ז"ל (נדרים ד"ח ע"ב) לעתיד לבוא הקב"ה מוציא חמה מנרתיקה, שהוא שם אלהים, גימטריא הטבע, שעתה הוא מלובש בתוכו, וצדיקים מתרפאין בה שיקויים בהם (ישעיהו ל׳:כ׳) והיו עיניך רואות את מוריך, ויהיה ההנהגה עמהם למעלה מהטבע ויוכלו לקבל בהירותו ורחמיו הגדולים, אבל לא כן הרשעים אלא מתלהטין כמו"ש הנביא (ישעיה מ, ב) ה' כגבור יצא, כלומר אף על פי שהוא הוי"ה מדת הרחמים, עם כל זה כשיוציא שם הוי"ה מנרתיקה ילבוש נקם כגבור וכו', שיתהפך לרשעים מדת הרחמים למדת הדין כמו שכתוב (בפ' בא) וה' הכה כל בכור, וכתיב (בפ' בראשית) ויאמר ה' אמחה וגו': (כש"ט ח"ב דכ"ד ע"ג).
Thus, our Sages taught: “In the future, G‑d will take the sun out of its shield, the righteous will be healed by it, and the wicked will be judged in it.”11Nedarim 8b, on the verses from Malachi: “For, behold, the day comes, it burns like a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L‑rd of hosts, and it shall leave them neither root nor branch. But for you who fear My name, the sun of righteousness shall arise with healing in its wings; and you shall go forth, and gambol as calves out of the stall” (Malachi 3:19-20). See also, Isaiah 30:26: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the L‑rd binds up the bruise of His people and heals the stroke of their wound.” That is, [He will take the name YHVH] out of the name Elokim – nature –which now conceals it. Then the verse will be fulfilled: “And your eyes shall behold your Master” (Isaiah 30:20). G‑d will lead them above the natural order, and they will perceive His great light and compassion. The wicked, however, will be burned by [this revelation], as the prophet said: “YHVH will go forth as a mighty man” (Isaiah 42:13). That is, even though the name YHVH represents the attribute of compassion, when it leaves of its “sheath,” it wreaks vengeance like a warrior. Because for the wicked, the trait of Compassion is transformed to the trait of Judgment.12In the World to Come, the revelation of G‑d will be perceived differently by each individual. Those who lived lives of holiness will have the vessels to perceive this light in a way that heals. Those whose lives are impure will experience this revelation as a destructive force. As the verses say: “And YHVH smote all the firstborn in the land of Egypt,”13See Exodus 11:4: ‘Thus says the L‑rd: At about midnight, I will go out in the midst of Egypt,” which Unkelos translates as “I will reveal myself in the midst of Egypt.” In other words, the same revelation which killed the Egyptian firstborn brought about the redemption of the Jews. See R. Tzadok HaKohen of Lublin, Tzidkas HaTzadik 171, for a similar idea. and “And YHVH said: ‘I will blot out man whom I have created from the face of the earth” (Genesis 6:7). Kesser Shem Tov, part 2, p. 24c
כתיב (תהלים פ"ד) כי שמש ומגן ה' אלהים, פי' כי שם הוי"ה נקרא שמש, וז"ש שמש ומגן פי' כמו מחיצה המגין בעד אור השמש, הוא הדמיון כמו ה' אלהים, ר"ל כמו שאי אפשר להסתכל בשמש, מגודל אור הבהירות שלו, אם לא על ידי מגן ומסך המבדיל, שהוא המגין בעד אור השמש, שיוכלו חלושי הראות ליהנות מאורו, כך הוא שם הוי"ה ב"ה אורו רב מאוד, מגודל אור בהירותו, לכך הוצרך לצמצמו ולהגבילו בתוך שם אלהים גימטריא הטבע שהוא המגן.
And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne to the first-born of the captive that was in the dungeon . . . (ibid. 12:29) The verse says: “For L‑rd G‑d (YHVH Elokim) is a sun and a shield” (Psalms 84:12). The name YHVH is compared to the sun, [and the name Elokim] to a screen that shields us from its rays. For just as it is impossible to gaze at the light of the sun except through a filter, which allows the weak of vision to benefit from its rays, so the light of G‑d’s name YHVH is so intense that it must be diminished and contained within the name Elokim, which has the equivalent numerical value as the word “nature.”10It is impossible for human beings, in their present state of existence, to perceive G‑d through His name YHVH, as G‑d said to Moses: “No man shall see Me and live” (Exodus 33:20). Instead, G‑d conceals this revelation within the natural order of creation, corresponding to the name Elokim.
וזהו שאמרו רבותינו ז"ל (נדרים ד"ח ע"ב) לעתיד לבוא הקב"ה מוציא חמה מנרתיקה, שהוא שם אלהים, גימטריא הטבע, שעתה הוא מלובש בתוכו, וצדיקים מתרפאין בה שיקויים בהם (ישעיהו ל׳:כ׳) והיו עיניך רואות את מוריך, ויהיה ההנהגה עמהם למעלה מהטבע ויוכלו לקבל בהירותו ורחמיו הגדולים, אבל לא כן הרשעים אלא מתלהטין כמו"ש הנביא (ישעיה מ, ב) ה' כגבור יצא, כלומר אף על פי שהוא הוי"ה מדת הרחמים, עם כל זה כשיוציא שם הוי"ה מנרתיקה ילבוש נקם כגבור וכו', שיתהפך לרשעים מדת הרחמים למדת הדין כמו שכתוב (בפ' בא) וה' הכה כל בכור, וכתיב (בפ' בראשית) ויאמר ה' אמחה וגו':
(כש"ט ח"ב דכ"ד ע"ג).
Thus, our Sages taught: “In the future, G‑d will take the sun out of its shield, the righteous will be healed by it, and the wicked will be judged in it.”11Nedarim 8b, on the verses from Malachi: “For, behold, the day comes, it burns like a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L‑rd of hosts, and it shall leave them neither root nor branch. But for you who fear My name, the sun of righteousness shall arise with healing in its wings; and you shall go forth, and gambol as calves out of the stall” (Malachi 3:19-20). See also, Isaiah 30:26: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the L‑rd binds up the bruise of His people and heals the stroke of their wound.” That is, [He will take the name YHVH] out of the name Elokim – nature –which now conceals it. Then the verse will be fulfilled: “And your eyes shall behold your Master” (Isaiah 30:20). G‑d will lead them above the natural order, and they will perceive His great light and compassion. The wicked, however, will be burned by [this revelation], as the prophet said: “YHVH will go forth as a mighty man” (Isaiah 42:13). That is, even though the name YHVH represents the attribute of compassion, when it leaves of its “sheath,” it wreaks vengeance like a warrior. Because for the wicked, the trait of Compassion is transformed to the trait of Judgment.12In the World to Come, the revelation of G‑d will be perceived differently by each individual. Those who lived lives of holiness will have the vessels to perceive this light in a way that heals. Those whose lives are impure will experience this revelation as a destructive force. As the verses say: “And YHVH smote all the firstborn in the land of Egypt,”13See Exodus 11:4: ‘Thus says the L‑rd: At about midnight, I will go out in the midst of Egypt,” which Unkelos translates as “I will reveal myself in the midst of Egypt.” In other words, the same revelation which killed the Egyptian firstborn brought about the redemption of the Jews. See R. Tzadok HaKohen of Lublin, Tzidkas HaTzadik 171, for a similar idea. and “And YHVH said: ‘I will blot out man whom I have created from the face of the earth” (Genesis 6:7).
Kesser Shem Tov, part 2, p. 24c