Chasidut for Rosh Hashanah 34:19

And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.

An alternative explanation of the line: ‎ויעבור ה' על פניו ‏ויקרא וגו'‏‎, “Hashem passed before him and proclaimed, ‎etc.;” also based on the statement in Rosh Hashanah 17 that ‎G’d wrapped Himself in a prayer shawl similar to the one worn by ‎the reader leading the congregation in prayer.‎
G’d is advising Moses that if, when praying for forgiveness, ‎the Jewish people will emulate the example set for them by ‎‎Hashem, He will forgive their sins and they will have ‎atonement. We need to understand this statement of the Talmud ‎on a less simplistic level, of course. The Talmud Avodah ‎Zarah 3 provides the key to a more mature understanding of ‎this statement in the Talmud. The Talmud there explains that G’d ‎does not deal with the Jewish people in the manner that a despot ‎deals with his subjects when they have been guilty of violating his ‎decrees. The reason for this is that after all, the Jewish people ‎were the principal reason why G’d created the universe in the ‎first place as stated explicitly in Yalkut Shimoni 1,2 that the ‎world was created on account of Israel which is called ‎ראשית‎ ‎‎(Jeremiah 2,3). If G’d were to apply the yardstick to Israel that ‎befits its lofty standing in the celestial regions, it would not have ‎a chance to survive for a single hour as the burden imposed upon ‎them of having to serve as a model for other creatures would ‎have been too overwhelming.
‎[Compare when Moses said to Aaron that his sons died ‎not because they were so undeserving to live, objectively, but on ‎account of the principle of ‎בקרובי אקדש ‏‎, that G’d is especially ‎strict with people who have become intimates of His, so that He ‎would not be accused of favoritism. (Leviticus 10,3) Ed.]‎
G’d is aware that not withstanding the fact that since man’s ‎source of life is rooted in the holy and Divine root of the Creator ‎Himself, and he could therefore be expected to emulate his ‎Creator and be almost equally pure and holy, the fact remains, as ‎our sages have stated: ‎אין צדיק ולא יחטא‎, “there has not yet been a ‎righteous human being who has not committed a sin on at least ‎one occasion.” While it is true that a king’s son is expected to lead ‎a life that reflects his aristocratic background, nonetheless the ‎king will not disown his son if now and again he stepped out of ‎line. The Jewish people too, are called G’d’s Children, so G’d will ‎not turn His back on them because they have sometimes sinned, ‎inadvertently, in most cases. G’d promises Moses in our verse that ‎He will adopt the less stringent yardsticks for judging man, a ‎yardstick that is compatible with conditions on earth, an ‎environment that is fraught with a multitude of temptations. ‎When a rich man, comes face to face with a poor man, he is ‎aware that only by the grace of G’d does he enjoy so much more ‎material wealth than his less fortunate peer, and reflecting on ‎this fact he will supply the poor man with what he needs to ‎augment his livelihood.