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Divine Attributes with which, according to Judaism, God governs the world From Wikipedia, the free encyclopedia
The Thirteen Attributes of Mercy (י״ג מִידּוֹת) or Shelosh-'Esreh Middot HaRakhamim (transliterated from the Hebrew: שְׁלוֹשׁ־עֶשְׂרֵה מִידּוֹת הַרַחֲמִים) as enumerated in the Book of Exodus (Exodus 34:6–7) in Parasha Ki Tissa are the Divine Attributes with which, according to Judaism, God governs the world.
The thirteen attributes are alluded to a number of other times in the Bible. Verses where God is described using all or some of the attributes include Numbers 14:18, Joel 2:13, Jonah 4:2, Micah 7:18, Nahum 1:3, Psalms 86:15, 103:8, 145:8, and Nehemiah 9:17.
The 13 attributes closely parallel the description of God's nature in the second of the Ten Commandments, except that God is characterized as merciful rather than zealous.[1] Thus, they represent a covenant between God and Israel, replacing the covenant of the Ten Commandments which was broken by the golden calf sin.[1] When Moses later mentioned the 13 attributes as an argument for sparing the Jewish people after the sin of the spies, he was referencing this covenant (in contrast to the covenant with the Biblical patriarchs, which Moses had referenced after the golden calf sin).[2]
According to Maimonides the 13 attributes are not qualities inherent in God, but rather are methods of His activity, by which the divine governance appears to the human observer to be controlled.[3] This understanding is confirmed by the Sifre,[4] where these attributes are not called middot (which can mean "attribute"[5]), but rather derakhim (ways), since they are the ways of God which Moses prayed to know[6] and which God proclaimed to him.
The number thirteen is adopted from Talmudic and rabbinic tradition.[7] There are divergent opinions as to the correct division of the Biblical words between attributes; Shadal describes no fewer than thirteen such opinions.[8]
According to some, the Thirteen Attributes begin with the first "Adonai", in verse 6, and end with the word "ve-nakeh" in verse 7.[9] The single attributes are contained in the verses as follows:
According to others, the Thirteen Attributes begin only with the second "Adonai", since the first one is the subject of vayikra (and He proclaimed).[13] In this case, to achieve the total of thirteen attributes, some count notzer hesed la-alafim as two[14] while others divide erekh appayim into two, since forbearance is shown both to the good and to the wicked,[15] and still others end the thirteenth middah with lo yenakeh (he does not pardon),[16] this being considered a good quality, since through punishment man is moved to repentance, after which he is pardoned and pure.[17] Others term ve-nakeh lo yenakeh a single middah, the thirteenth being, in their opinion, poked avon avot al banim (visiting the iniquity of the fathers upon the children), "this being regarded as compassionate since the transgressor is not punished immediately".[18]
The general usage is that the various recitations of the thirteen middot begin with the first "Adonai" and conclude with "ve-nakeh".
They must not be recited by only one person in prayer, but by an entire congregation, which must consist of at least ten persons, a minyan.[19]
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