It is proper for man to imitate his Creator, resembling Him in both likeness and image according to the secret of the Supernal Form. Because the chief Supernal image and likeness is in deeds, a human resemblance merely in bodily appearance and not in deeds debases that Form. Of the man who resembles the Form in body alone it is said: 'A handsome form whose deeds are ugly.' For what value can there be in man's resemblance to the Supernal Form in bodily limbs if his deeds have no resemblance to those of his Creator? Consequently, it is proper for man to imitate the acts of the Supernal Crown, which are the thirteen highest attributes of mercy hinted at in the verses:
Who is a God like unto Thee, that beareth iniquity And passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, Because he delighteth in mercy. He will again have compassion upon us; He will subdue our iniquities: And Thou wilt cast all their sins into the depths of the sea. Thou wilt show faithfulness to Jacob, mercy to Abraham As Thou has sworn unto our fathers from the days of old.Hence it is proper that these thirteen attributes, which we shall now expound, be found in man.
This is the meaning of Cain's plea: 'My sin is too great to bear,' interpreted by our Rabbis of blessed memory as: 'Thou bearest (that is to say, Thou nourisheth and sustaineth) the whole world; is my sin so heavy that Thou canst not bear it (that is, sustain it until I repent)?'
This is the greatest quality of tolerance, that He nourishes and sustains
the evil creature brought from which a man should learn until the
latter repents. From which a man should learn the degree of patience
in bearing his neighbor's yoke and the evils done by his neighbor
even when those evils still exist. So that even when his neighbor
offends he bears with him until the wrong is righted or until it
vanishes of its own accord and so forth.
In both likeness and image. 'And God said: "Let us make man in our image, after our likeness..."' (Gen. 1:26)
the secret of the Supernal Form, ie of the Supernal Man.
the chief Supernal image and likeness is in deeds. The Kabbalists think of the Sephiroth as mainly attributes, ways in which the divine Providence manifests itself.
the thirteen highest attributes of mercy. According to the Rabbinic interpretation of Ex. 34:6-7 , there are thirteen divine attributes of mercy to be mentioned in prayer )R.H 17b). The Kabbalists, however, speak, in addition, of thirteen higher attributes, belonging to Crown, which contains no judgment. These are hinted at in the verses quoted by C. V Joseph Gikatilla's Sha'are 'Orah, Gate X, pp. 104b-105a, Zohar III, p. 62 and 131b.
Who is a God.. Micah VII 18-20
a patient King. Lit. a King Who is insulted, Heb. ne'elabh.
to say the word 'moment' A Talmudic expression for a 'split second,' Ber. 7a
to Jeroboam 'And it came to pass, when the king heard the saying of the man of God, which he cried against the alter in Beth-el, that Jeroboam put forth his hand from the altar, saying: "Lay hold on him." And his hand, which he put forth against him, dried up, so that he could not draw it back to him' (I Kings XIII. 4)
the ministering angels In the early Kabbalistic work, Pirke Hekhaloth, ed. S. A. Wertheimer, Jer. 1889, Chapter 18.4 (new ed. in Bate Midrashoth, A. J. Wertheimer, Jer. 1950, p. 95).
as we have been taught 'Aboth IV. 13, interpreted by the Kabbalists literally as a demon created by man's sin.
Cain's plea Gen. 4:13
interpreted by our Rabbis B.R XXII.11, Yalkut, Gen. 38 where the wording is 'Thou bearest those above and below.' C. Interprets this as referring to the destroying angel.