[Par-reg] for Yom Kippur - 13 midot ha'rachamim
Menachem Leibtag
tsc at bezeqint.net
Wed Oct 1 17:07:55 EDT 2014
A version of the following shiur in power
point is available at
www.tanach.org/special/13mid.ppt
*********************************************
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THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
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GOD'S THIRTEEN MIDDOT
HA-RACHAMIM
for SELICHOT, ROSH HA'SHANA & YOM
KIPPUR
Our recitation of the thirteen 'middot
ha-rachamim'
[God's thirteen attributes of mercy] is
certainly the focal
point of the 'selichot' prayers and the
highlight of 'ne'ila'
on Yom Kippur. But how are we to understand
this recitation?
Is it a 'hokus pokus' type magic formula
through which one can
achieve automatic atonement?
In the following shiur, we attempt to
prove quite the
opposite. By undertaking a comprehensive
analysis of when and
why God first declared these middot (in the
aftermath of 'chet
ha-egel'), we will show how their recitation
relates to the
very essence of 'tefilla' [prayer] and our
special
relationship with God.
Our conclusions will also help us
appreciate the
transition from Rosh Ha'shana to Yom Kippur;
as the focus of
our prayers shifts from 'din' [judgement] to
'rachamim'
[mercy].
INTRODUCTION - FROM CREATION TO COVENANT
When we speak of 'attributes' [middot]
in relation to
people, we usually find that they are not
absolute. For
example, the same person can be a loving,
kind, and merciful
father, while at work he can be a strict,
demanding, and
uncompromising boss over his employees. The
reason why is
quite simple - attributes are often a
function of a
relationship. So too, we posit in
relationship to God.
Should we find that God exhibits different
attributes - it may
stem from the very nature of His relationship
with man.
In our daily lives, we are all familiar
with the
complexity of relationships, no less so is
the nature of our
relationship with God. In fact, from a
certain perspective,
we could consider Chumash as the story of the
development of
the special relationship that forges between
God and the
people of Israel.
Therefore, we begin our shiur by tracing
that
relationship from its very inception, while
paying careful
attention to how the concept of covenant
evolves from Sefer
Breishit to Sefer Shmot.
BRITOT IN SEFER BREISHIT
Recall from our study of Sefer Breishit
how Gan Eden
reflected an ideal (intense) relationship
between man and God.
However, due to man's sin, that relationship
became tainted
and Adam and Eve were banished from that
garden.
Despite this banishment, God continued
His relationship
with mankind, but at a more distant level.
Therefore, when
Adam's offspring developed into a totally
corrupt society, God
found it necessary to destroy that society
with a Flood [i.e.
the mabul], saving only Noach and his family.
After the mabul, God's relationship with
mankind entered
a new stage, reflected by God's covenant with
Noach ('brit ha-
keshet' / see 9:8-16). Note that for the
first time, we find
a brit between God and mankind, a concept
that will be found
later as well in God's relationship with Am
Yisrael.
God's hopes for the generation of
Noach's offspring were
shattered by the events at Migdal Bavel (see
11:1-9). In the
aftermath of these various 'failures' of
mankind, Sefer
Breishit shifted it focus to the story of how
God chose
Avraham Avinu to become the forefather of His
special nation,
whose goal would be to steer mankind back in
the proper
direction (see 12:1-8, 15:1-20, 17:7-8,
18:17-19 etc.).
As those events unfold, we find once
again, how this
evolving relationship is defined by various
britot [covenants]
between God and Avraham; the classic examples
being: - brit
bein ha-btarim (see 15:18) and brit mila (see
17:7-8) - or
what is commonly referred to as 'brit avot'.
[For a more complete explanation, see
Seforno in his
introduction to Sefer Breishit, see also
TSC shiurim on
Parshiot Noach & Lech Lecha. See also the
introductory
section of the piyut 'Amitz koach', which
describes the
avodat kohen gadol (that 'nusach ashkenaz'
uses for
Mussaf on Yom Kippur). It is not by chance
that its
author begins that piyut with the story of
Creation from
a similar perspective.]
FROM BRIT AVOT TO BRIT SINAI
Sefer Shmot begins as God redeems Bnei
Yisrael from their
bondage in Egypt, as He promised Avraham
Avinu in brit bein ha-
btarim. But according to that covenant, Bnei
Yisrael were
also destined to inherit the Land of Israel
(after their
redemption), thus fulfilling brit avot.
However, to enhance the very purpose of
brit avot, God
convenes an additional covenant with Bnei
Yisrael at Har
Sinai, before they enter the land. According
to this covenant
[often referred to as 'brit Sinai'), not only
will Bnei
Yisrael become a 'great' nation (see Breishit
12:1-3), they
are to become a holy nation - a 'goy kadosh'
(see Shmot 19:6).
To appreciate this 'upgrade', let's take
a closer look at
God's proposal to Bnei Yisrael, upon their
arrival at Har
Sinai:
"[God summons Moshe and proposes:] 'You
have seen what I
did to Egypt... and now I have brought you
to Me.
* Now then, if you will obey Me faithfully
and keep My
brit, and you will be My segula...
* Then you shall become for Me a kingdom of
priests and a
goy kadosh [holy nation], speak these words
to Bnei
Yisrael" (see Shmot 19:4-6).
Note how this proposal describes a 'two
sided' deal;
hence a covenant - a brit. By accepting and
keeping God's
special commandments, Am Yisrael becomes a
goy kadosh - a holy
nation - and hence a 'kingdom of priests',
thus representing
God as His special nation.
[Just as within Am Yisrael the kohen serves
as the
representative of God for the twelve tribes
- on a
universal level, the nation of Israel
serves as God's
representative, by acting as a model nation
for other
nations to follow. (See Ramban on Devarim
32:26!)]
Upon their acceptance of this proposal
(see 19:7-8), the
next step will be to receive the laws
[mitzvot] that will make
them a goy kadosh. Hence, Bnei Yisrael are
instructed to
prepare themselves for this special occasion
(see 19:9-25),
better known as Ma'amad Har Sinai, where they
will receive the
first set of laws, better known as the 'Ten
Commandments' (see
20:1-15).
THE FIRST COVENANT - BRIT MA'AMAD HAR SINAI
This backdrop can help us appreciate why
the Torah refers
to the Ten Commandments (and the mitzvot
which follow) as a
covenant (between God and Bnei Yisrael). For
example, recall
the opening statement of Moshe Rabbeinu's
main speech of Sefer
Devarim (that begins with the Ten
Commandments):
"The Lord our God made a covenant with us
at Chorev. Not
[only] with our forefathers did God make
this covenant,
but rather with us..." (see Devarim 5:2-6)
This also explains the need for the
covenantal ceremony
that takes place at Ma'amad Har Sinai, as
described in the
closing section of Parshat Mishpatim (see
24:3-11), where Bnei
Yisrael declare their acceptance of these
laws. Note as well
how the Torah's refers to these laws as
'sefer ha-brit':
"And Moshe took the sefer ha-brit and read
it to the
people, whereupon they declared: All that
God has
commanded we will do and listen [na'aseh
ve-nishma].
Then Moshe took the blood and sprinkled it
on the people,
saying: Behold this is the blood of the
covenant ['dam ha-
brit'] between you and God concerning these
laws..."
(Shmot 24:7-8, note context from 24:3-7).
Therefore, as a testimony of this covenant,
Moshe ascends Har
Sinai to receive the 'luchot' (see 24:12-13);
later referred
to as 'luchot ha-eidut' (see Shmot 31:18) and
'luchot ha-brit'
(see Devarim 9:9-11).
With this background, we can begin our
shiur.
'COMMANDMENTS' or 'STATEMENTS'
Thus far, we have shown how brit Sinai
is more than just
a 'list of laws'. Rather, it reflects a
special relationship
between God and His people. Furthermore, a
covenant by its
very nature is a two-sided deal. Therefore,
it includes not
only laws and conditions, but also the
consequences should one
side break these laws. [Ask your lawyer,
it's in every legal
contract!]
And this is precisely what we find in the
Ten
Commandments. To your surprise, in addition
to the laws, the
Ten Commandments also describe how God will
reward (or punish)
those who obey (or disobey) His commandments.
[Note that the popular translation of the
'aseret ha-
dibrot' as the Ten commandments can be
misleading.
Dibrot means 'statements' - and these
statements includes
both laws and their consequences!]
GOD's MIDDOT IN THE FIRST LUCHOT
With this in mind, let's take a closer
look at the
opening section of the Ten Commandments, to
see how God
threatens to react, should one break this
covenant. In our
selective quote, we will take note (in CAPS)
of any phrase
that indicates a specific divine attribute
[MIDDA]:
"I am the Lord your God...
You shall have no other gods besides
Me...
Do not bow down to them or worship them,
for I the Lord
am a:
KEL KANA - a ZEALOUS God
POKED AVON AVOT AL BANIM -
REMEMBERING THE SIN of parents upon their
children...
[LE-SON'AI] - for those who reject Me,
but
OSEH CHESED - SHOWING KINDNESS...
for those who love me and follow my laws
-
[LE-OHAVAI u-leshomrei mitzvotai]"
(See 20:2-6).
Note how the second Commandment includes
three attributes
concerning our relationship with God:
1) KEL KANA - a zealous God
2) POKED AVON AVOT AL BANIM - LE-SON'AI
HARSH punishment for those who
reject God
3) O'SEH CHESED LA-ALAFIM - LE-OHAVAI
Kindness & reward for those follow
God.
Similarly, in the third Commandment, we
find yet another
MIDDA [divine attribute]:
"Do not say in vain the NAME of God - ki LO
YENAKEH
HASHEM - for God will NOT FORGIVE he who
says his Name in
vain." (20:7)
Let's add this fourth attribute to the
above list:
4) LO YENAKEH HASHEM - He will not
forgive
How should we consider these four
attributes? At first
glance, most of them seem to be quite harsh!
Even the MIDDA of - OSEH CHESED - Divine
kindness, does
not necessarily imply MERCY. Carefully note
in 20:6 that God
promises this kindness only for those who
follow Him, and
hence not for any others.
Most definitely, all four of these
attributes are quite the
opposite of mercy; they are: middot ha-din -
attributes of
exacting retribution.
Although these middot do have their
'down side', for they
threaten immediate punishment for those who
transgress ('le-
son'a"), they also have their 'up side', for
they assure
immediate reward for those who obey
(le-ohavai).
In other words, these middot describe a
very intense
relationship, quite similar [and not by
chance] to God's
relationship with man in Gan Eden (see
Breishit 2:16-17).
MORE MIDDOT HA-DIN
Yet another example of this intense
relationship, and yet
another attribute, is found at the conclusion
of the unit of
laws in Parshat Mishpatim. Recall that
immediately after the
Ten Commandments, Moshe was summoned to Har
Sinai to receive a
special set commandment to relay to Bnei
Yisrael (see Shmot
20:15-19). At the conclusion of those laws,
God makes the
following promise:
"Behold, I am sending an angel before you
to guard you on
the way and help bring you into the
Promised Land.
Be careful of him and obey him, Do not
defy him -
ki lo yisa le-fish'eichem
for he shall not pardon your sins -,
since My Name is with him...
[On the other hand...]
"...should you obey Him and do all that I
say - I will
help you defeat your enemies..". (see
Shmot 23:20-24).
Once again, we find that God will exact
punishment should
Bnei Yisrael not follow His mitzvot and
reward (i.e.
assistance in conquering the Land) should
they obey Him.
This midda of 'lo yisa le-fish'eichem' is
first presented as
that of the mal'ach [angel?] of God.
However; based on the
context of these psukim, it seems rather
clear that God's
intention is for this mal'ach to be Moshe
Rabbeinu - for He
will speak to the people on behalf of God and
lead them to the
Land, and God's Name is with him. Hence we
can consider it an
attribute of God, by which Moshe - as God's
emissary - must
relate to the people.
A final example of this harsh nature of
brit Sinai is
found in the Torah's account of the aftermath
of Bnei
Yisrael's sin with the golden calf [chet
ha-egel]. Because
the people had agreed to these harsh terms of
brit Sinai, we
find how God intends to punish them precisely
according to
these attributes of middat ha-din:
"And God told Moshe, go down from the
mountain for your
people has sinned... they made a golden
image... and now
allow Me, and I will kindle my anger
against them that I
may destroy them -ve-yichar api bahem..."
(see Shmot 32:7-
10; see also Shmot 22:23!).
[Note also that the story of chet ha-egel
is a direct
continuation of the narrative which ended
in Parshat
Mishpatim when Moshe went up to receive
the luchot.
Note how 24:12-16 flows directly to 32:1
in Parshat
Ki Tisa!]
Here we find yet another divine attribute
- CHARON AF
HASHEM - God's instant anger.
Before we continue, let's summarize
these six attributes
that we have found thus far. Later, this
list will be very
helpful when we compare these middot to God's
middot in the
second luchot.
1) KEL KANA
2) POKED AVON... LE-SON'AI
3) OSEH CHESED... LE-OHAVAI
4) LO YENAKEH
5) LO YISAH LE-FISH'EICHEM...
6) CHARON AF
CHET HA-EGEL / THE COVENANT IS BROKEN
According to these terms of the covenant
at matan Torah,
now symbolized by the first luchot (and as we
just read in
32:7-10), Bnei Yisrael should have been
punished immediately
and harshly for the sin of chet ha-egel
(32:8). However,
Moshe Rabbeinu intervenes. In his famous
prayer (see 32:11-
14), he reminds God of the potential 'chillul
Hashem' as well
as brit avot - which God promised Avraham
Avinu would never be
broken.
God accepted Moshe's prayer (which
forestalled their
immediate punishment), but according to the
terms of the
'contract' of brit Sinai - those who sinned
at chet ha-egel
still required some sort of punishment.
How could they be saved? At first it
seemed as though there
was only one answer: brit Sinai had to be
annulled!
THE LUCHOT ARE BROKEN
This need to annul brit Sinai - in order to
save Bnei
Yisrael from punishment - may explain Moshe's
decision to
break the luchot, as they constituted the
symbol of that
covenant. In other words, when Moshe
Rabbeinu descended from
the mountain and saw the people dancing
around the Golden
Calf, he realized that to save Bnei Yisrael
from immediate
punishment he would need to break the luchot,
and hence the
terms of that covenant (see 32:15-20)!
[See also Masechet Shabbat 87a -"'asher
shibarta.' (34:1)-
yishar koach asher shibarta", where the
Midrash praises
Moshe for breaking the luchot.]
To prove that brit Sinai has been
broken, we must follow
the story that ensues.
After the 3000 'troublemakers' are
punished (see 32:24-
29), Moshe begs that God forgive Bnei Yisrael
for their sin
"Then Moshe told the people: You have
committed a terrible
sin, and now I will approach God - possibly
He will forgive
you for your sin..." (see 32:30-32).
However, God seems to have rejected Moshe's
eloquent request
for forgiveness (see 32:33). Instead, God
informs Moshe that
the nation will be punished, but not
immediately - rather only
after Moshe will lead them to the Promised
Land:
"And now - go lead the people [to the Land
of Israel]...
u-beyom pokdi u-pakadti... - and on the
day that I
choose to punish - I will punish them for
their sins"
(see 32:34!).
God's 'negative' response to Moshe's
request leaves us with
the impression that indeed He will fulfill
brit avot - thus
assuring that the nation will enter the Land
of Israel;
however, sooner or later they will be
punished for their sins.
In the next set of psukim, God explains
more explicitly
how brit avot will be fulfilled, but also
hints to the
inevitable conclusion that brit Sinai has
been broken:
"And God said to Moshe - Set out from here,
you and the
people that you have brought out of Egypt
to the Land
that I swore to Avraham, Yitzchak, and
Yaakov (brit
avot)...
but I will not go in your midst for you
are a stiff-
necked people, lest I destroy you on the
journey"
(see 33:1-3).
In contrast to God's original promise
that He will send a
mal'ach with His name in their midst ['shmi
be-kirbo' / see
23:20-23], now God states emphatically that
He will no longer
be with them - 'ki lo a'aleh be-kirbecha'
(see 33:3). Due to
the events of chet ha-egel, Bnei Yisrael had
proven themselves
unworthy of the special intense relationship
of brit Sinai.
Hence, by bringing them to the Promised Land,
God will fulfill
His promise in brit avot for Am Yisrael to
become a 'goy
gadol' (see Breishit 12:3) - however, His
aspiration (from
brit Sinai) for Am Yisrael to become a goy
kadosh - has been
shattered!
Proof that brit Sinai has been broken is
found in God's
next commandment that Bnei Yisrael must
remove 'their jewelry'
that they received on Har Sinai, undoubtedly
the symbol of the
high level they reached at matan Torah (see
33:5-6).
Similarly, God's instruction that Moshe must
now move his own
tent away from the camp - so that God can
remain in contact
with him, also reflects the fact that God has
taken away His
Shchina from their midst.
WHERE DO WE GO FROM HERE?
If you carefully follow this narrative
in Chumash, a very
strange predicament has arisen (that often
goes unnoticed).
Even though Bnei Yisrael will not be
destroyed (thanks to brit
avot), God instructs Moshe to continue on to
Eretz Canaan
without brit Sinai.
As unthinkable as this may sound, God's
decision is very
logical. Considering His conclusion that
Bnei Yisrael are an
'am ksheh oref' - a stiff necked people (see
32:9, 33:5 and
TSC shiur on Parshat Ki Tisa), and hence will
not change their
ways, there appears to be no other solution.
After all,
should He keep His Shchina in their midst,
Bnei Yisrael would
not be able to survive (see Shmot 33:5!).
Fortunately for Am Yisrael, Moshe
Rabbeinu is not willing
to accept God's decision. As we will see,
his argument will
set the stage for God's declaration of His
middot ha-rachamim.
A GOOD LAWYER
At this point, Moshe Rabbeinu
intervenes. Let's take a
careful look at his petition; noting how he
demands that God
keep His Presence [Shchina] with them,
threatening a 'sit down
strike' should God refuse:
"And Moshe beseeched God: 'Look, you have
instructed me
to lead this people... but recognize that
this nation is
Your people!
God answered: I will lead [only] you. But
Moshe
insisted: 'Im ein panecha holchim al
ta'aleinu mi-zeh' -
Unless Your presence will go with us do not
make us leave
this place. For how should it be known
that Your people
have gained Your favor unless You go with
us..." (33:12-
16).
[These psukim are quite difficult to
translate, I
recommend that you read the entire
section inside.]
Moshe's refusal leaves God ['kivyachol']
in a most
difficult predicament. On the one hand, He
cannot allow His
Shchina to return - for according to the
terms of brit Sinai -
an am ksheh oref (Am Yisrael's level) could
not survive His
anger, and would eventually be killed.
On the other hand, He cannot leave them
in the desert (as
Moshe now threatens), for brit avot must be
fulfilled!
But, He cannot take them to the land,
for Moshe is not
willing to lead them unless He returns His
Shchina.
Something has to budge! But what will
it be?
It is precisely here, in the resolution
of this dilemma,
where God's 13 middot ha-rachamim enter into
the picture.
A NEW COVENANT
Let's take a closer look now at God's
response to Moshe's
request. Note that here is the first time in
Chumash where
God introduces the concept of divine mercy:
"And God said to Moshe, 'I will also do
this thing that
you request... [to return His Shchina /
Moshe then asked
that God show His Glory -] then God
answered: ' I will
pass all my goodness before you, and I will
proclaim My
Name before you, and I will pardon he whom
I will pardon
and I will have mercy on he to whom I give
mercy (ve-
chanoti et asher achon, ve-richamti et
asher arachem)..."
(see 33:17-22).
The possibility of 'divine pardon' will
now allow God's
Shchina to return. God now agrees to allow
Bnei Yisrael a
'second chance' even should they sin. With
this promise, the
stage is set for the forging of a new
covenant though which
brit Sinai can be re-established, but
according to these new
terms.
Hence, God instructs Moshe to ascend Har
Sinai one more
time, in a manner quite parallel to his first
ascent to Har
Sinai [but with significant minor
differences], to receive the
second luchot (see 34:1-5 and its parallel in
Shmot 19:20-24).
As we should expect, the laws should and
do remain the
same. However, their terms must now be
amended with God's
attributes of mercy. Hence, when Moshe now
ascends Har Sinai,
it is not necessary for God to repeat the
laws of the Ten
Commandment, for they remain the same.
Instead, this time
when God descends upon Har Sinai, the new
luchot will be
presented together with His proclamation of
an important
amendment to brit Sinai - i.e. His attributes
of mercy.
Just as God had promised Moshe (see
33:19!), a new
covenant, reflecting this enhanced
relationship, is now
forged:
"And God came down in a cloud...& passed
before him and
proclaimed: ' Hashem, Hashem Kel rachum
ve-chanun, erech
apayim ve-rav chesed ve-emet, notzer chesed
la-alafim..."
(see 34:5-8).
THE CONTRAST BETWEEN THE ATTRIBUTES
With this background, we can now better
appreciate the
Torah's choice of words that describe these
middot ha-
rachamim.
Recall the six phrases that reflected
middat ha-din that
we found in our study of brit Sinai (in the
beginning of our
shiur). Now, as we compare them, we will
notice that each new
attribute relates directly to one of these
original attributes
of din from the first covenant.
The following table (study it
carefully), followed by a
more detailed explanation, explains this
rather amazing
parallel:
FIRST LUCHOT SECOND LUCHOT
============ ===============
1) Kel KANA Kel RACHUM
VE-CHANUN
2) POKED AVON..le-SONEI POKED AVON AVOT
AL BANIM..
3) OSEH chesed la-alafim RAV chesed
ve-emet
... le-OHAVAI NOTZER chesed
l'alafim...
4) LO YENAKEH VE-NAKEH, lo
yenakeh
5) LO YISA le-fish'eichem NOSEI AVON
VA-FESHA...
6) CHARON AF ERECH APAYIM
Note how each attribute from the
original covenant
switches from middat ha-din to middat
ha-rachamim. [To
appreciate this parallel, it is important to
follow these
psukim in the original Hebrew.] Let's take
now a closer
look:
A. HASHEM KEL RACHUM VE-CHANUN
--> (1) HASHEM KEL KANA
rachum ve-chanun based on 33:19
(see above)
a merciful God in contrast to a
zealous God
B. ERECH APAYIM --> (6) CHARON AF
slow to anger in contrast to
instant anger
C. RAV CHESED VE-EMET --> (3) OSEH
CHESED... LE-OHAVAI
abounding kindness for all, potentially
even for the wicked
[This may allow the possibility of
'rasha ve-tov lo']
in contrast to exacting kindness, and
hence, limited
exclusively to those who obey Him.
[Note that the midda of 'emet' is now
required, for this
abounding kindness for all must be
complemented by the
attribute of truth to assure ultimate
justice.]
D. NOTZER CHESED LA-ALAFIM
--> (3) OSEH CHESED LA-ALAFIM...
LE-OHAVAI
He stores His kindness, so that even if
it is not
rewarded immediately, it is stored to be
given at a later
time.
[This may allow the possibility of
'tzaddik ve-ra lo']
in contrast to immediate kindness and
reward for those
who follow Him.
E. NOSEI AVON VA-FESHA... --> (5) LO YISA
LE-FISH'EICHEM
forgiving sin in contrast to not
forgiving sin.
F. VE-NAKEH, LO YENAKEH --> (4) LO YENAKEH
sometimes He will forgive, sometimes
He may not.
[See Rashi, forgives those who
perform teshuva.]
in contrast to never forgiving.
G. POKED AVON AVOT AL BANIM...
--> (2) POKED AVON le-son'ai
He withholds punishment for up to four
generations
[in anticipation of
teshuva / see Rashi]
in contrast to extending punishment for up to
four
generations.
[Even though these two phrases are almost
identical,
their context forces us to interpret each
pasuk
differently. In the first luchot, all four
generations
are punished, in the second luchot, God may
hold back
punishment for four generations, allowing a
chance for
teshuva. See Rashi.]
These striking parallels demonstrate
that each of the new
middot lies in direct contrast to God's
middot in His original
covenant at Har Sinai.
Now we can return to Chumash to see how
Moshe's immediate
reaction to this proclamation reflects his
original request
that God keep His Shchina with the people
"And Moshe hastened to bow down and said:
'If I have
indeed gained favor in Your eyes - let
Hashem go in our
midst - 'ki' = even though they are an am
ksheh oref -a
stiff necked people, and you shall pardon
our sin..."
(34:8-9).
Note how Moshe's request that God return
His Shchina to
the people even though they are an am ksheh
oref is in direct
contrast to God's original threat that "He
will not go up with
them because they are a stiff necked people,
less He smite
them on their journey..." (see 33:3 / compare
with 34:9)!
Once these new terms are established,
allowing God's
Shchina to remain even though Bnei Yisrael
may sin, Moshe begs
that God indeed return to be with His nation
(as he requested
in 33:12-16).
These Divine attributes of mercy now
allow the Shchina to
dwell within Yisrael even though they may not
be worthy.
From a certain perspective, this entire
sequence is quite
understandable. For on the one hand, to be
worthy of God's
presence, man must behave perfectly.
However, man is still
human. Although he may strive to perfection,
he may often
error or at times even sin. How, then, can
man ever come
close to God? Hence, to allow mortal man the
potential to
continue a relationship with God, a new set
of rules is
necessary - one that includes middot
ha-rachamim.
The original terms of brit Sinai,
although ideal, are not
practical. Therefore, God's middot
ha-rachamim are necessary
to allow brit Sinai to become achievable.
In this manner, middot ha-rachamim can
be understood as
God's kindness that allows man to approach
Him and develop a
closer relationship without the necessity of
immediate
punishment for any transgression.
SELICHOT
This explanation adds extra meaning to
our comprehension
and appreciation of our recitation of the
Selichot. Reciting
the 13 middot comprises more than just a
mystical formula. It
is a constant reminder of the conditions of
the covenant of
the second luchot.
God's attributes of mercy, as we have
shown, do not
guarantee automatic forgiveness, rather, they
enable the
possibility of forgiveness. As the pasuk
stated, God will
forgive only he whom He chooses ('et asher
achon... ve-et
asher arachem' / 33:19). To be worthy of
that mercy, the
individual must prove his sincerity to God,
while accepting
upon himself not to repeat his bad ways.
Thus, our recitation of the 13 middot
serves as a double
reminder:
1) Not to 'give up' in our strive towards
holiness, for
indeed middot ha-rachamim allow us to
come close. Yet,
at the same time:
2) To recognize that Divine mercy is not
automatic.
This recognition should inspire one who
understands the
terms of this covenant to act in manner by
which God will find
him worthy of Divine mercy. After we have
been judged on Rosh
Hashana, we ask on Yom Kippur, on the very
same day on which
Bnei Yisrael first received the second luchot
- that God act
according to His attributes of Mercy. We
pray that our
recitation of the 13 middot during Ne'ila
should not only wipe
out sins of the year which has passed, but
also set is in the
proper path of teshuva for the new year which
is now
beginning.
gmar chatima
tova
menachem
====================
FOR FURTHER IYUN - shiur on the 13 midot
A. Immediately after God announces His
willingness to use His
attributes of Mercy in 33:19, we find a very
interesting
divine statement that follows:
"But, He said, you can not see my face ...
Station
yourself on the Rock as My Presence passes
by ... you
will see my back, but My face must not be
seen. [lo
tuchal lir'ot panai - ki lo yir'ani ha-adam
ve-chai -...
ve-Ra'ita et achorai - u-panai lo yira'u.]"
(see 33:20-
23).
As the new covenant allows for mercy, the
perception of God
now becomes less clear. While the first
covenant boasted a
clear relationship of 'panim el panim' (face
to face/ see
33:11), this new covenant, even to Moshe, is
represented by a
'face to back' relationship:
This new level has a clear advantage -
middat ha-rachamim -
however there is still a price to pay - the
unclarity of
Hashem's
Hashgacha. No longer is punishment
immediate; however, reward
may also suffer from delay. Hashem's
Hashgacha becomes more
complex and now allows apparent situations of
tzaddik ve-ra lo-
rasha ve-tov lo.
1. See Chazal's explanation of 'hodi'eni na
et drachecha'
(33:12)
How does this relate to this
explanation?
2. As communication is clearer when talking
face to face with
someone as opposed to talking to someone with
his back turned,
attempt to explain the symbolism of the above
psukim.
3. Why must Moshe Rabbeinu also go down a
level in his
nevu'a?
B. The second luchot are carved by man, and
not by God.
Attempt to relate this requirement based on
the nature of the
13 middot.
Relate this to the mitzva for Bnei
Yisrael to build the
mishkan which follows in Parshat Vayakhel.
Compare this to the mitzva to begin
building a sukka
immediately after Yom Kippur, and in general,
why the holiday
of Sukkot follows Yom Kippur.
C. After God declares His 13 middot of
rachamim (34:6-9), He
makes a promise (34:10), and then adds some
commandments
(34:11-26).
Are these commandments new, or are they
a 'repeat' of
mitzvot which were given earlier in Parshat
Mishpatim?
[Relate especially to Shmot
23:9-33.]
If so, can you explain why they are being
repeated?
[Hint: Which type of mitzvot from Parshat
Mishpatim are
not repeated?]
Relate your answer to the events of chet
ha-egel.
D. In the story of chet ha-egel, we find a
classic example of
a 'mila mancha', i.e. use of the verb
'lir'ot' - to see
[r.a.h.].
Review chapters 32-34 in this week's
Parsha while paying
attention to this word. 'See' for yourself
if it points to a
theme. As you read, pay careful attention
to: 32:1, 32:5,
32:9, 32:19, 32:25, 33:10, 33:12-13!,
33:20-23, 34:10, 34:23-
24!, 34:30, and 34:35. What does it mean
when God 'sees'...,
when man 'sees'..., and when man 'sees' (or
is seen by) God?
Relate also to the use of this verb
(r.a.h.) at Ma'amad Har
Sinai, especially 20:15, 20:19. See also
19:21, 24:10, &
Devarim 5:21!
Could you say that 'seeing is believing'?
If you had fun with that one, you can
also try an easier
one: the use of the word 'ra'a' [evil /
reish.ayin.hey.] in
32:12-14.
Relate to 32:17, 32:22, 32:25?, 33:4. Relate
to Shmot 10:10;
see Rashi, Ramban, Chizkuni, Rashbam.
E. Chazal explain that God's original
intention was to create
the world with His attribute of 'din'
[judgment], but after
realizing that it could not survive, He
included (in His
creation) the attribute of 'rachamim' [mercy]
as well.
[See Rashi Breishit 1:1 - 'bara Elokim...']
Relate this to the above shiur. Would
you say that this
Midrash reflects Sefer Shmot as well as Sefer
Breishit.
F. Note 'kol tuvi' in 33:19. Relate this to
'va-yar Elokim
ki tov' mentioned after each stage of
creation in Breishit
chapter 1.
Can you relate this to the above
question and above
shiur?
See also Rambam Moreh Nevuchim I:54 /
second paragraph.
[page 84 in Kapach edition Mossad
Harav Kook]
G. Even though it appears as though Bnei
Yisrael had the
choice to either accept or reject this
proposal, Chazal
explain in the famous Midrash 'kafa aleihem
har ke-gigit' that
had Bnei Yisrael said no, all creation would
have returned to
'tohu va-vohu'!
Can you relate this to the above shiur
as well?
H. Note 34:10 'hinei anochi koret brit...' &
34:29-30.
Relate this to why we refer to middot
ha-rachamim in selichot
as 'brit shlosh esrei' .
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