§ The verse states: “And the Lord passed by before him, and proclaimed” (Exodus 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse teaches that the Holy One, Blessed be He, wrapped Himself in a prayer shawl like a prayer leader and showed Moses the structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order. Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, and I will forgive them.
The verse continues: “The Lord, the Lord,” and it should be understood as follows: I am He before a person sins, and I am He after a person sins and performs repentance, as God does not recall for him his first sins, since He is always “God, merciful and gracious” (Exodus 34:6).
What Are the 13 Attributes?
The 13 Attributes of Mercy, according to the generally accepted opinions of Rabbenu Tam and Abudraham, are as follows:
- The Lord! (Adonai)–God is merciful before a person sins! Even though aware that future evil lies dormant within him.
- The Lord! (Adonai)–God is merciful after the sinner has gone astray.
- God (El)–a name that denotes power as ruler over nature and humankind, indicating that God’s mercy sometimes surpasses even the degree indicated by this name.
- Compassionate (rahum)–God is filled with loving sympathy for human frailty does not put people into situations of extreme temptation, and eases the punishment of the guilty.
- Gracious (v’hanun)–God shows mercy even to those who do not deserve it consoling the afflicted and raising up the oppressed.
- Slow to anger (ereh apayim)–God gives the sinner ample time to reflect, improve, and repent.
- Abundant in Kindness (v’rav hesed)–God is kind toward those who lack personal merits, providing more gifts and blessings than they deserve; if one’s personal behavior is evenly balanced between virtue and sin, God tips the scales of justice toward the good.
- Truth (v’emet)–God never reneges on His word to reward those who serve Him.
- Preserver of kindness for thousands of generations (notzeir hesed la-alafim)–God remembers the deeds of the righteous for thebenefit of their less virtuous generations of offspring (thus we constantly invoke the merit of the Patriarchs).
- Forgiver of iniquity (nosei avon)–God forgives intentional sin resulting from an evil disposition, as long as the sinner repents.
- Forgiver of willful sin (pesha)–God allows even those who commit a sin with the malicious intent of rebelling against and angering Him the opportunity to repent.
- Forgiver of error (v’hata’ah)–God forgives a sin committed out of carelessness, thoughtlessness, or apathy.
- Who cleanses (v’nakeh)–God is merciful, gracious, and forgiving, wiping away the sins of those who truly repent; however, if one does not repent, God does not cleanse.
The kabbalists introduced the custom of also reciting the 13 Attributes of Mercy before taking the Torah from the ark during the three pilgrimage festivals of Passover, Shavuot, and Sukkot. This was followed by a silent prayer beginning, “Master of the universe, fulfill my heartfelt requests for good,” demonstrating an understanding that all too often one’s personal goals are not for his or her benefit. Like all personal supplications, the 13 Attributes of Mercy are not recited on the Sabbath or on festivals that fall on the Sabbath.
Reprinted with permission from The JPS Guide to Jewish Traditions, published by the Jewish Publication Society.
English
(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 his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he 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 His actions. And what will it benefit him to have the structure of his limbs like the Highest Form, but not resemble his Creator in his actions? Therefore it is fitting that he should [make his 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 shall give truth." If so, it is fitting that these thirteen traits [also] be found in man. And now we will explain these thirteen actions that are fitting to be with him.
(46) God is long-suffering, but in the end Manasseh received the deserved punishment for his sins and crimes. In the twenty-second year of his rulership, the Assyrians came and carried him off to Babylon in fetters, him together with the old Danite idol, Micah's image. In Babylonia, the king was put into an oven which was heated from below. Finding himself in this extremity, Manasseh began to call upon god after god to help him out of his straits. As this proved inefficacious, he resorted to other means. "I remember," he said, "my father taught me the verse: 'When thou art in tribulation, if in the latter days thou shalt return to the Lord thy God, and hearken unto His voice, He will not fail thee.' Now I cry to God. If He inclines His ear unto me, well and good; if not, then all kinds of god are alike." The angels stopped up the windows of heaven, that the prayer of Manasseh might not ascend to God, and they said: "Lord of the world! Art Thou willing to give gracious hearing to one who has paid worship to idols, and set up an idol in the Temple?" "If I did not accept the penance of this man," replied God, "I should be closing the door in the face of all repentant sinners." God made a small opening under the Throne of His Glory, and received the prayer of Manasseh through it. Suddenly a wind arose, and carried Manasseh back to Jerusalem. His return to God not only helped him in his distress, but also brought him pardon for all his sins, so that not even his share in the future world was withdrawn from him.
The Gemara answers: This is not difficult. This baraita is referring to our fire, and that baraita is referring to the fire of Gehenna. The Gemara explains: Our fire was created at the conclusion of Shabbat, but the fire of Gehenna was created on Shabbat eve. The Gemara proceeds to ask: Was the fire of Gehenna created on Shabbat eve? Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.