Rachum

Rachum is the second tikkun of the thirteen tikkunei dikna of Arich Anpin, corresponding to the attribute of "bearing iniquity" among the thirteen attributes mentioned by the prophet Micah.

Its Meaning

This tikkun, being among the first tikkunim, is mentioned extensively in both revealed Torah and Chassidus. For example, in the words of Chazal we find "Cleave to His attributes - just as He is merciful (rachum), so too you should be merciful..." Similarly, at the beginning of Etz Chaim, this attribute is mentioned as the reason for the creation of the world (although there is no reason for [Divine] will, after the will there is a reason and definition for creation which is its root).

This attribute is already part of the tzimtzumim (contractions), because from His essence, the attributes of mercy and graciousness are not applicable, unless there is a concept of worlds and creatures upon whom the attribute of mercy can fall. As written in Otzrot Chaim at its beginning: "For if there is no one in the world to receive mercy from Him, how can He be called merciful?"

This is the meaning of "Remember Your mercies, Hashem, and Your kindnesses, for they are eternal," that these attributes are in the category of worlds (olamot), and therefore regarding His essence, which is not in the category of worlds at all. And even now that the worlds have come into existence, nevertheless, everything before Him is considered as nothing, meaning that in truth, He alone exists as before the world was created, and all creations are nullified in existence like the radiance of the sun when it is within the body of the sun itself.

Its essence is tzimtzum (contraction), and in the words of the Maggid of Mezritch: "Just as He is merciful (rachum), the explanation is that rachum contains the letters of chomer (matter). This means that the Holy One, blessed be He, cannot have mercy on coarse matter, and how can coarse, thick matter exist in the most refined thought? Only if He contracts Himself to have matter in His thought, then He has mercy upon it. And from where does this contraction come? It comes when a person is merciful, then he causes the Holy One, blessed be He, to clothe Himself in garments and contract Himself, as it were, and also have mercy upon us. This is the meaning of 'just as He is merciful,' and this brings mercy."

The difference between how this attribute shines during the year together with the other attributes and how it shines in the month of Elul is that during the rest of the year, its illumination is "merciful, etc." only regarding physical life, but in Elul its illumination is to awaken a person to teshuvah and return him to his source.

See Also

• Rachamim (Mercy)