There are bundles and bundles of sins.143Cf. Vayikra Rabbah 21:4; Tzaddik #197; Zimrat Ha'aretz, ibid. “One sin leads to another sin” (Avot 4:2). When a person does one sin, it then causes him to commit related offenses. The later sins are then responsible for still more related wrongs.
Each sin draws along those related to it. All these then follow the first. Unrelated sins are not in that group. This is the concept of bundles and bundles of sins. The first sin, together with the related ones following it, forms one package. Each subsequent sin likewise forms its own package. In this manner, bundles and bundles of sins are created.
Each of these bundles (ChaVeLot) of sins results in the creation of a troop of angels who destroy (meChaVLim) and accuse (ibid., 4:11).
4
וְהַמְחַבְּלִים צוֹעֲקִים: הַב לָנָא חַיֵּי הַב לָנָא מְזוֹנֵי [תן לנו חיים, תן לנו מזון]. כִּי הוּא הַבַּעַל עֲבֵרָה, הַיְנוּ שֶׁהוּא הַבַּעַל שֶׁל הָעֲבֵרָה וְצָרִיךְ לִתֵּן לָהֶם חַיֵּי וּמְזוֹנֵי.
These Destroyers and Accusers cry out, “Give us life! Give us food!” He [the sinner] is the ba'al aveirah (literally, the “husband or owner of sin”). They cry out to the one who committed the sin, who brought them into existence. He is literally their owner and is responsible for them. He is the one who must provide them with food and sustenance.144These Destroyers and Accusers are sustained by performing their mission – namely, by accusing and punishing the sinner who created them (see Rabbi Moshe Cordevero, Tomer Devorah 1:2).
The first sin in the bundle was absolutely without coercion. The sinner must therefore sustain its resultant Destroyer and Accuser. But he must also sustain the other sins in the bundle.
He may argue that these sins were forced onto him. Yet they all resulted from his original, related sin, so this is no excuse. The Destroyers and Accusers can argue that he should have protected himself immediately by observing one of the Torah’s commandments (cf. Sotah 21a; Vayikra Rabbah 21:4). Since he did nothing to protect himself, he must sustain and nourish the entire troop.
The remedy for this is to learn and to observe the Thirteen Attributes of Divine Mercy.145Stated in Exodus 34:6-7 and in Micah 7:18-20. Cf. Rosh HaShanah 17b; Zohar III, 128a, 185b; Zohar Chadash 24c. You must fulfill these Thirteen Attributes by displaying mercy and doing good deeds.146For details on how to accomplish this, see Tomer Devorah 1:2. When you do this, the revelation of the Thirteen Attributes within you stimulates the Thirteen Attributes of Mercy on high, which humble and eliminate the Destroyer bred by your sins. We pray, “God, King, sitting on a throne of mercy … forgiving the sins of His people, removing the first one first.”147Prayer said in Selichot and on Yom Kippur. Cf. Rosh HaShanah 17a. This prayer introduces the Thirteen Attributes.
Through the Thirteen Attributes, God removes the first sin in each bundle. The other sins in the package then return to God, Who then grants them sustenance.
“Your ways” refers to the Thirteen Attributes. Moses asked God, “Let me know Your ways” (Exodus 33:13). Immediately, God revealed the Thirteen Attributes to Moses.
When one learns to observe God’s ways – the Thirteen Attributes – then “sinners will return to You.” The sinners are the sins in the package, which now can return to God.
There is the first among the first on the Other Side (Likutey Moharan I, 242). It is written, “Edom, the first one, went out”148This verse is usually translated, “The first one came out red.” In Hebrew, red is Edom, from which Esau derives this second name (cf. Genesis 25:30; Mavoh She'arim 2:2:8; Shemot Rabbah 15:2). (Genesis 25:25). Therefore, Edom is the first of the first. This is the first one of the initial sins, resulting in all the others.
The Jewish people are so holy that they should not sin at all. Our sins are a product of the Diaspora, where we are under the power of other nations and we must pay them taxes and levies. All sins therefore result from Edom, who is the cause of our exile.149Our present state of exile is usually called “the exile of Edom.” It was brought about by Rome, which is often called Edom. The symbol of Rome is Mars, the red star. Also see Likutey Moharan I, 20:6. This Edom is the first among the first.
Regarding those who drove us into exile, it is written, “Place sin upon their sin” (Psalms 69:28). God places Israel’s sins upon them, which sustains the destroying angels.
The poor are in the category of strict justice, rather than mercy from Above.150The poor are the female element, associated with justice (Zohar I, 13b). Regarding Simeon, it is written, “I will divide them in Jacob and scatter them in Israel” (Genesis 49:7). The Simeonites will go from door to door accepting charity (Bereshit Rabbah 98:10). Therefore, Simeon is in the category of strict justice from Above (Zohar I, 236a).
We also can actually see that the poor can be very cruel. They are in the category of strict justice which contains no mercy (Ketubot 84a; Zohar III, 193a).
Because the poor lack pity and connection to the Thirteen Attributes of Mercy, they cannot on their own arouse these Attributes on high. Thus, the poor must beg G-d for mercy. They must plead before God that He Himself have mercy through the Thirteen Attributes and awaken the Attributes on high. When He does this, He then “removes the first one first.”
It is written, “Recall not our first sins against us; quickly let Your mercy precede us, for we are very poor” (Psalms 79:8). We ask that God “recall not our first sins” in each bundle of sins.
But God removes “the first one first” through the Thirteen Attributes of Mercy. Therefore, we must first arouse these Attributes by practicing them in our own lives.
We ask God, “Quickly, let Your mercy precede us.” We must ask this, “for we are very poor.” We are in the category of the poor who lack mercy. Therefore, we are powerless to awaken the Thirteen Attributes.
Therefore, we spread our hands to God, begging that He Himself awaken the Thirteen Attributes of Mercy: “Quickly, let Your mercy precede us, for we are very poor.” We alone have no power to do this.
“Quickly let Your mercy precede us”: It must come from You, “for we are very poor.” We plead that God do this and then “recall not our first sins against us.” For then He will “remove the first one first” in each bundle of sins, letting the other angels of destruction be automatically removed and destroyed.
דַּע שֶׁיֵּשׁ חֲבִילוֹת חֲבִילוֹת שֶׁל עֲבֵרוֹת, רַחֲמָנָא לִצְלָן, כִּי 'עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה' (אָבוֹת ד), הַיְנוּ כְּשֶׁאָדָם עוֹבֵר עֲבֵרָה ח"ו, אֲזַי עֲבֵרָה רִאשׁוֹנָה גּוֹרֶרֶת אוֹתוֹ לַעֲשׂוֹת עֲבֵרוֹת אֲחֵרוֹת הַשַּׁיָּכִים לָהּ דַּיְקָא. וְכֵן כְּשֶׁעוֹשֶׂה עֲבֵרָה אַחֶרֶת ח"ו, אֲזַי גּוֹרֶרֶת גַּם־כֵּן עֲבֵרוֹת הַשַּׁיָּכִים לָהּ, כִּי כָּל עֲבֵרָה וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרוֹת הַשַּׁיָּכִים לָהּ, וְנִגְרָרִין אַחֲרֶיהָ. אֲבָל לֹא עֲבֵרוֹת שֶׁאֵין שַׁיָּכִים לָהּ. וְזֶה בְּחִינַת חֲבִילוֹת חֲבִילוֹת עֲבֵרוֹת ח"ו.
There are bundles and bundles of sins.143Cf. Vayikra Rabbah 21:4; Tzaddik #197; Zimrat Ha'aretz, ibid. “One sin leads to another sin” (Avot 4:2). When a person does one sin, it then causes him to commit related offenses. The later sins are then responsible for still more related wrongs.
כִּי עֲבֵרָה הָרִאשׁוֹנָה עִם הָעֲבֵרוֹת שֶׁנִּגְרְרוּ אַחֲרֶיהָ דְּהַיְנוּ הַשַּׁיָּכִים לָהּ כַּנַּ"ל הֵם בְּחִינַת חֲבִילָה אַחַת שֶׁל עֲבֵרוֹת. וְכֵן עֲבֵרָה אַחֶרֶת עִם הָעֲבֵרוֹת הַשַּׁיָּכִים לָהּ שֶׁנִּגְרְרוּ אַחֲרֶיהָ הֵם חֲבִילָה אַחֶרֶת וְכוּ' עַד שֶׁנַּעֲשׂוּ ח"ו, חֲבִילוֹת חֲבִילוֹת שֶׁל עֲבֵרוֹת רַחֲמָנָא לִצְלָן.
Each sin draws along those related to it. All these then follow the first. Unrelated sins are not in that group. This is the concept of bundles and bundles of sins. The first sin, together with the related ones following it, forms one package. Each subsequent sin likewise forms its own package. In this manner, bundles and bundles of sins are created.
וּמִכָּל חֲבִילָה וַחֲבִילָה נִבְרֵאת כַּת אַחַת שֶׁל מְחַבְּלִים וּמְקַטְרְגִים (אָבוֹת ד).
Each of these bundles (ChaVeLot) of sins results in the creation of a troop of angels who destroy (meChaVLim) and accuse (ibid., 4:11).
וְהַמְחַבְּלִים צוֹעֲקִים: הַב לָנָא חַיֵּי הַב לָנָא מְזוֹנֵי [תן לנו חיים, תן לנו מזון]. כִּי הוּא הַבַּעַל עֲבֵרָה, הַיְנוּ שֶׁהוּא הַבַּעַל שֶׁל הָעֲבֵרָה וְצָרִיךְ לִתֵּן לָהֶם חַיֵּי וּמְזוֹנֵי.
These Destroyers and Accusers cry out, “Give us life! Give us food!” He [the sinner] is the ba'al aveirah (literally, the “husband or owner of sin”). They cry out to the one who committed the sin, who brought them into existence. He is literally their owner and is responsible for them. He is the one who must provide them with food and sustenance.144These Destroyers and Accusers are sustained by performing their mission – namely, by accusing and punishing the sinner who created them (see Rabbi Moshe Cordevero, Tomer Devorah 1:2).
כִּי עֲבֵרָה הָרִאשׁוֹנָה עָשָׂה בְּלִי הֶכְרֵחַ וְצָרִיךְ בְּוַדַּאי לִתֵּן לָהּ מְזוֹנוֹת, וַאֲפִלּוּ הָעֲבֵרוֹת הָאֲחֵרוֹת הַשַּׁיָּכִים לַעֲבֵרָה הָרִאשׁוֹנָה שֶׁנִּגְרְרוּ אַחֲרֶיהָ צָרִיךְ לִתֵּן לָהֶם גַּם־כֵּן מְזוֹנוֹת.
The first sin in the bundle was absolutely without coercion. The sinner must therefore sustain its resultant Destroyer and Accuser. But he must also sustain the other sins in the bundle.
וְאַף־עַל־פִּי שֶׁהָיָה כְּמוֹ מֻכְרָח לַעֲשׂוֹתָן, כִּי עֲבֵרָה הָרִאשׁוֹנָה גָּרְרָה אוֹתָן כַּנַּ"ל, אַף־עַל־פִּי־כֵן צָרִיךְ לִתֵּן לָהֶם מְזוֹנוֹת, כִּי יֵשׁ לָהֶם טַעֲנָה: 'הָיָה לְךָ לַעֲשׂוֹת מִצְוָה תֵּכֶף אַחַר עֲבֵרָה הָרִאשׁוֹנָה' וְהָיְתָה הַמִּצְוָה מְגִנָּה עָלָיו. עַל־כֵּן צָרִיךְ לִתֵּן לְכֻלָּם מְזוֹנוֹת וְחִיּוּת.
He may argue that these sins were forced onto him. Yet they all resulted from his original, related sin, so this is no excuse. The Destroyers and Accusers can argue that he should have protected himself immediately by observing one of the Torah’s commandments (cf. Sotah 21a; Vayikra Rabbah 21:4). Since he did nothing to protect himself, he must sustain and nourish the entire troop.
וְהַתִּקּוּן הוּא: שֶׁיִּלְמַד לַעֲשׂוֹת וּלְקַיֵּם הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים וַחֲסָדִים. דְּהַיְנוּ שֶׁיִּהְיֶה לוֹ רַחֲמָנוּת וְיַרְבֶּה לַעֲשׂוֹת חֶסֶד, וִיקַיֵּם כָּל הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים. כִּי עַל־יְדֵי שֶׁמְּקַיֵּם הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים עַל־יְדֵי־זֶה הוּא מְעוֹרֵר לְמַעְלָה הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת הָעֶלְיוֹנִים שֶׁל רַחֲמִים וְעַל־יְדֵי־זֶה נִכְנָעִין וְעוֹבְרִין הַמְחַבְּלִים שֶׁנַּעֲשׂוּ עַל־יְדֵי הָעֲבֵרוֹת בִּבְחִינַת: "אֵל מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא רַחֲמִים וְכוּ' מוֹחֵל עֲווֹנוֹת עַמּוֹ מַעֲבִיר רִאשׁוֹן רִאשׁוֹן".
The remedy for this is to learn and to observe the Thirteen Attributes of Divine Mercy.145Stated in Exodus 34:6-7 and in Micah 7:18-20. Cf. Rosh HaShanah 17b; Zohar III, 128a, 185b; Zohar Chadash 24c. You must fulfill these Thirteen Attributes by displaying mercy and doing good deeds.146For details on how to accomplish this, see Tomer Devorah 1:2. When you do this, the revelation of the Thirteen Attributes within you stimulates the Thirteen Attributes of Mercy on high, which humble and eliminate the Destroyer bred by your sins. We pray, “God, King, sitting on a throne of mercy … forgiving the sins of His people, removing the first one first.”147Prayer said in Selichot and on Yom Kippur. Cf. Rosh HaShanah 17a. This prayer introduces the Thirteen Attributes.
הַיְנוּ שֶׁעַל־יְדֵי הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים מַעֲבִיר הַקָּדוֹשׁ־בָּרוּךְ־הוּא עֲבֵרוֹת הָרִאשׁוֹנִים שֶׁבְּכָל חֲבִילָה וַחֲבִילָה וַאֲזַי שְׁאָר הָעֲווֹנוֹת שֶׁבַּחֲבִילָה שָׁבִים אֶל הַשֵּׁם יִתְבָּרַךְ וְהוּא יִתְבָּרַךְ נוֹתֵן לָהֶם חִיּוּת.
Through the Thirteen Attributes, God removes the first sin in each bundle. The other sins in the package then return to God, Who then grants them sustenance.
וְזֶה בְּחִינַת: "אֲלַמְּדָה פֹשְׁעִים דְּרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ" (תְּהִלִּים נא).
It is written, “I will teach rebels Your ways, and sinners will return to You” (Psalms 51:15).
דְּרָכֶיךָ' זֶה בְּחִינַת הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת כְּמוֹ שֶׁכָּתוּב: "הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ" (שְׁמוֹת לג), וְהֶרְאָה לוֹ הַקָּדוֹשׁ־בָּרוּךְ־הוּא הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת.
“Your ways” refers to the Thirteen Attributes. Moses asked God, “Let me know Your ways” (Exodus 33:13). Immediately, God revealed the Thirteen Attributes to Moses.
הַיְנוּ כְּשֶׁלּוֹמְדִים לַעֲשׂוֹת הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת, אֲזַי – "וַחֲטָאִים אֵלֶיךָ יָשׁוּבוּ" הַיְנוּ שֶׁהָעֲבֵרוֹת שֶׁבַּחֲבִילָה שָׁבִים אֶל הַשֵּׁם יִתְבָּרַךְ.
When one learns to observe God’s ways – the Thirteen Attributes – then “sinners will return to You.” The sinners are the sins in the package, which now can return to God.
אַךְ מֵאַיִן הַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹתֵן לָהֶם חִיּוּת?
We must now understand how God sustains these angels of destruction.
דַּע, כִּי יֵשׁ בַּסִּטְרָא אָחֳרָא בְּחִינַת רִאשׁוֹן לָרִאשׁוֹנִים, דְּהַיְנוּ בְּחִינַת אֱדוֹם שֶׁנִּקְרָא רִאשׁוֹן כְּמוֹ שֶׁכָּתוּב (בְּרֵאשִׁית כב): "וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי", וְהוּא בְּחִינַת רִאשׁוֹן לָרִאשׁוֹנִים, דְּהַיְנוּ שֶׁהוּא רִאשׁוֹן לְהָעֲבֵרוֹת הָרִאשׁוֹנִים הַנַּ"ל, כִּי כֻּלָּם נִמְשָׁכִים וּבָאִים עַל־יָדוֹ.
There is the first among the first on the Other Side (Likutey Moharan I, 242). It is written, “Edom, the first one, went out”148This verse is usually translated, “The first one came out red.” In Hebrew, red is Edom, from which Esau derives this second name (cf. Genesis 25:30; Mavoh She'arim 2:2:8; Shemot Rabbah 15:2). (Genesis 25:25). Therefore, Edom is the first of the first. This is the first one of the initial sins, resulting in all the others.
כִּי בֶּאֱמֶת לְפִי גֹּדֶל קְדֻשַּׁת יִשְׂרָאֵל, אֵין רָאוּי לָהֶם כְּלָל לַעֲשׂוֹת עֲבֵרוֹת ח"ו, רַק מֵחֲמַת תֹּקֶף הַגָּלוּת שֶׁסּוֹבְלִים מֵהָאֻמּוֹת עַל־יְדֵי מִסִּים וְאַרְנוֹנִיּוֹת, מֵחֲמַת זֶה בָּאִים לַעֲבֵרוֹת ח"ו. נִמְצָא שֶׁכָּל הָעֲבֵרוֹת נִמְשָׁכִים עַל־יְדֵי אֱדוֹם, עַל־יְדֵי שֶׁאָנוּ מְסוּרִים בַּגָּלוּת אֶצְלוֹ וְהוּא בְּחִינַת רִאשׁוֹן לָרִאשׁוֹנִים כַּנַּ"ל.
The Jewish people are so holy that they should not sin at all. Our sins are a product of the Diaspora, where we are under the power of other nations and we must pay them taxes and levies. All sins therefore result from Edom, who is the cause of our exile.149Our present state of exile is usually called “the exile of Edom.” It was brought about by Rome, which is often called Edom. The symbol of Rome is Mars, the red star. Also see Likutey Moharan I, 20:6. This Edom is the first among the first.
וְעַל־כֵּן הַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹתֵן הָעֲווֹנוֹת עָלָיו, וְנִמְשָׁךְ לָהֶם חִיּוּת מִמֶּנּוּ.
Therefore, God places all our sins on Edom, who must sustain them.
וְזֶה בְּחִינַת "תְּנָה עָוֹן עַל עֲוֹנָם" (תְּהִלִּים סט), הַיְנוּ שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹתֵן עָלָיו הָעֲווֹנוֹת שֶׁל יִשְׂרָאֵל וְנִמְשָׁךְ לָהֶם חִיּוּת מִמֶּנּוּ.
Regarding those who drove us into exile, it is written, “Place sin upon their sin” (Psalms 69:28). God places Israel’s sins upon them, which sustains the destroying angels.
וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי הָרַחֲמָנוּת שֶׁעַל־יְדֵי זֶה מְעוֹרְרִין הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים כַּנַּ"ל.
This is accomplished through pity, which arouses the Thirteen Attributes of Mercy.
אֲבָל הָעֲנִיִּים שֶׁאֵין לָהֶם מִדַּת רַחֲמָנוּת, מִפְּנֵי שֶׁהֵם בְּחִינַת "תֻּקְפָּא דְּדִינָא", [בְּחִינַת שִׁמְעוֹן שֶׁנֶּאֱמַר בּוֹ (בְּרֵאשִׁית מט): "אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל", שֶׁהֵם מְחַזְּרִין עַל הַפְּתָחִים (בְּרֵאשִׁית רַבָּא צח). וְשִׁמְעוֹן הוּא בְּחִינַת גְּבוּרוֹת וְדִינִים כַּמּוּבָא (זֹהַר בְּרֵאשִׁית רלו: שְׁמוֹת ו.)]
The poor are in the category of strict justice, rather than mercy from Above.150The poor are the female element, associated with justice (Zohar I, 13b). Regarding Simeon, it is written, “I will divide them in Jacob and scatter them in Israel” (Genesis 49:7). The Simeonites will go from door to door accepting charity (Bereshit Rabbah 98:10). Therefore, Simeon is in the category of strict justice from Above (Zohar I, 236a).
וּכְמוֹ שֶׁאָנוּ רוֹאִין בְּחוּשׁ שֶׁהֵם אַכְזָרִים מְאֹד, כִּי אֵין לָהֶם מִדַּת רַחֲמָנוּת מֵחֲמַת שֶׁהֵם בְּחִינַת תֻּקְפָּא דְּדִינָא וְאֵין מְרַחֲמִים בַּדִּין.
We also can actually see that the poor can be very cruel. They are in the category of strict justice which contains no mercy (Ketubot 84a; Zohar III, 193a).
וּמֵאַחַר שֶׁאֵין לָהֶם רַחֲמָנוּת, דְּהַיְנוּ בְּחִינַת הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים וְאֵין יְכוֹלִין לְעוֹרֵר הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת הָעֶלְיוֹנִים, עַל־כֵּן צְרִיכִין לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ רַחֲמִים, דְּהַיְנוּ שֶׁצְּרִיכִין לְבַקֵּשׁ וּלְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁיְּרַחֵם מֵעַצְמוֹ יִתְבָּרַךְ עִם הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁלּוֹ וִיעוֹרֵר בְּרַחֲמָיו הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים וְיַעֲבִיר רִאשׁוֹן רִאשׁוֹן.
Because the poor lack pity and connection to the Thirteen Attributes of Mercy, they cannot on their own arouse these Attributes on high. Thus, the poor must beg G-d for mercy. They must plead before God that He Himself have mercy through the Thirteen Attributes and awaken the Attributes on high. When He does this, He then “removes the first one first.”
וְזֶה בְּחִינַת: "אַל תִּזְכָּר לָנוּ עֲוֹנוֹת רִאשׁוֹנִים מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ כִּי דַּלּוֹנוּ מְאֹד" (תְּהִלִּים עט), הַיְנוּ שֶׁאָנוּ מְבַקְּשִׁים מֵהַשֵּׁם יִתְבָּרַךְ לְבַל יִזְכֹּר לָנוּ עֲווֹנוֹת הָרִאשׁוֹנִים שֶׁבְּכָל חֲבִילָה וַחֲבִילָה שֶׁל עֲווֹנוֹת כַּנַּ"ל.
It is written, “Recall not our first sins against us; quickly let Your mercy precede us, for we are very poor” (Psalms 79:8). We ask that God “recall not our first sins” in each bundle of sins.
דְּהַיְנוּ שֶׁיַּעֲבִיר רִאשׁוֹן רִאשׁוֹן שֶׁבְּכָל חֲבִילָה וַחֲבִילָה כַּנַּ"ל. בְּחִינַת מַעֲבִיר רִאשׁוֹן רִאשׁוֹן וְכוּ' כַּנַּ"ל. שֶׁעַל יְדֵי זֶה מִמֵּילָא בְּטֵלִין וְנִסְתַּלְּקִין כָּל שְׁאָר הָעֲווֹנוֹת שֶׁבְּכָל חֲבִילָה וַחֲבִילָה כַּנַּ"ל.
We plead that He “remove the first one first” in each bundle. Then the other sins in the package are automatically discarded and destroyed.
אַךְ לָזֶה הָיִינוּ צְרִיכִים לְקַיֵּם כָּל הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים כְּדֵי לְעוֹרֵר עַל יְדֵי זֶה שְׁלֹשׁ־עֶשְׂרֵה מִדּוֹת הָעֶלְיוֹנִים שֶׁעַל־יְדֵי זֶה הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַעֲבִיר רִאשׁוֹן רִאשׁוֹן וְכוּ' כַּנַּ"ל.
But God removes “the first one first” through the Thirteen Attributes of Mercy. Therefore, we must first arouse these Attributes by practicing them in our own lives.
וְעַל זֶה אָנוּ מְבַקְּשִׁין 'מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ' דַּיְקָא 'כִּי דַלֹּנוּ מְאֹד', הַיְנוּ כִּי אֲנַחְנוּ דַלִּים וְאֶבְיוֹנִים מְאֹד וְאֵין לָנוּ מִדַּת הָרַחֲמָנוּת כַּנַּ"ל, וְאֵין לָנוּ כֹּחַ שֶׁאֲנַחְנוּ נִזְכֶּה לְעוֹרֵר הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים.
We ask God, “Quickly, let Your mercy precede us.” We must ask this, “for we are very poor.” We are in the category of the poor who lack mercy. Therefore, we are powerless to awaken the Thirteen Attributes.
עַל־כֵּן אָנוּ פּוֹרְשִׂים כַּפֵּינוּ לְפָנָיו יִתְבָּרַךְ וּמִתְחַנְּנִים אֵלָיו שֶׁיְּעוֹרֵר בְּעַצְמוֹ הַשְּׁלֹשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים, כִּי אָנוּ אֵין לָנוּ כֹּחַ לְעוֹרְרָם 'כִּי דַּלֹּנוּ מְאֹד' וְכוּ' כַּנַּ"ל.
Therefore, we spread our hands to God, begging that He Himself awaken the Thirteen Attributes of Mercy: “Quickly, let Your mercy precede us, for we are very poor.” We alone have no power to do this.
וְזֶהוּ 'מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ' דַּיְקָא מֵעַצְמְךָ 'כִּי דַּלֹּנוּ מְאֹד' וְכוּ' כַּנַּ"ל, וְעַל־יְדֵי זֶה 'אַל תִּזְכֹּר לָנוּ עֲווֹנוֹת רִאשׁוֹנִים' בְּחִינַת 'מַעֲבִיר רִאשׁוֹן רִאשׁוֹן' וְכוּ' כַּנַּ"ל.
“Quickly let Your mercy precede us”: It must come from You, “for we are very poor.” We plead that God do this and then “recall not our first sins against us.” For then He will “remove the first one first” in each bundle of sins, letting the other angels of destruction be automatically removed and destroyed.