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<DIV><FONT face=Arial size=2>A version of the following shiur in power point is
available at<BR> <A
href="http://www.tanach.org/special/13mid.ppt">www.tanach.org/special/13mid.ppt</A></FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>************************************************************</DIV>
<DIV> </DIV>
<DIV>
GOD'S THIRTEEN MIDDOT HA-RACHAMIM</DIV>
<DIV> </DIV>
<DIV> for SELICHOT,
ROSH HA'SHANA & YOM KIPPUR</DIV>
<DIV> </DIV>
<DIV> Our recitation of the thirteen 'middot
ha-rachamim'<BR>[God's thirteen attributes of mercy] is certainly the
focal<BR>point of the 'selichot' prayers and the highlight of 'ne'ila'<BR>on Yom
Kippur. But how are we to understand this recitation?<BR>Is it a 'hokus
pokus' type magic formula through which one can<BR>achieve automatic
atonement?<BR> In the following shiur, we attempt to
prove quite the<BR>opposite. By undertaking a comprehensive analysis of
when and<BR>why God first declared these middot (in the aftermath of
'chet<BR>ha-egel'), we will show how their recitation relates to the<BR>very
essence of 'tefilla' [prayer] and our special<BR>relationship with
God.<BR> Our conclusions will also help us appreciate
the<BR>transition from Rosh Ha'shana to Yom Kippur; as the focus of<BR>our
prayers shifts from 'din' [judgement] to 'rachamim'<BR>[mercy].</DIV>
<DIV> </DIV>
<DIV>INTRODUCTION - FROM CREATION TO COVENANT<BR> When
we speak of 'attributes' [middot] in relation to<BR>people, we usually find that
they are not absolute. For<BR>example, the same person can be a loving,
kind, and merciful<BR>father, while at work he can be a strict, demanding,
and<BR>uncompromising boss over his employees. The reason why is<BR>quite
simple - attributes are often a function of a<BR>relationship. So too, we
posit in relationship to God.<BR>Should we find that God exhibits different
attributes - it may<BR>stem from the very nature of His relationship with
man.<BR> In our daily lives, we are all familiar with
the<BR>complexity of relationships, no less so is the nature of
our<BR>relationship with God. In fact, from a certain perspective,<BR>we
could consider Chumash as the story of the development of<BR>the special
relationship that forges between God and the<BR>people of
Israel.<BR> Therefore, we begin our shiur by tracing
that<BR>relationship from its very inception, while paying careful<BR>attention
to how the concept of covenant evolves from Sefer<BR>Breishit to Sefer
Shmot.</DIV>
<DIV> </DIV>
<DIV>BRITOT IN SEFER BREISHIT<BR> Recall from our study
of Sefer Breishit how Gan Eden<BR>reflected an ideal (intense) relationship
between man and God.<BR>However, due to man's sin, that relationship became
tainted<BR>and Adam and Eve were banished from that
garden.<BR> Despite this banishment, God continued His
relationship<BR>with mankind, but at a more distant level. Therefore,
when<BR>Adam's offspring developed into a totally corrupt society, God<BR>found
it necessary to destroy that society with a Flood [i.e.<BR>the mabul], saving
only Noach and his family.<BR> After the mabul, God's
relationship with mankind entered<BR>a new stage, reflected by God's covenant
with Noach ('brit ha-<BR>keshet' / see 9:8-16). Note that for the first
time, we find<BR>a brit between God and mankind, a concept that will be
found<BR>later as well in God's relationship with Am
Yisrael.<BR> God's hopes for the generation of Noach's
offspring were<BR>shattered by the events at Migdal Bavel (see 11:1-9). In
the<BR>aftermath of these various 'failures' of mankind, Sefer<BR>Breishit
shifted it focus to the story of how God chose<BR>Avraham Avinu to become the
forefather of His special nation,<BR>whose goal would be to steer mankind back
in the proper<BR>direction (see 12:1-8, 15:1-20, 17:7-8, 18:17-19
etc.).<BR> As those events unfold, we find once again,
how this<BR>evolving relationship is defined by various britot
[covenants]<BR>between God and Avraham; the classic examples being: -
brit<BR>bein ha-btarim (see 15:18) and brit mila (see 17:7-8) - or<BR>what is
commonly referred to as 'brit avot'.<BR> [For a more complete explanation,
see Seforno in his<BR> introduction to Sefer Breishit, see also TSC
shiurim on<BR> Parshiot Noach & Lech Lecha. See also the
introductory<BR> section of the piyut 'Amitz koach', which describes
the<BR> avodat kohen gadol (that 'nusach ashkenaz' uses for<BR>
Mussaf on Yom Kippur). It is not by chance that its<BR> author
begins that piyut with the story of Creation from<BR> a similar
perspective.]</DIV>
<DIV> </DIV>
<DIV>FROM BRIT AVOT TO BRIT SINAI<BR> Sefer Shmot begins
as God redeems Bnei Yisrael from their<BR>bondage in Egypt, as He promised
Avraham Avinu in brit bein ha-<BR>btarim. But according to that covenant,
Bnei Yisrael were<BR>also destined to inherit the Land of Israel (after
their<BR>redemption), thus fulfilling brit avot.<BR>
However, to enhance the very purpose of brit avot, God<BR>convenes an additional
covenant with Bnei Yisrael at Har<BR>Sinai, before they enter the land.
According to this covenant<BR>[often referred to as 'brit Sinai'), not only will
Bnei<BR>Yisrael become a 'great' nation (see Breishit 12:1-3), they<BR>are to
become a holy nation - a 'goy kadosh' (see Shmot
19:6).<BR> To appreciate this 'upgrade', let's take a
closer look at<BR>God's proposal to Bnei Yisrael, upon their arrival at
Har<BR>Sinai:<BR> "[God summons Moshe and proposes:] 'You have seen what
I<BR> did to Egypt... and now I have brought you to Me.<BR> * Now
then, if you will obey Me faithfully and keep My<BR> brit, and you will be
My segula...<BR> * Then you shall become for Me a kingdom of priests and
a<BR> goy kadosh [holy nation], speak these words to Bnei<BR>
Yisrael" (see Shmot 19:4-6).<BR> <BR> Note
how this proposal describes a 'two sided' deal;<BR>hence a covenant - a
brit. By accepting and keeping God's<BR>special commandments, Am Yisrael
becomes a goy kadosh - a holy<BR>nation - and hence a 'kingdom of priests', thus
representing<BR>God as His special nation.<BR> [Just as within Am Yisrael
the kohen serves as the<BR> representative of God for the twelve tribes -
on a<BR> universal level, the nation of Israel serves as God's<BR>
representative, by acting as a model nation for other<BR> nations to
follow. (See Ramban on Devarim 32:26!)]</DIV>
<DIV> </DIV>
<DIV> Upon their acceptance of this proposal (see
19:7-8), the<BR>next step will be to receive the laws [mitzvot] that will
make<BR>them a goy kadosh. Hence, Bnei Yisrael are instructed
to<BR>prepare themselves for this special occasion (see 19:9-25),<BR>better
known as Ma'amad Har Sinai, where they will receive the<BR>first set of laws,
better known as the 'Ten Commandments' (see<BR>20:1-15).</DIV>
<DIV> </DIV>
<DIV>THE FIRST COVENANT - BRIT MA'AMAD HAR SINAI<BR>
This backdrop can help us appreciate why the Torah refers<BR>to the Ten
Commandments (and the mitzvot which follow) as a<BR>covenant (between God and
Bnei Yisrael). For example, recall<BR>the opening statement of Moshe
Rabbeinu's main speech of Sefer<BR>Devarim (that begins with the Ten
Commandments):<BR> "The Lord our God made a covenant with us at
Chorev. Not<BR> [only] with our forefathers did God make this
covenant,<BR> but rather with us..." (see Devarim 5:2-6)<BR>
<BR> This also explains the need for the covenantal
ceremony<BR>that takes place at Ma'amad Har Sinai, as described in
the<BR>closing section of Parshat Mishpatim (see 24:3-11), where Bnei<BR>Yisrael
declare their acceptance of these laws. Note as well<BR>how the Torah's
refers to these laws as 'sefer ha-brit':<BR> "And Moshe took the sefer
ha-brit and read it to the<BR> people, whereupon they declared: All that
God has<BR> commanded we will do and listen [na'aseh ve-nishma].<BR>
Then Moshe took the blood and sprinkled it on the people,<BR> saying:
Behold this is the blood of the covenant ['dam ha-<BR> brit'] between you
and God concerning these laws..."<BR> (Shmot 24:7-8, note context from
24:3-7).<BR>Therefore, as a testimony of this covenant, Moshe ascends
Har<BR>Sinai to receive the 'luchot' (see 24:12-13); later referred<BR>to as
'luchot ha-eidut' (see Shmot 31:18) and 'luchot ha-brit'<BR>(see Devarim
9:9-11).<BR> With this background, we can begin our shiur.</DIV>
<DIV> </DIV>
<DIV>'COMMANDMENTS' or 'STATEMENTS'<BR> Thus far, we
have shown how brit Sinai is more than just<BR>a 'list of laws'. Rather,
it reflects a special relationship<BR>between God and His people.
Furthermore, a covenant by its<BR>very nature is a two-sided deal.
Therefore, it includes not<BR>only laws and conditions, but also the
consequences should one<BR>side break these laws. [Ask your lawyer, it's
in every legal<BR>contract!]<BR> And this is precisely
what we find in the Ten<BR>Commandments. To your surprise, in addition to
the laws, the<BR>Ten Commandments also describe how God will reward (or
punish)<BR>those who obey (or disobey) His commandments.<BR> [Note that
the popular translation of the 'aseret ha-<BR> dibrot' as the Ten
commandments can be misleading.<BR> Dibrot means 'statements' - and these
statements includes<BR> both laws and their consequences!]</DIV>
<DIV> </DIV>
<DIV>GOD's MIDDOT IN THE FIRST LUCHOT<BR> With this in
mind, let's take a closer look at the<BR>opening section of the Ten
Commandments, to see how God<BR>threatens to react, should one break this
covenant. In our<BR>selective quote, we will take note (in CAPS) of any
phrase<BR>that indicates a specific divine attribute
[MIDDA]:<BR> "I am the Lord your
God...<BR> You shall have no other gods besides
Me...<BR> Do not bow down to them or worship them, for I the
Lord<BR> am a:<BR> KEL KANA - a ZEALOUS God</DIV>
<DIV> </DIV>
<DIV> POKED AVON AVOT AL BANIM –<BR> REMEMBERING
THE SIN of parents upon their children...<BR> [LE-SON'AI] -
for those who reject Me, but</DIV>
<DIV> </DIV>
<DIV> OSEH CHESED - SHOWING KINDNESS...<BR> for
those who love me and follow my laws -<BR> [LE-OHAVAI
u-leshomrei
mitzvotai]"<BR>
(See 20:2-6).</DIV>
<DIV> </DIV>
<DIV> Note how the second Commandment includes three
attributes<BR>concerning our relationship with God:<BR>
1) KEL KANA - a zealous God<BR> 2) POKED AVON AVOT AL
BANIM - LE-SON'AI<BR>
HARSH punishment for those who reject God<BR> 3) O'SEH
CHESED LA-ALAFIM -
LE-OHAVAI<BR> Kindness
& reward for those follow God.</DIV>
<DIV> </DIV>
<DIV> Similarly, in the third Commandment, we find yet
another<BR>MIDDA [divine attribute]:<BR> "Do not say in vain the NAME of
God - ki LO YENAKEH<BR> HASHEM - for God will NOT FORGIVE he who says his
Name in<BR> vain." (20:7)</DIV>
<DIV> </DIV>
<DIV> Let's add this fourth attribute to the above
list:<BR> 4) LO YENAKEH HASHEM - He will not
forgive</DIV>
<DIV> </DIV>
<DIV> How should we consider these four
attributes? At first<BR>glance, most of them seem to be quite
harsh!<BR> Even the MIDDA of - OSEH CHESED - Divine
kindness, does<BR>not necessarily imply MERCY. Carefully note in 20:6 that
God<BR>promises this kindness only for those who follow Him, and<BR>hence not
for any others.<BR> Most definitely, all four of these attributes are
quite the<BR>opposite of mercy; they are: middot ha-din - attributes
of<BR>exacting retribution.</DIV>
<DIV> </DIV>
<DIV> Although these middot do have their 'down side',
for they<BR>threaten immediate punishment for those who transgress
('le-<BR>son'a"), they also have their 'up side', for they assure<BR>immediate
reward for those who obey (le-ohavai).<BR> In other words, these middot
describe a very intense<BR>relationship, quite similar [and not by chance] to
God's<BR>relationship with man in Gan Eden (see Breishit 2:16-17).</DIV>
<DIV> </DIV>
<DIV>MORE MIDDOT HA-DIN<BR> Yet another example of this
intense relationship, and yet<BR>another attribute, is found at the conclusion
of the unit of<BR>laws in Parshat Mishpatim. Recall that immediately after
the<BR>Ten Commandments, Moshe was summoned to Har Sinai to receive a<BR>special
set commandment to relay to Bnei Yisrael (see Shmot<BR>20:15-19). At the
conclusion of those laws, God makes the<BR>following promise:<BR> "Behold,
I am sending an angel before you to guard you on<BR> the way and help
bring you into the Promised Land.<BR> Be careful of him and
obey him, Do not defy him -<BR> ki lo yisa
le-fish'eichem<BR> for he shall not pardon your sins
-,<BR> since My Name is with
him...<BR> [On the other hand...]<BR>
"...should you obey Him and do all that I say - I will<BR> help you defeat
your enemies..". (see Shmot 23:20-24).</DIV>
<DIV> </DIV>
<DIV> Once again, we find that God will exact punishment
should<BR>Bnei Yisrael not follow His mitzvot and reward (i.e.<BR>assistance in
conquering the Land) should they obey Him.<BR> This midda of 'lo yisa
le-fish'eichem' is first presented as<BR>that of the mal'ach [angel?] of
God. However; based on the<BR>context of these psukim, it seems rather
clear that God's<BR>intention is for this mal'ach to be Moshe Rabbeinu - for
He<BR>will speak to the people on behalf of God and lead them to the<BR>Land,
and God's Name is with him. Hence we can consider it an<BR>attribute of
God, by which Moshe - as God's emissary - must<BR>relate to the people.</DIV>
<DIV> </DIV>
<DIV> A final example of this harsh nature of brit Sinai
is<BR>found in the Torah's account of the aftermath of Bnei<BR>Yisrael's sin
with the golden calf [chet ha-egel]. Because<BR>the people had agreed to
these harsh terms of brit Sinai, we<BR>find how God intends to punish them
precisely according to<BR>these attributes of middat ha-din:<BR> "And God
told Moshe, go down from the mountain for your<BR> people has sinned...
they made a golden image... and now<BR> allow Me, and I will kindle my
anger against them that I<BR> may destroy them -ve-yichar api bahem..."
(see Shmot 32:7-<BR> 10; see also Shmot 22:23!).<BR>
[Note also that the story of chet ha-egel is a direct<BR>
continuation of the narrative which ended in Parshat<BR>
Mishpatim when Moshe went up to receive the luchot.<BR> Note
how 24:12-16 flows directly to 32:1 in Parshat<BR> Ki
Tisa!]</DIV>
<DIV> </DIV>
<DIV> Here we find yet another divine attribute - CHARON
AF<BR>HASHEM - God's instant anger.</DIV>
<DIV> </DIV>
<DIV> Before we continue, let's summarize these six
attributes<BR>that we have found thus far. Later, this list will be
very<BR>helpful when we compare these middot to God's middot in the<BR>second
luchot.</DIV>
<DIV> </DIV>
<DIV> 1) KEL KANA<BR> 2) POKED
AVON... LE-SON'AI<BR> 3) OSEH CHESED...
LE-OHAVAI<BR> 4) LO YENAKEH<BR>
5) LO YISAH LE-FISH'EICHEM...<BR> 6) CHARON AF</DIV>
<DIV> </DIV>
<DIV>CHET HA-EGEL / THE COVENANT IS BROKEN<BR> According
to these terms of the covenant at matan Torah,<BR>now symbolized by the first
luchot (and as we just read in<BR>32:7-10), Bnei Yisrael should have been
punished immediately<BR>and harshly for the sin of chet ha-egel (32:8).
However,<BR>Moshe Rabbeinu intervenes. In his famous prayer (see
32:11-<BR>14), he reminds God of the potential 'chillul Hashem' as well<BR>as
brit avot - which God promised Avraham Avinu would never
be<BR>broken.<BR> God accepted Moshe's prayer (which
forestalled their<BR>immediate punishment), but according to the terms of
the<BR>'contract' of brit Sinai - those who sinned at chet ha-egel<BR>still
required some sort of punishment.<BR> How could they be saved? At
first it seemed as though there<BR>was only one answer: brit Sinai had to be
annulled!<BR> <BR>THE LUCHOT ARE BROKEN<BR> This need to annul brit
Sinai - in order to save Bnei<BR>Yisrael from punishment - may explain Moshe's
decision to<BR>break the luchot, as they constituted the symbol of
that<BR>covenant. In other words, when Moshe Rabbeinu descended
from<BR>the mountain and saw the people dancing around the Golden<BR>Calf, he
realized that to save Bnei Yisrael from immediate<BR>punishment he would need to
break the luchot, and hence the<BR>terms of that covenant (see
32:15-20)!<BR> [See also Masechet Shabbat 87a –"'asher shibarta…'
(34:1)-<BR> yishar koach asher shibarta”, where the Midrash
praises<BR> Moshe for breaking the luchot.]<BR>
<BR> To prove that brit Sinai has been broken, we must
follow<BR>the story that ensues.<BR> After the 3000
'troublemakers' are punished (see 32:24-<BR>29), Moshe begs that God forgive
Bnei Yisrael for their sin<BR> "Then Moshe told the people: You have
committed a terrible<BR> sin, and now I will approach God - possibly He
will forgive<BR> you for your sin..." (see 32:30-32).</DIV>
<DIV> </DIV>
<DIV> However, God seems to have rejected Moshe's eloquent request<BR>for
forgiveness (see 32:33). Instead, God informs Moshe that<BR>the nation
will be punished, but not immediately - rather only<BR>after Moshe will lead
them to the Promised Land:<BR> "And now - go lead the people [to the Land
of Israel]...<BR> u-beyom pokdi u-pakadti... - and on the day that
I<BR> choose to punish - I will punish them for their sins"<BR> (see
32:34!).<BR> <BR> God's 'negative' response to Moshe's request
leaves us with<BR>the impression that indeed He will fulfill brit avot -
thus<BR>assuring that the nation will enter the Land of Israel;<BR>however,
sooner or later they will be punished for their
sins.<BR> In the next set of psukim, God explains more
explicitly<BR>how brit avot will be fulfilled, but also hints to
the<BR>inevitable conclusion that brit Sinai has been broken:<BR> "And God
said to Moshe - Set out from here, you and the<BR> people that you have
brought out of Egypt to the Land<BR> that I swore to Avraham, Yitzchak,
and Yaakov (brit<BR> avot)...<BR> but I will not go in
your midst for you are a stiff-<BR> necked people, lest I destroy you on
the
journey"<BR>
(see 33:1-3).</DIV>
<DIV> </DIV>
<DIV> In contrast to God's original promise that He will
send a<BR>mal'ach with His name in their midst ['shmi be-kirbo' /
see<BR>23:20-23], now God states emphatically that He will no longer<BR>be with
them - 'ki lo a'aleh be-kirbecha' (see 33:3). Due to<BR>the events of chet
ha-egel, Bnei Yisrael had proven themselves<BR>unworthy of the special intense
relationship of brit Sinai.<BR>Hence, by bringing them to the Promised Land, God
will fulfill<BR>His promise in brit avot for Am Yisrael to become a
'goy<BR>gadol' (see Breishit 12:3) - however, His aspiration (from<BR>brit
Sinai) for Am Yisrael to become a goy kadosh - has
been<BR>shattered!<BR> Proof that brit Sinai has been
broken is found in God's<BR>next commandment that Bnei Yisrael must remove
'their jewelry'<BR>that they received on Har Sinai, undoubtedly the symbol of
the<BR>high level they reached at matan Torah (see 33:5-6).<BR>Similarly, God's
instruction that Moshe must now move his own<BR>tent away from the camp - so
that God can remain in contact<BR>with him, also reflects the fact that God has
taken away His<BR>Shchina from their midst.</DIV>
<DIV> </DIV>
<DIV>WHERE DO WE GO FROM HERE?<BR> If you carefully
follow this narrative in Chumash, a very<BR>strange predicament has arisen (that
often goes unnoticed).<BR>Even though Bnei Yisrael will not be destroyed (thanks
to brit<BR>avot), God instructs Moshe to continue on to Eretz Canaan<BR>without
brit Sinai.<BR> As unthinkable as this may sound, God's
decision is very<BR>logical. Considering His conclusion that Bnei Yisrael
are an<BR>'am ksheh oref' - a stiff necked people (see 32:9, 33:5 and<BR>TSC
shiur on Parshat Ki Tisa), and hence will not change their<BR>ways, there
appears to be no other solution. After all,<BR>should He keep His Shchina
in their midst, Bnei Yisrael would<BR>not be able to survive (see Shmot
33:5!).<BR> Fortunately for Am Yisrael, Moshe Rabbeinu
is not willing<BR>to accept God's decision. As we will see, his argument
will<BR>set the stage for God's declaration of His middot ha-rachamim.</DIV>
<DIV> </DIV>
<DIV>A GOOD LAWYER<BR> At this point, Moshe Rabbeinu
intervenes. Let's take a<BR>careful look at his petition; noting how he
demands that God<BR>keep His Presence [Shchina] with them, threatening a 'sit
down<BR>strike' should God refuse:<BR> "And Moshe beseeched God: 'Look,
you have instructed me<BR> to lead this people... but recognize that this
nation is<BR> Your people!<BR> God answered: I will lead [only]
you. But Moshe<BR> insisted: 'Im ein panecha holchim al ta'aleinu
mi-zeh' -<BR> Unless Your presence will go with us do not make us
leave<BR> this place. For how should it be known that Your
people<BR> have gained Your favor unless You go with us..."
(33:12-<BR> 16).<BR> [These psukim are quite difficult
to translate, I<BR> recommend that you read the entire section
inside.]<BR> Moshe's refusal leaves God ['kivyachol'] in
a most<BR>difficult predicament. On the one hand, He cannot allow
His<BR>Shchina to return - for according to the terms of brit Sinai -<BR>an am
ksheh oref (Am Yisrael's level) could not survive His<BR>anger, and would
eventually be killed.<BR> On the other hand, He cannot
leave them in the desert (as<BR>Moshe now threatens), for brit avot must be
fulfilled!<BR> But, He cannot take them to the land, for
Moshe is not<BR>willing to lead them unless He returns His
Shchina.<BR> Something has to budge! But what will
it be?<BR> It is precisely here, in the resolution of
this dilemma,<BR>where God's 13 middot ha-rachamim enter into the picture.</DIV>
<DIV> </DIV>
<DIV>A NEW COVENANT<BR> Let's take a closer look now at
God's response to Moshe's<BR>request. Note that here is the first time in
Chumash where<BR>God introduces the concept of divine mercy:<BR> "And God
said to Moshe, 'I will also do this thing that<BR> you request... [to
return His Shchina / Moshe then asked<BR> that God show His Glory -] then
God answered: ' I will<BR> pass all my goodness before you, and I will
proclaim My<BR> Name before you, and I will pardon he whom I will
pardon<BR> and I will have mercy on he to whom I give mercy (ve-<BR>
chanoti et asher achon, ve-richamti et asher arachem)..."<BR> (see
33:17-22).</DIV>
<DIV> </DIV>
<DIV> The possibility of 'divine pardon' will now allow
God's<BR>Shchina to return. God now agrees to allow Bnei Yisrael
a<BR>'second chance' even should they sin. With this promise, the<BR>stage
is set for the forging of a new covenant though which<BR>brit Sinai can be
re-established, but according to these new<BR>terms.<BR>
Hence, God instructs Moshe to ascend Har Sinai one more<BR>time, in a manner
quite parallel to his first ascent to Har<BR>Sinai [but with significant minor
differences], to receive the<BR>second luchot (see 34:1-5 and its parallel in
Shmot 19:20-24).<BR> As we should expect, the laws
should and do remain the<BR>same. However, their terms must now be amended
with God's<BR>attributes of mercy. Hence, when Moshe now ascends Har
Sinai,<BR>it is not necessary for God to repeat the laws of the
Ten<BR>Commandment, for they remain the same. Instead, this time<BR>when
God descends upon Har Sinai, the new luchot will be<BR>presented together with
His proclamation of an important<BR>amendment to brit Sinai - i.e. His
attributes of mercy.<BR> Just as God had promised Moshe
(see 33:19!), a new<BR>covenant, reflecting this enhanced relationship, is
now<BR>forged:<BR> "And God came down in a cloud...& passed before him
and<BR> proclaimed: ' Hashem, Hashem Kel rachum ve-chanun, erech<BR>
apayim ve-rav chesed ve-emet, notzer chesed la-alafim..."<BR> (see
34:5-8).</DIV>
<DIV> </DIV>
<DIV>THE CONTRAST BETWEEN THE ATTRIBUTES<BR> With this
background, we can now better appreciate the<BR>Torah's choice of words that
describe these middot ha-<BR>rachamim.<BR> Recall the
six phrases that reflected middat ha-din that<BR>we found in our study of brit
Sinai (in the beginning of our<BR>shiur). Now, as we compare them, we will
notice that each new<BR>attribute relates directly to one of these original
attributes<BR>of din from the first covenant.<BR> The
following table (study it carefully), followed by a<BR>more detailed
explanation, explains this rather amazing<BR>parallel:</DIV>
<DIV> </DIV>
<DIV> FIRST
LUCHOT
SECOND LUCHOT<BR>
============
===============<BR>1) Kel
KANA
Kel RACHUM VE-CHANUN<BR>2) POKED AVON..le-SONEI
POKED AVON AVOT AL BANIM..<BR>3) OSEH chesed la-alafim
RAV chesed ve-emet<BR> ...
le-OHAVAI NOTZER chesed l'alafim...<BR>4) LO
YENAKEH
VE-NAKEH, lo yenakeh<BR>5) LO YISA le-fish'eichem NOSEI AVON
VA-FESHA...<BR>6) CHARON
AF
ERECH APAYIM</DIV>
<DIV> </DIV>
<DIV> Note how each attribute from the original
covenant<BR>switches from middat ha-din to middat ha-rachamim.
[To<BR>appreciate this parallel, it is important to follow these<BR>psukim in
the original Hebrew.] Let's take now a closer<BR>look:</DIV>
<DIV> </DIV>
<DIV>A. HASHEM KEL RACHUM VE-CHANUN<BR> --> (1)
HASHEM KEL KANA<BR> rachum
ve-chanun based on 33:19 (see
above)<BR> a merciful God
in contrast to a zealous God</DIV>
<DIV> </DIV>
<DIV>B. ERECH APAYIM --> (6) CHARON
AF<BR> slow to anger in
contrast to instant anger</DIV>
<DIV> </DIV>
<DIV>C. RAV CHESED VE-EMET --> (3) OSEH CHESED...
LE-OHAVAI<BR> abounding kindness for all, potentially
even for the wicked<BR> [This may
allow the possibility of 'rasha ve-tov lo']<BR> in contrast to exacting
kindness, and hence, limited<BR> exclusively to those who obey
Him.<BR> [Note that the midda of 'emet' is now required, for
this<BR> abounding kindness for all must be complemented by
the<BR> attribute of truth to assure ultimate justice.]</DIV>
<DIV> </DIV>
<DIV>D. NOTZER CHESED LA-ALAFIM<BR>
--> (3) OSEH CHESED LA-ALAFIM... LE-OHAVAI<BR>
He stores His kindness, so that even if it is not<BR>rewarded immediately, it is
stored to be given at a later<BR>time.<BR> [This may
allow the possibility of 'tzaddik ve-ra lo']<BR> in contrast to immediate
kindness and reward for those<BR> who follow Him.</DIV>
<DIV> </DIV>
<DIV>E. NOSEI AVON VA-FESHA... --> (5) LO YISA
LE-FISH'EICHEM<BR>
forgiving sin in contrast to not forgiving sin.</DIV>
<DIV> </DIV>
<DIV>F. VE-NAKEH, LO YENAKEH --> (4) LO
YENAKEH<BR> sometimes He will forgive,
sometimes He may not.<BR>
[See Rashi, forgives those who perform
teshuva.]<BR> in contrast to never
forgiving.</DIV>
<DIV> </DIV>
<DIV>G. POKED AVON AVOT AL BANIM...<BR> --> (2)
POKED AVON le-son'ai<BR> He withholds punishment for up to four
generations<BR>
[in anticipation of teshuva / see Rashi]<BR>in contrast to extending punishment
for up to four<BR>generations.<BR> [Even though these two phrases are
almost identical,<BR> their context forces us to interpret each
pasuk<BR> differently. In the first luchot, all four
generations<BR> are punished, in the second luchot, God may hold
back<BR> punishment for four generations, allowing a chance for<BR>
teshuva. See Rashi.]</DIV>
<DIV> </DIV>
<DIV> These striking parallels demonstrate that each of
the new<BR>middot lies in direct contrast to God's middot in His
original<BR>covenant at Har Sinai.<BR> Now we can return
to Chumash to see how Moshe's immediate<BR>reaction to this proclamation
reflects his original request<BR>that God keep His Shchina with the
people<BR> "And Moshe hastened to bow down and said: 'If I have<BR>
indeed gained favor in Your eyes - let Hashem go in our<BR> midst - 'ki' =
even though they are an am ksheh oref -a<BR> stiff necked people, and you
shall pardon our sin..."<BR> (34:8-9).</DIV>
<DIV> </DIV>
<DIV> Note how Moshe's request that God return His
Shchina to<BR>the people even though they are an am ksheh oref is in
direct<BR>contrast to God's original threat that "He will not go up with<BR>them
because they are a stiff necked people, less He smite<BR>them on their
journey..." (see 33:3 / compare with 34:9)!</DIV>
<DIV> </DIV>
<DIV> Once these new terms are established, allowing
God's<BR>Shchina to remain even though Bnei Yisrael may sin, Moshe begs<BR>that
God indeed return to be with His nation (as he requested<BR>in
33:12-16).<BR> These Divine attributes of mercy now
allow the Shchina to<BR>dwell within Yisrael even though they may not be
worthy.<BR> From a certain perspective, this entire
sequence is quite<BR>understandable. For on the one hand, to be worthy of
God's<BR>presence, man must behave perfectly. However, man is
still<BR>human. Although he may strive to perfection, he may
often<BR>error or at times even sin. How, then, can man ever come<BR>close
to God? Hence, to allow mortal man the potential to<BR>continue a
relationship with God, a new set of rules is<BR>necessary - one that includes
middot ha-rachamim.<BR> The original terms of brit
Sinai, although ideal, are not<BR>practical. Therefore, God's middot
ha-rachamim are necessary<BR>to allow brit Sinai to become
achievable.<BR> In this manner, middot ha-rachamim can
be understood as<BR>God's kindness that allows man to approach Him and develop
a<BR>closer relationship without the necessity of immediate<BR>punishment for
any transgression.</DIV>
<DIV> </DIV>
<DIV>SELICHOT<BR> This explanation adds extra meaning to
our comprehension<BR>and appreciation of our recitation of the Selichot.
Reciting<BR>the 13 middot comprises more than just a mystical formula.
It<BR>is a constant reminder of the conditions of the covenant of<BR>the second
luchot.<BR> God's attributes of mercy, as we have shown, do
not<BR>guarantee automatic forgiveness, rather, they enable the<BR>possibility
of forgiveness. As the pasuk stated, God will<BR>forgive only he whom He
chooses ('et asher achon... ve-et<BR>asher arachem' / 33:19). To be worthy
of that mercy, the<BR>individual must prove his sincerity to God, while
accepting<BR>upon himself not to repeat his bad
ways.<BR> Thus, our recitation of the 13 middot serves
as a double<BR>reminder:<BR> 1) Not to 'give up' in our strive towards
holiness, for<BR> indeed middot ha-rachamim
allow us to come close. Yet,<BR> at the same
time:<BR> 2) To recognize that Divine mercy is not automatic.</DIV>
<DIV> </DIV>
<DIV> This recognition should inspire one who
understands the<BR>terms of this covenant to act in manner by which God will
find<BR>him worthy of Divine mercy. After we have been judged on
Rosh<BR>Hashana, we ask on Yom Kippur, on the very same day on which<BR>Bnei
Yisrael first received the second luchot - that God act<BR>according to His
attributes of Mercy. We pray that our<BR>recitation of the 13 middot
during Ne'ila should not only wipe<BR>out sins of the year which has passed, but
also set is in the<BR>proper path of teshuva for the new year which is
now<BR>beginning.</DIV>
<DIV> </DIV>
<DIV>
gmar chatima
tova<BR>
menachem</DIV>
<DIV> </DIV>
<DIV>====================<BR>FOR FURTHER IYUN - shiur on the 13 midot</DIV>
<DIV> </DIV>
<DIV>A. Immediately after God announces His willingness to use
His<BR>attributes of Mercy in 33:19, we find a very interesting<BR>divine
statement that follows:<BR> "But, He said, you can not see my face ...
Station<BR> yourself on the Rock as My Presence passes by ...
you<BR> will see my back, but My face must not be seen.
[lo<BR> tuchal lir'ot panai - ki lo yir'ani ha-adam ve-chai -...<BR>
ve-Ra'ita et achorai - u-panai lo yira'u.]" (see 33:20-<BR>
23).</DIV>
<DIV> </DIV>
<DIV> As the new covenant allows for mercy, the perception of God<BR>now
becomes less clear. While the first covenant boasted a<BR>clear
relationship of 'panim el panim' (face to face/ see<BR>33:11), this new
covenant, even to Moshe, is represented by a<BR>'face to back'
relationship:<BR> This new level has a clear advantage - middat
ha-rachamim -<BR>however there is still a price to pay - the unclarity
of<BR>Hashem's<BR>Hashgacha. No longer is punishment immediate; however,
reward<BR>may also suffer from delay. Hashem's Hashgacha becomes
more<BR>complex and now allows apparent situations of tzaddik ve-ra lo-<BR>rasha
ve-tov lo.</DIV>
<DIV> </DIV>
<DIV>1. See Chazal's explanation of 'hodi'eni na et
drachecha'<BR>(33:12)<BR> How does this relate to this
explanation?</DIV>
<DIV> </DIV>
<DIV>2. As communication is clearer when talking face to face
with<BR>someone as opposed to talking to someone with his back
turned,<BR>attempt to explain the symbolism of the above psukim.</DIV>
<DIV> </DIV>
<DIV>3. Why must Moshe Rabbeinu also go down a level in
his<BR>nevu'a?</DIV>
<DIV> </DIV>
<DIV>B. The second luchot are carved by man, and not by God.<BR>Attempt to
relate this requirement based on the nature of the<BR>13
middot.<BR> Relate this to the mitzva for Bnei Yisrael
to build the<BR>mishkan which follows in Parshat Vayakhel.<BR> Compare
this to the mitzva to begin building a sukka<BR>immediately after Yom Kippur,
and in general, why the holiday<BR>of Sukkot follows Yom Kippur.</DIV>
<DIV> </DIV>
<DIV>C. After God declares His 13 middot of rachamim (34:6-9), He<BR>makes
a promise (34:10), and then adds some
commandments<BR>(34:11-26).<BR> Are these commandments
new, or are they a 'repeat' of<BR>mitzvot which were given earlier in Parshat
Mishpatim?<BR>
[Relate especially to Shmot 23:9-33.]<BR>If so, can you explain why they are
being repeated?<BR> [Hint: Which type of mitzvot from Parshat Mishpatim
are<BR> not repeated?]<BR> Relate your answer to the events of chet
ha-egel.</DIV>
<DIV> </DIV>
<DIV>D. In the story of chet ha-egel, we find a classic example of<BR>a
'mila mancha', i.e. use of the verb 'lir'ot' - to
see<BR>[r.a.h.].<BR> Review chapters 32-34 in this
week's Parsha while paying<BR>attention to this word. 'See' for
yourself if it points to a<BR>theme. As you read, pay careful attention
to: 32:1, 32:5,<BR>32:9, 32:19, 32:25, 33:10, 33:12-13!, 33:20-23, 34:10,
34:23-<BR>24!, 34:30, and 34:35. What does it mean when God
'sees'...,<BR>when man 'sees'..., and when man 'sees' (or is seen by)
God?<BR> Relate also to the use of this verb (r.a.h.) at Ma'amad
Har<BR>Sinai, especially 20:15, 20:19. See also 19:21, 24:10,
&<BR>Devarim 5:21!<BR> Could you say that 'seeing is believing'?</DIV>
<DIV> </DIV>
<DIV> If you had fun with that one, you can also try an
easier<BR>one: the use of the word 'ra'a' [evil / reish.ayin.hey.]
in<BR>32:12-14.<BR>Relate to 32:17, 32:22, 32:25?, 33:4. Relate to Shmot
10:10;<BR>see Rashi, Ramban, Chizkuni, Rashbam.</DIV>
<DIV> </DIV>
<DIV>E. Chazal explain that God's original intention was to create<BR>the
world with His attribute of 'din' [judgment], but after<BR>realizing that it
could not survive, He included (in His<BR>creation) the attribute of 'rachamim'
[mercy] as well.<BR> [See Rashi Breishit 1:1 - 'bara Elokim...']</DIV>
<DIV> </DIV>
<DIV> Relate this to the above shiur. Would you
say that this<BR>Midrash reflects Sefer Shmot as well as Sefer Breishit.</DIV>
<DIV> </DIV>
<DIV>F. Note 'kol tuvi' in 33:19. Relate this to 'va-yar
Elokim<BR>ki tov' mentioned after each stage of creation in Breishit<BR>chapter
1.<BR> Can you relate this to the above question and
above<BR>shiur?<BR> See also Rambam Moreh Nevuchim I:54
/ second paragraph.<BR>
[page 84 in Kapach edition Mossad Harav Kook]</DIV>
<DIV> </DIV>
<DIV>G. Even though it appears as though Bnei Yisrael had the<BR>choice to
either accept or reject this proposal, Chazal<BR>explain in the famous Midrash
'kafa aleihem har ke-gigit' that<BR>had Bnei Yisrael said no, all creation would
have returned to<BR>'tohu va-vohu'!<BR> Can you relate
this to the above shiur as well?</DIV>
<DIV> </DIV>
<DIV>H. Note 34:10 'hinei anochi koret brit...' &
34:29-30.<BR>Relate this to why we refer to middot ha-rachamim in selichot<BR>as
'brit shlosh esrei' .<BR></FONT></DIV></BODY></HTML>