A Taste of Torah in honor of Shabbat
from Rabbi Avi Weiss

Parshat Ki Tisa
March 5-6, 1999/ 18 Adar 5759

Rabbi Menachem Liebtag argues that the thirteen attributes which are used to describe God parallel  attributes of God found previously in the Torah.

For example, the thirteen attributes begin with the words "Hashem Hashem Kel rahum ve-hanun, the Lord the Lord is a God of mercy and graciousness." (Exodus 34:6)  Earlier in the ten declarations (aseret ha-dibrot), God says "Hashem Kel kana, God is a jealous God." (Exodus 20:5)

The difference between these two descriptions of God is obvious.  At Sinai, God reveals himself as a God of strict judgment.  He appears to be harsh. Here, in our portion, God, for the first time, paints Himself as merciful. 

Hence, in the aseret ha-dibrot, Hashem (the Lord), the special name for God which connotes mercy, is mentioned only once.   Here, in our portion, Hashem is mentioned twice, to teach us that God is not only merciful before we sin, but even after. (Rabbeinu Tam, Rosh HaShanah 17b)

Furthermore, in Exodus 34, God is described as rahum from the word rehem which means womb.   This because God's love for us, like the love of the womb, is infinite and unconditional.  Hanun stems from the word hinam, which literally means free.   God's love is free, even if not reciprocated.  These terms in contrast to God described in the aseret ha-dibrot-a God of jealousy and vengeance.

It is not surprising that the thirteen merciful attributes immediately appear after Moshe (Moses) tells the Jewish people that because they worshipped the golden calf, an angel, not God, would henceforth lead them.   This disturbs the nation and they demand that God himself lead them.  In the end, the Almighty relents. (Exodus 33) 

It is here that the merciful attributes appear for the first time.  From a legal perspective, the Israelites were not deserving of God's direct accompaniment.  Only when God allows strict law to merge with mercy does He agree to lead the people directly.

Today we take these attributes of mercy for granted as they are a part of our Jewish consciousness. But when first introduced, these characteristics were revolutionary.

God's decision to lead the Jewish people mercifully is of tremendous import. Created in the image of God, we too should follow in His footsteps.  As God tempered justice with mercy, so should we give others and ourselves, the benefit of the doubt and judge favorably - with love.

SHABBAT SHALOM

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