Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

Summary of The Thirteen Attributes of Mercy

(Based on Rabbi Moshe Cordovero’s classic work, Tomer Devorah)

 “Who, Hashem, is like You? He bears sin and removes iniquity to the remnant of His inheritance. He does not maintain His anger forever, for He desires kindness. After repentance, He will have mercy on us. He suppresses our sins. May you cast all their sins into the depths of the sea. Give truth to Yaakov, kindness to Avraham, as You swore to our forefathers from days past.” (Michah 7:18-20)

• Who, Hashem, is like You? – Hashem bears insult and endures offense. Every movement, every moment is sustained by the supernal force that descends from Above. Even while a person is sinning, Hashem is providing them with the ability and vitality to exist and to move. Although Hashem can instantly rescind these capabilities, He nonetheless continues to breathe life into all existence, waiting for the person to return in repentance. 

• He bears sin – Every sin creates a prosecuting angel. This angel, like everything in existence, requires sustenance. Although it would be befitting for Hashem to instruct the destructive angel to demand his sustenance from his creator (i.e., the sinner), still Hashem provides the angel with its needs, while waiting for the sinner to abandon his wayward behaviors. 

• And removes iniquity – After a person does return in repentance, he is completely forgiven. However, the destructive angel created by the original sin still exists. Instead of using an intermediary, Hashem Himself cleanses the person from sin and banishes the destructive angel. 

• To the remnant of His inheritance – Hashem views each of us as a close relative, as His inheritance. Our pain is His pain. He therefore treats every member of the Jewish nation with increased love, mercy, and compassion. 

• He does not maintain His anger forever – Even when a person continues to sin, Hashem does not maintain His anger. Rather, He mitigates His anger, allowing it to subside, never unleashing His full wrath. 

• For He desires kindness – There is a heavenly chamber reserved for storing the kind deeds each person performs. Designated angels bring these praiseworthy deeds before Hashem when accusations arise against the Jewish people. Hashem then deals mercifully towards the sinner, even when we are guilty in other aspects.  

• After repentance, He will have mercy on us – Once a person has repented, not only does Hashem forgive him for his sins, but He strengthens their bond, drawing the penitent closer than ever before. (This is why our Sages teach us, “Where ba’alei teshuva stand, even perfect tzaddikim cannot stand.”) 

• He suppresses our sins – While our good deeds ascend to the greatest of heights until they stand before Hashem, our sins are suppressed, limited to a lower level. For this reason, our sins do not cancel out our mitzvos; they are simply incomparable. Our mitzvos stand on an exalted level, becoming a part of us, unaffected by any future misdeeds. No good deed is ever lost. 

• May you cast all their sins into the depths of the sea – Although a person may experience pain or suffering, it is always mitigated. Hashem’s mercy can be found within the darkest hour. Another aspect of this Attribute is that after atonement has been granted, Hashem demands retribution from those who have caused us harm. 

• Give truth to Yaakov – Hashem mercifully sees the “truth” from the person’s perspective. Hashem understands the ways of man, and therefore incorporates mercy within justice. 

• Kindness to Avraham – To those who go beyond the boundaries of their obligations, Hashem also acts with them beyond the confines of the law. Hashem shows benevolence towards those who walk in the ways of Avraham. 

• As You swore to our forefathers – Even when a person acts improperly, Hashem remembers His covenant with our forebearers, recalling their pious deeds, and has mercy upon us. Hashem acts kindly towards us due to our ancestral merit, which is an aspect of matnas chinam, unearned or gratuitous gifts. 

• From days past – When a person’s merits have been depleted and it seems as though all hope is lost, Hashem remembers and collects all the good deeds the person has ever performed from the time of their birth, while overlooking any current faults. Hashem remembers the person in their youth, when they were innocent and untainted; Hashem focuses on the previous accomplishments and the inherently pure soul.

Rebbe Nachman teaches that Hashem’s grace and benevolence is constant, never ceasing. This is true regardless of our spiritual standing; even in our darkest, lowest moments, Hashem acts towards us with extreme love and affection. As it is written (Psalms 145:8-9), “Gracious and merciful is Hashem, slow to anger, and great in [bestowing] kindness. Hashem is good to all; His mercies are on all His works.”

After the sin of the golden calf (which was perhaps the most shameful act in our nations history), Moshe ascended to heaven for forty days and nights to beseech Hashem for mercy on behalf of the Jewish People. His prayers were answered on the fortieth day, Yom Kippur. Moshe asked Hashem, “Please, show me Your way.” Hashem responded by revealing the Thirteen Attributes of Mercy with which He conducts the world.

The Talmud teaches that these Attributes are not meant merely to be recited and studied. Rather, they are to be implemented in our everyday relationships. As the verse states “Just as He is Merciful, so too you must be merciful, etc.” Similarly, the Sifrei (Eikev 13) explains that the verse instructing us “to follow all His ways” (Devarim 11:22) is a reference to the Thirteen Attributes of Mercy.

Although every mitzvah triggers Divine Mercy, the Berditchover teaches that there are certain, unique keys which can be used to open the heavenly gates and cause the shefah (blessing) to flow in greater quantities. These keys are the Thirteen Attributes of Mercy. When we act in accordance with these lofty traits in our interpersonal relationships, we awaken the heavenly attribute and bring its effect upon the world.

(While reviewing the Thirteen Attributes of Mercy, we learnt from Tomer Devorah, written by Rabbi Moshe Cordovero, the Arizal’s teacher. The Shela, Rav Yeshayah Horowitz zt’l, said that one who is accustomed to studying and implementing the lessons of Tomer Devorah, is guaranteed a portion in the World to Come. Similarly, Yoel HaNavi revealed that those who emulate Hashem’s mercy, will merit to see the ultimate Redemption, may it be speedily in our days.)

Rebbe Nachman teaches that each person is considered an “Olam katan”, a microcosm of the entire world. Our every thought and action yield great impact on our surroundings, the world at large, and all the heavenly spheres. When we perform a mitzvah, we create an “Awakening from Below”, which triggers a mirror response from heaven, referred to as an “Awakening from Above.” (Commenting on the verse (Psalms 121:5), “G-d is your shadow”, the Baal Shem Tov elaborates that just as a shadow mimics our every move, so does Hashem’s relationship with the world directly reflect our actions.) 

As Rabbi Riachi explains, “The world mirrors the deeds of man, which means that we have great power to shape and improve everything that transpires… The events that occur in the world are closely intertwined with the events that occur inside of us, in our hearts and minds, and in our daily activities. A small change in our inner world, for better or for worse, makes a great change in the world around us.”

Similarly, Rabbi Yaakov Meir Shechter writes, “Each individual is at the center of countless, interconnected, spiritual worlds. Thus, it is as though he alone exists, for no one else can repair those aspects of creation unique to him…” As the Arizal says, “The light you are meant to shine unto the world is yours alone.”

(Rabbi Levi Yitzchak of Berditchev teaches, “When a person performs a good deed, acting with the attribute of kindness, he stirs the attribute of kindness throughout the entire world and causes everyone to want to perform kindness.” Rabbi Yaakov Klein elaborates, “Can you imagine? No billion-dollar corporation, no fiery speeches or city-wide parades. All it takes is one small act of kindness performed in private about which nobody will ever know. Your name will not be in the paper, nor will your deeds be recorded for all posterity, but you have just changed the world in a major way, infusing it with brilliant light.”)

As Rabbi Chaim Volozhin zt’l writes (Nefesh HaChaim 1:3), “So in this form, so to speak, did G-d create man, giving him authority over thousands upon thousands of powers and innumerable worlds, placing them in his hands. For he is to lead them, in accordance with the details of his actions, speech, thoughts, and his entire manner of being, whether for the good or, G-d forbid, the opposite. With his good actions, speech, and thoughts, he sustains and provides strength to many Heavenly powers and worlds, adding onto them holiness and light.”

Similarly, Rabbi Klein writes, “Rabbi Levi Yitzchak says that when a Jew begins his spiritual odyssey, a major catalyst for spiritual growth is his realization of how incredibly significant his actions are. When a Jew fully grasps that his actions, speech, and thoughts affect not only his own personal life but the entirety of creation – including the heavenly worlds that precede and transcend ours – he will begin taking himself and his daily life choices more seriously. He will pride himself in the tremendous blessing he is drawing upon the worlds with his holy service. When he considers himself and his service of Hashem in this light, he will receive the encouragement to grow and continue climbing higher.”

When referring to Yaakov’s dream, the verse states, “And he dreamt, and behold! A ladder was set earthward, and its top reached heavenward and behold! Angels of G-d were ascending and descending upon it.” Rabbi Klein expounds, “This concept is hinted at in the ladder Yaakov saw in his dream. ‘Vayachalom v’hinei sulam’ – And he dreamt and behold! A ladder. The Berditchover says that every single Jew is the holiest ladder in the world. “Mutzav artza” – It appears as if we are ‘set earthward’; we walk the earth below, taking care of our spiritual obligations in this physical world, but ‘Rosho magia shamayma’ – we can’t begin to imagine what an effect our service has in the heavenly spheres above. Although it appears as if our actions merely affect our earthly situation, it is not so; our actions reach the very heavens. In fact, our service carries such significance that ‘Vhinei malachei Elokim olim v’yordim bo’ – the very angels either rise or, Heaven forbid, descend based on the actions we take.”

“The holy angels above are all dependent upon me and you! One little pure thought and we have elevated worlds and forces which cannot be grasped or imagined. One word of Torah, and we have drawn blessing upon all of creation. One mitzvah performed with joy, and the spiritual worlds are doused in the brilliant light of euphoria. This is truly an incredible thing to consider.”

Our youth is filled with passion and excitement, hopes for making the world a better place. But with the passing of time, our actions begin to feel routine, mechanical, or mundane, we begin to feel like we are simply going through the motions. We must therefore remind ourselves of the incredible capability and potential we possess. When we contemplate the magnanimity of our thoughts and actions, we are overcome with a sense of meaning and purpose, a sense of awe and pride.

The Talmud (Niddah 30b) states that before a soul is sent down to the physical realm, it is taught that the world below is fraught with spiritual danger; it is then sworn to a life of righteousness. The Lubavitcher Rebbe teaches that the entire purpose of the soul’s descent is to reveal the G-dliness concealed within the mundanity of human life; to turn the human experience into a dwelling place for Hashem’s presence. By walking in the Ways of Hashem, and emulating these laudable traits, we shine an incredible light in the world, creating the ideal abode for the Shechinah.   

This strength and ability are not reserved for the elite and lofty; we are all capable and effectual, regardless of our occupation. Whether we are the student learning in yeshiva, or the office professional, or the stay-at-home parent, we are all equally essential.

Every moment of every day yields incredible potential. Whether we are commuting to work or standing on line at the grocery, the opportunities are endless. Regardless of where we find ourselves, we have the ability to impact and better the entire universe.

(For example, this week’s Torah portion recalls how Yosef showed concern for Pharoah’s courtiers, who were imprisoned with him. Yosef noticed that something was troubling them and asked, “Why do appear downcast today?” (Although feelings of dejection would be expected of someone in prison, Yosef was acutely attuned and realized that something was weighing heavily on them, more so than usual.) This small act of kindness and consideration created tremendous ripple effects, eventually leading to Yosef’s freedom and appointment as viceroy.) 

The way we approach these understated opportunities will define and form who we are and who we will ultimately become. As mentioned in our previous post, this is an ongoing process. When describing the Creation of man, the verse tells us that Hashem proclaimed, “Let us make man…” (Bereishes 1:26). Various explanations are offered regarding who the word “us” is referring to. Commenting on this verse, Rabbi Efrem Goldberg writes, “According to the Zohar, Hashem was addressing Adam himself, the human being whom He was now creating. Before the creation of man, Hashem turned to him and said, ‘We are going to create you together. I will begin the process. I will bring you into the world, give you a body and a soul, a personality, strengths and talents. But you will have to do the rest.’”

“We human beings are given the challenge – and opportunity – to complete our creation by working to perfect our beings. We are the only such creature in all of existence; all other creatures are meant to remain the same way they were created. Angels are pristinely spiritual, bereft of physical drives and temptations, whereas animals are entirely physical, driven exclusively by physical instincts. Human beings are the only creatures which are a composite of these two dimensions, the physical and spiritual, and who must therefore work to overcome our negative tendencies and improve ourselves.”

“Hashem turns to each and every one of us and announces, let us make man – that we are to partner with Him in the creation of ourselves, by putting in the work to grow and achieve to our fullest potential. We are not just spectators in our lives; neither are we to passively allow life to take us to whichever direction it happens to go. We are active participants in building our lives and our beings, bidden to work as G-d’s partners in our own creation.”

May we all merit to reach our fullest potential, making the most of each moment, thereby capitalizing on the incredible opportunity and privilege bestowed upon us.

In our next post we will conclude our discussion on the Thirteen Attributes of Mercy, while focusing on how we can apply these concepts to our interpersonal relationships, and how by emulating these traits we can turn animosity and resentment into peace and harmony.

TO BE CONTINUED…