(ו) וַיַּעֲבֹ֨ר ה' ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒
ה'
ה'
אֵ֥ל
רַח֖וּם
וְחַנּ֑וּן
אֶ֥רֶךְ אַפַּ֖יִם
וְרַב־חֶ֥סֶד
וֶאֱמֶֽת ׀
(ז) נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים
נֹשֵׂ֥א עָוֺ֛ן
וָפֶ֖שַׁע
וְחַטָּאָ֑ה
וְנַקֵּה֙
לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃
We have the tradition of 13 attributes of mercy of the Holy One. Those are inside our conscience at the moment one hears them on the High Holidays.
The idea of thirteen middot - 13 attributes - is an important one, connecting Torah, humans and the Holy One of Blessing.
Torah - there are 13 middot through which we explain the text. You can find a list in the beginning of any traditional siddur, they are usually called "the thirteen rules of Rabbi Ishmael".
For the Zohar, the collective Israel is surrounded by 13 middot of mercy. Note that the Zohar does not specify the attributes themselves.
(א) רִבִּי חִזְקִיָּה פָּתַח, כָּתוּב (שיר השירים ב) כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. מִי הַשּׁוֹשַׁנָּה זוֹ כְּנֶסֶת יִשְׂרָאֵל [משום שיש שושנה ויש שושנה]. מָה הַשּׁוֹשַׁנָּה שֶׁהִיא בֵּין הַחוֹחִים יֵשׁ בָּהּ אָדֹם וְלָבָן - אַף כְּנֶסֶת יִשְׂרָאֵל יֵשׁ בָּהּ דִּין וְרַחֲמִים. מַה שּׁוֹשַׁנָּה יֵשׁ בָּהּ שְׁלֹשָׁה עָשָׂר עָלִים - אַף בִּכְנֶסֶת יִשְׂרָאֵל יֵשׁ שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת רַחֲמִים שֶׁמַּקִּיפוֹת אוֹתָהּ מִכָּל צְדָדֶיהָ. אַף אֱלֹקִים שֶׁל כָּאן, מִשָּׁעָה שֶׁנִּזְכַּר, הוֹצִיא שְׁלֹשׁ עֶשְׂרֵה תֵבוֹת לְהַקִּיף אֶת כְּנֶסֶת יִשְׂרָאֵל וְלִשְׁמֹר אוֹתָהּ.
(1) Rabbi Hizkiyah opened, “It is written, as a rose among thorns.” That a rose is the Assembly of Israel. Because there is a rose and there is a rose, just as a rose among thorns is tinged with red and white, the Assembly of Israel consists of judgment and mercy. Just as a rose has thirteen petals, the Assembly of Israel is surrounded on all sides by the thirteen attributes of mercy. However, Elohim, that is here, thought to bring out the thirteen words that surround the Assembly of Israel and guard it.
A fundamental idea to hold on to is the idea that when we say "God is One" we are saying 'it is all One" - us, Torah, God - it is all a unity, but we need to work on ourselves to become more perfect.
שמע ישראל ה׳ אלקינו ה׳ אחד וגו׳ ...דנודע מה שאמרו רז״ל בראשית ברא בשביל התורה ובשביל ישראל שנקראים ראשית ברא הקב״ה כל העולם ושמים ושמי השמים והנה השני דברים שהן תורה וישראל הן דבר אחדות אחד כנודע ששורש נשמות ישראל הוא התורה ונמצא כי כח הפועל שבנפעלים הנמצאים עליונים ותחתונים הוא התורה וישראל שהן אחדות הגמור וקב״ה ואורייתא חד נמצא כי כוונת הבורא ב״ה היה להיות אחדות אחד ישראל והתורה עמו יתברך בלי הפסק ח״ו.
Hear, O Israel, Ad-nai is our God, Ad-nai is One etc. - .... it is known what our sages say "In a beginning, created" (Genesis 1:1) the universe, the world and all the heavens above and below, all was created due/for Torah and due/for Israel, that are called "beginning"... and behold, these two things, Torah and Israel, are one unity, as it is known that the roots of the souls of Israel are in Torah... and the Holy One of Blessing and Torah are one. And thus we find out that the intention of the Blessed Creator is that there should be a single unity between Israel, Torah and God Godself, praised be, without any separation, God forbid.
Rabbi Moshe Cordovero reminds us that there is internal work to be done in order to get closer to the Holy One and Torah. Cordovero also wants us to step back and see that there is another verse in which to find those 13 middot, and this is a verse that we recite during Tashlich.
(יח) מִי־אֵ֣ל כָּמ֗וֹךָ
נֹשֵׂ֤א עָוֺן֙
וְעֹבֵ֣ר עַל־פֶּ֔שַׁע
לִשְׁאֵרִ֖ית נַחֲלָת֑וֹ
לֹא־הֶחֱזִ֤יק לָעַד֙ אַפּ֔וֹ
כִּֽי־חָפֵ֥ץ חֶ֖סֶד הֽוּא׃
(יט) יָשׁ֣וּב יְרַֽחֲמֵ֔נוּ
יִכְבֹּ֖שׁ עֲוֺֽנֹתֵ֑ינוּ
וְתַשְׁלִ֛יךְ בִּמְצֻל֥וֹת יָ֖ם כָּל־חַטֹּאותָֽם׃
(כ) תִּתֵּ֤ן אֱמֶת֙ לְיַֽעֲקֹ֔ב
חֶ֖סֶד לְאַבְרָהָ֑ם
אֲשֶׁר־נִשְׁבַּ֥עְתָּ לַאֲבֹתֵ֖ינוּ
מִ֥ימֵי קֶֽדֶם׃
(18) Who is a Power like You,
Bearing iniquity
And remitting transgression;
Against the remnant of His people;
Who has not maintained His wrath forever Because He loves graciousness!
(19) He will take us back in love;
He will cover up our iniquities,
You will hurl all our sins Into the depths of the sea.
(20) You give truth to Jacob,
Lovingkindness to Abraham,
As You promised on oath to our fathers
In days gone by.
(א) האדם ראוי שיתדמה לקונו: הָאָדָם רָאוּי שֶׁיִּתְדַּמֶּה לְקוֹנוֹ וְאָז יִהְיֶה בְּסוֹד הַצּוּרָה הָעֶלְיוֹנָה צֶלֶם וּדְמוּת, שֶׁאִלּוּ יְדֻמֶּה בְּגוּפוֹ וְלֹא בִּפְעֻלּוֹת הֲרֵי הוּא מַכְזִיב הַצּוּרָה וְיֹאמְרוּ עָלָיו צוּרָה נָאָה וּמַעֲשִׂים כְּעוּרִים. שֶׁהֲרֵי עִיקָר הַצֶּלֶם וְהַדְּמוּת הָעֶלְיוֹן הֵן פְּעֻלּוֹתָיו, וּמַה יוֹעִיל לוֹ הֱיוֹתוֹ כְּצוּרָה הָעֶלְיוֹנָה דְּמוּת תַּבְנִית אֵבָרָיו וּבַפְּעֻלּוֹת לֹא יִתְדַמֶּה לְקוֹנוֹ. לְפִיכָךְ רָאוּי שֶׁיִּתְדַּמֶּה אֶל פְּעֻלּוֹת הַכֶּתֶר שֶׁהֵן י"ג מִדּוֹת שֶׁל רַחֲמִים עֶלְיוֹנוֹת. וּרְמוּזוֹת בְּסוֹד הַפְּסוּקִים (מיכה ז, יח) מִי אֵל כָּמוֹךָ. יָשׁוּב יְרַחֲמֵנוּ. תִּתֵּן אֱמֶת. אִם כֵּן רָאוּי שֶׁתִּמְצָאֶנָּה בוֹ י"ג מִדּוֹת אֵלּוּ. וְעַכְשָׁו נְפָרֵשׁ אוֹתָן הַפְּעֻלּוֹת י"ג שֶׁרָאוּי שֶׁתִּהְיֶינָה בוֹ:
(1) Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble one's Creator and then s/he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if a person is alike in their body but not in their actions, that person betrays the Form; and they will say about him, "A lovely form, but ugly deeds."
As behold, the essence of the Highest Image and Likeness is God's actions. And what benefit is there, to someone to have the structure of one's limbs like the Highest Form, but not resemble one's Creator in one's actions? Therefore it is fitting that a person should [make their actions] resemble the actions of the Crown (Keter), which are the thirteen highest traits of mercy.
And they are hinted to in the secret of the verses (Michah 7:18-20), "Who is a Power like You... He will again have mercy on us... You give truth." If so, it is fitting that these thirteen traits [also] be found in humans. And now we will explain these thirteen actions that are fitting to be in a person.
(א) הא' - מי אל כמוך - מוֹרֶה עַל הֱיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ נֶעֱלַב, סוֹבֵל עֶלְבּוֹן מַה שֶׁלֹּא יְכִילֵהוּ רַעְיוֹן. הֲרֵי אֵין דָּבָר נִסְתָּר מֵהַשְׁגָּחָתוֹ בְּלִי סָפֵק, וְעוֹד אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּם מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו, וַהֲרֵי תִּמְצָא שֶׁמֵּעוֹלָם לֹא חָטָא אָדָם נֶגְדּוֹ שֶׁלֹּא יִהְיֶה הוּא בְּאוֹתוֹ הָרֶגַע מַמָּשׁ שׁוֹפֵעַ שֶׁפַע קִיּוּמוֹ וּתְנוּעַת אֵבָרָיו, עִם הֱיוֹת שֶׁהָאָדָם חֹטֵא בַכֹּחַ הַהוּא לֹא מְנָעוֹ מִמֶּנּוּ כְּלָל אֶלָּא סוֹבֵל הַקָּדוֹשׁ בָּרוּךְ הוּא עֶלְבּוֹן כָּזֶה לִהְיוֹת מַשְׁפִּיעַ בּוֹ כֹּחַ תְּנוּעוֹת אֵבָרָיו, וְהוּא מוֹצִיא אוֹתוֹ כֹּחַ בְּאוֹתוֹ רֶגַע בְּחֵטְא וְעָוֹן וּמַכְעִיס וְהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל. וְלֹא תֹאמַר שֶׁאֵינוֹ יָכוֹל לִמְנוֹעַ מִמֶּנּוּ הַטּוֹב הַהוּא ח"ו שֶׁהֲרֵי בְכֹחוֹ בְּרֶגַע כְּמֵימְרָא לְיַבֵּשׁ יָדָיו וְרַגְלָיו כְּעֵין שֶׁעָשָׂה לְיָרָבְעָם, וְעִם כָּל זֹאת שֶׁהַכֹּחַ בְּיָדוֹ לְהַחְזִיר הַכֹּחַ הַנִּשְׁפָּע הַהוּא וְהָיָה לוֹ לוֹמַר כֵּיוָן שֶׁאַתָּה חֹטֵא נֶגְדִּי תֶּחֱטָא בְּשֶׁלְּךָ לֹא בְשֶׁלִּי, לֹא מִפְּנֵי זֶה מָנַע טוּבוֹ מִן הָאָדָם אֶלָּא סָבַל עֶלְבּוֹן, וְהִשְׁפִּיעַ הַכֹּחַ וְהֵטִיב לְאָדָם טוּבוֹ. הֲרֵי זֶה עֶלְבּוֹן וְסַבְלָנוּת מַה שֶׁלֹּא יְסֻפָּר וְעַל זֶה קוֹרְאִים מַלְאֲכֵי הַשָּׁרֵת לְהַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ עָלוּב וְהַיְנוּ אוֹמְרוֹ מִי אֵל כָּמוֹךָ, אַתָּה אֵל בַּעַל חֶסֶד הַמֵּטִיב, אֵל בַּעַל כֹּחַ לִנְקֹם וְלֶאֱסֹף אֶת שֶׁלְּךָ, וְעִם כָּל זֹאת אַתָּה סוֹבֵל וְנֶעֱלָב עַד יָשׁוּב בִּתְשׁוּבָה.
(ב) הֲרֵי זוֹ מִדָּה שֶׁצָּרִיךְ הָאָדָם לְהִתְנַהֵג בָּהּ רְצוֹנִי הַסַּבְלָנוּת וְכֵן הֱיוֹתוֹ נֶעֱלַב אֲפִלּוּ לְמַדְרֵגָה זוֹ וְעִם כָּל זֹאת לֹא יֶאֱסֹף טוֹבָתוֹ מִן הַמְּקַבֵּל:
(1) The First: "Who is a power like You" teaches about the Holy One of Blessing being an insulted King [that] tolerates insult - to a point that the mind can't grasp. Behold, nothing is hidden from God's oversight, without a doubt, and [yet] there is no moment when a person is not nourished and preserved by the Highest force that flows upon every single person; and behold, you find that there was never a person who sinned against God, without God - at that very instant - [willing] the flow of the person's existence and the movement of his/her limbs. While this person sins with that force, God does not withhold it from that person at all. Rather, the Holy One of Blessing tolerates such an insult - to flow the power for the movement of his limbs into the person, and the person [uses] that power at that moment for sin and iniquity, and [to] anger [God]; and the Holy One of Blessing tolerates [it all]. And you [should] not say that God is not able to withhold this goodness from that person - God forbid. As behold, it is in God's power to make his arms and legs rigid instantly, as we read to what God did to Yerovam (I Kings 13:4). And even with all this, that God has the power to withdraw that flowing force, and God could have said, "Since you sin against Me, sin with your own [strength/life force], not with Mine" - God does not withhold good from a person for this. Instead, God tolerates the insult, flows the force [to do this] and gives the person of God's goodness. Behold, this is insult and [its] toleration that cannot be described, and this is why the ministering angels call the Holy One of Blessing the Insulted King. And this is [the meaning of] its stating, "Who is a power like You" - You are a Power that is a Master of Kindness that benefits, a Power that is a Master of strength to take revenge and take back what is Yours; and with all that, You tolerate [it] and are insulted until [the person] repents.
(2) Behold, this is a trait that a person must practice - I mean tolerance; and, so, to be insulted, even to this extent, and nonetheless not to withhold one’s goodness from the recipient.
Middah: Not withholding goodness (Tolerance is the next one)
~ What are examples that you can find of this being true in your life? Have you ever been given goodness in ways you didn't expect; or were you ever kind in ways other people were not or didn’t expect?
~ Have you ever gone above and beyond because of love?
~ How do we expand goodness in our own lives, towards people we know and engage with?
~ What are the limits of giving?
(א) כמה גופי פעולות שהם עיקר ההנהגה: עוֹד, לִהְיוֹת הָאָדָם דּוֹמֶה לְקוֹנוֹ בְּסוֹד מִדַּת הַכֶּתֶר צָרִיךְ שֶׁיִּהְיוּ בוֹ כַּמָּה גּוּפֵי פְּעֻלּוֹת שֶׁהֵם עִיקָר הַהַנְהָגָה:
(ב) הָרִאשׁוֹנָה - הַכּוֹלֶלֶת הַכֹּל הִיא מִדַּת הָעֲנָוָה מִפְּנֵי שֶׁהִיא תְּלוּיָה בַּכֶּתֶר שֶׁהֲרֵי הִיא מִדָּה עַל כָּל הַמִּדּוֹת וְאֵינָהּ מִתְעַלִּית וּמִתְגָּאָה לְמַעְלָה אָמְנָם יוֹרֶדֶת וּמִסְתַּכֶּלֶת לְמַטָּה תָּדִיר, וְזֶה מִשְּׁנֵי טְעָמִים: הָאֶחָד שֶׁהוּא בּוֹשׁ לְהִסְתַּכֵּל בְּסִבָּתוֹ אֶלָּא מַאֲצִילוֹ מַבִּיט בּוֹ תָּמִיד לְהֵטִיבוֹ וְהוּא מַבִּיט בַּתַּחְתּוֹנִים. כָּךְ הָאָדָם צָרִיךְ שֶׁיֵּבוֹשׁ מִלְּהִסְתַּכֵּל לְצַד מַעְלָה לְהִתְגָּאוֹת אֶלָּא תָּדִיר יִסְתַּכֵּל לְצַד מַטָּה לְהַפְחִית עַצְמוֹ כָּל מַה שֶׁיּוּכַל. וַהֲרֵי הַמִּדָּה הַזֹּאת הִיא תְּלוּיָה דֶּרֶךְ כְּלָל בָּרֹאשׁ שֶּׁאֵין הָאָדָם מִתְגָּאֶה אֶלָּא בַּהֲרָמַת רֹאשׁוֹ כְּלַפֵּי מַעְלָה וְהֶעָנִי מַשְׁפִּיל רֹאשׁוֹ לְמַטָּה. וַהֲרֵי אֵין סַבְלָן וְעָנָו כֵּאלֹקֵינוּ בְּמִדַּת הַכֶּתֶר שֶׁהוּא תַּכְלִית הָרַחֲמִים וְלֹא יִכָּנֵס לְפָנָיו שׂוֹם פְּגַם וְלֹא עָוֹן וְלֹא דִּין וְלֹא שׁוּם מִדָּה מוֹנַעַת מִלְּהַשְׁגִּיחַ וּלְהַשְׁפִּיעַ וּלְהֵיטִיב תָּדִיר. כָּךְ צָרִיךְ הָאָדָם שֶׁשּׁוּם סִבָּה שֶׁבָּעוֹלָם לֹא תִּמְנָעֵהוּ מִלְּהֵטִיב וְשׂוּם עָוֹן אוֹ מַעֲשֵׂה בְּנֵי אָדָם בִּלְתִּי הָגוּן לֹא יִכָּנֵס לְפָנָיו כְּדֵי שֶׁיְּעַכְּבֵהוּ מִלְּהֵיטִיב לְאוֹתָם הַצְּרִיכִים טוֹבָתוֹ בְּכָל עֵת וּבְכָל רֶגַע. וּכְמוֹ שֶׁהוּא יֹשֵׁב וְזָן מִקַּרְנֵי רְאֵמִים וְעַד בֵּיצֵי כִנִּים וְאֵינוֹ מְבַזֶּה שׁוּם בְּרִיָּה שֶׁאִלּוּ יְבַזֶּה הַבְּרוּאִים מִפְּנֵי פְחִיתוּתָם לֹא יִתְקַיְּמוּ בָעוֹלָם אֲפִלּוּ רֶגַע, אֶלָּא מַשְׁגִּיחַ וְנוֹתֵן רַחֲמָיו עַל כֻּלָּם. כָּךְ צָרִיךְ שֶׁיִּהְיֶה הָאָדָם מֵטִיב לַכֹּל וְלֹא יִתְבַּזֶּה שׁוּם נִבְרָא לְפָנָיו אֶלָּא אֲפִלּוּ בְּרִיָּה קֹלָהּ שֶׁבַּקַּלִּים תִּהְיֶה מְאֹד חֲשׁוּבָה בְעֵינָיו וְיִתֵּן דַּעְתּוֹ עָלֶיהָ וְיֵיטִיב לְכָל הַמִּצְטָרֵךְ אֶל טוֹבָתוֹ, וְזוֹ מִדָּה תְּלוּיָה בַּכֶּתֶר בְּסוֹד הָרֹאשׁ דֶּרֶךְ כְּלָל:
(ג) הַשְּׁנִיָּה - מַחְשַׁבְתּוֹ תִדְמֶה לְמַחְשֶׁבֶת הַכֶּתֶר. כְּמוֹ שֶׁאוֹתָהּ הַחָכְמָה לֹא תִּפְסֹק תָּמִיד לַחְשֹׁב מַחֲשָׁבוֹת טוֹבוֹת, וְהָרַע לֹא יִכָּנֵס בָּהּ מִפְּנֵי שֶׁהִיא רַחֲמִים גְּמוּרִים, וְאֵין שָׁם דִּין וְלֹא שׁוּם קֹשִׁי כְּלָל, כָּךְ הָאָדָם תָּמִיד תִּהְיֶה מַחְשַׁבְתּוֹ פְּנוּיָה מִכָּל דָּבָר מְכֹעָר. וּכְמוֹ שֶׁהִיא סוֹד חָכְמָה תּוֹרָה קְדוּמָה, וְלֹא יֶחְסַר שָׁם סוֹד תּוֹרָה, כָּךְ לֹא יִפְנֶה אֶל שׁוּם פְּנִיָּה חוּץ מִמַּחְשֶׁבֶת הַתּוֹרָה וְלַחְשֹׁב בְּגַדְלוּת הָאֵל וּפְעֻלּוֹתָיו הַטּוֹבוֹת וּלְהֵיטִיב וְכַיּוֹצֵא.
(ד) כְּלָלוֹ שֶׁל דָּבָר - לֹא יִכָּנֵס זָר וּבָטֵל בְּמַחֲשַׁבְתּוֹ...
(1) Chapter 2 - Some major activities that are the main governance: Further for a person to resemble his Creator from the secret of the trait of the Crown (Keter), a person needs [to do] some basic activities - which are the main governance.
(2) The first: The attribute of humility - which includes everything ... As behold, It is a trait over all of the Traits, but it does not raise itself and become proud above [the others]. ... And behold, this trait is generally dependent upon the head. As a person only shows pride with the lifting of one's head upwards, whereas the poor person lowers their head. And behold, there is none as tolerant and humble as our God, who is the epitome of mercy. Goodness flows from God constantly, without sin, judgment or defect preventing the flow. So must a person be, that no cause in the world prevent him from bestowing good; and that no iniquity or improper act of other people intervene to impede him from bestowing good from those that need his good at any time and at any instant. And [just] like God nourishes 'from the antelope's horns to the lice's eggs,' and does not despise any creature - as if He were to despise creatures because of their smallness, they would not exist in the world even for an instant - but rather God protects and gives His mercies upon them all; so must a person be, to bestow good to all and not despise any creature. Even the puniest of the puny creatures [should] be very important in his eyes, and one [should] put one's mind to it; and bestow good to all that need his good.
(3) The second: One's thinking should resemble the thought of Keter. Just as that Wisdom (Chochmah) does not ever cease to think good thoughts and evil is not allowed to enter in it since it is complete mercy, without any judgment or harshness, so too a person's thought should be always free from anything ugly. ... a person needs to let one's thought divert itself from thinking of Torah and being aware of the greatness of God and God's good actions, bestowing good, and so on.
(4) The principle of the thing is that no foreign or idle thing should intervene in his thought. ...
~ Watch yourself for feelings of pride.
~ Pay attention to what you let in your home: what words and ugly things do you allow come in, through TV or internet?
~ Notice how even small bugs are exquisitely constructed and made. Pay attention to nature.
~ Even behind a mask or the wheel, treat people with goodness and respect: the cashier, the mailperson, the trash collector, the flagger at construction sites. People are not their jobs, they are people, all created in the greatness of God's image.
~ Do not withhold your better side when people push your buttons.