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Thirteen Attributes of Mercy

The Thirteen Attributes of Mercy, known in Hebrew as Yud-Gimel Midot HaRachamim, constitute a foundational list of thirteen divine qualities proclaimed by to in the Hebrew Bible's (34:6–7), portraying 's compassionate, gracious, and forgiving essence as a means for humanity to seek . These attributes emerged as a divine formula for invoking mercy, particularly in response to human failings, and they hold enduring significance in Jewish theology and as a covenantal assurance of when recited with sincere . The revelation of these attributes occurred in the immediate aftermath of the incident ( 32), when the ' idolatry provoked divine wrath, prompting to intercede on their behalf during a second ascent of . As passed before , He articulated the attributes to underscore His willingness to renew the despite the transgression, teaching —and by extension, the Jewish people—a specific to elicit in times of sin. The ( 17b) elaborates that instructed to use these exact words for supplication, promising that their recitation would always open the gates of mercy, thereby emphasizing as an eternally accessible path to . The attributes themselves derive directly from the biblical phrasing in Exodus 34:6–7 and are traditionally enumerated as follows, each revealing a distinct aspect of divine benevolence: (1) Adonai (The Lord, denoting mercy before wrongdoing); (2) Adonai (The Lord, denoting mercy after wrongdoing); (3) El (God, as a powerful yet merciful sovereign); (4) Rachum (compassionate, sympathizing with human frailty); (5) V'chanun (gracious, extending kindness to the undeserving); (6) Erech apayim (slow to anger, allowing time for teshuvah or repentance); (7) Rav chesed (abounding in kindness, beyond human merit); (8) V'emet (and truthful, faithful to promises); (9) Notzer chesed la'alafim (preserver of kindness for thousands of generations, rewarding the righteous across time); (10) Nose avon (forgiver of iniquity or deliberate sin); (11) V'feshah (forgiver of rebellion or willful transgression); (12) V'chata'ah (forgiver of error or unintentional sin); and (13) V'nakeh (who cleanses, fully absolving the repentant). This sequence balances God's mercy with justice, as the passage concludes by noting punishment for unrepented guilt across generations, yet prioritizes forgiveness as the dominant theme. In Jewish practice, the Thirteen Attributes are recited verbatim in penitential prayers such as (supplications) during the , as well as in daily services like and on pilgrimage festivals including , , and . Their liturgical role fosters a direct, intimate connection with the Divine, symbolizing boundless mercy tied to the numerological significance of thirteen in as representing unity and infinity. Theologians like interpret them as descriptions of God's consistent actions rather than anthropomorphic emotions, while Chassidic thought views their recitation as a way to align the soul with God's essential compassion. Throughout history, these attributes have been invoked during communal crises to plead for salvation, reinforcing their role as a timeless pillar of Jewish faith and ethical reflection.

Origins and Biblical Context

Revelation to Moses

The revelation of the Thirteen Attributes of Mercy occurred in the aftermath of the incident, when the , having impatiently awaited ' return from , fashioned and worshipped a golden idol, provoking divine wrath. In response, expressed intent to destroy the people and rebuild a nation from alone, but interceded fervently, appealing to 's earlier with the patriarchs and pleading for compassion toward the nation. This intercession prompted to instruct to return to the mountain with new tablets of the , where the divine presence would pass before him to reveal aspects of 's character. Upon ' ascent to as directed, proclaimed the Attributes, describing Himself as compassionate, gracious, slow to , abounding in and truth, keeping for thousands [of generations], forgiving iniquity, , and , while also upholding by not clearing the guilty. This self-description underscored the Attributes' role in mitigating the consequences of collective failings, establishing a pathway for between and the people. The Babylonian Talmud further interprets this event, stating that God taught Moses the precise wording of the Attributes as a fixed formula for , to be recited verbatim by future generations in times of need, with a divine commitment that such invocations would never go unanswered. This teaching, conveyed during ' encounter on the mountain, positioned the Attributes as an enduring tool for seeking divine , directly tied to the post-Golden renewal of the .

Scriptural Passage

The Thirteen Attributes of Mercy are derived from the divine proclamation in Exodus 34:6-7, where God reveals His character to Moses following the incident of the Golden Calf. The Hebrew text of Exodus 34:6 reads: וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת׃, and verse 7 continues: נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֵּה פֹּקֵד עֲו‍ֹן אָבֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ A translation renders 6 as: "And the passed before him and proclaimed: 'The ! the ! a compassionate and gracious, slow to anger, and abounding in and truth,'" emphasizing 's self-description of and . 7 translates as: "keeping for thousands, forgiving iniquity and and ; yet He does not hold clear the guilty, visiting the iniquity of the fathers upon the children and the children's children, to the third and to the fourth generation." This passage forms the scriptural foundation, with the core attributes proclaimed in the sequence beginning "Adonai, Adonai, rachum v'chanun, erech apayim, v'emet, notzer la'alafim, noseh v'pesha v'chata'ah, v'nakeh." Echoes of this proclamation appear in Numbers 14:18, which states: "The Lord is slow to , and abounding in kindness; forgiving iniquity and transgression; yet not remitting all punishment, but visiting the iniquity of the fathers upon the children, unto the third and fourth generation," and in 86:15: "But Thou, O Lord, art a full of and gracious, slow to anger, and plenteous in mercy and truth."

Composition and Enumeration

The List of Attributes

The Thirteen Attributes of Mercy are derived from the biblical passage in Exodus 34:6–7, where reveals these qualities to as a formula for invoking divine and . This enumeration provides a structured of 's merciful nature, with each attribute highlighting a distinct aspect of divine benevolence. The standard traditional list, based on Talmudic and rabbinic interpretations such as those of Rabbenu Tam and Abudraham, is as follows:
  1. Adonai (יהוה) - The Lord - Represents mercy before wrongdoing.
  2. Adonai (יהוה) - The Lord - Represents mercy after wrongdoing.
  3. El (אֵל) - God - Denotes might exercised in compassion.
  4. Rachum (רַחוּם) - Compassionate - Describes God as sympathizing with human frailty.
  5. V'chanun (וְחַנּוּן) - And gracious - Indicates extending kindness to the undeserving.
  6. Erech apayim (אֶרֶךְ אַפַּיִם) - Slow to anger - Reflects patience, allowing time for repentance.
  7. Rav chesed (רַב חֶסֶד) - Abounding in kindness - Highlights the overflowing nature of divine loving-kindness.
  8. V'emet (וְאֱמֶת) - And truth - Underscores God's faithfulness to promises.
  9. Notzer chesed la'alafim (נֹצֵר חֶסֶד לָאֲלָפִים) - Preserver of kindness for thousands of generations - Conveys sustaining mercy across time.
  10. Nose avon (נֹשֵׂא עָוֹן) - Forgiver of iniquity - Pardons deliberate sin.
  11. V'pesha (וָפֶשַׁע) - [Forgiver of] transgression - Addresses willful rebellion.
  12. V'chata'ah (וְחַטָּאָה) - [And forgiver of] sin - Covers unintentional errors.
  13. V'nakeh (וְנַקֵּה) - Who cleanses - Affirms absolution for the repentant, with the verse's "lo y'nakeh" adjusted in liturgy to emphasize pardon.

Variations in Counting

The traditional enumeration of the Thirteen Attributes of Mercy, as recorded in the Babylonian Talmud, begins with the first instance of Adonai in Exodus 34:6 and proceeds through the verse to total exactly thirteen distinct attributes, serving as a formula for divine when recited in . Jewish scholars have proposed several variations in this counting, reflecting interpretive differences in dividing the biblical text. For instance, (Ramban) treats the opening divine names—Adonai, Adonai, —as a unified representing God's essential nature, followed by ten subsequent attributes, thus altering the standard breakdown while maintaining a focus on mercy's integration with . Some medieval interpreters further diverge by treating conjunctive prefixes such as "v'" (and) as independent attributes, potentially expanding or contracting the total count based on grammatical analysis. (Shadal), in his commentary on Exodus 34:6, documents numerous such inconsistencies across medieval manuscripts, attributing them to textual variants and exegetical traditions that yield at least a dozen alternative enumerations. In Chabad Kabbalistic tradition, the attributes are sometimes interpreted with layered meanings, such as viewing erech apayim (slow to anger) as encompassing patience toward both the righteous and the wicked, balancing restraint with redemption, though without duplicating it in the count. A common interpretive framework groups the attributes thematically into stages of divine response to human action: the first five (Adonai through v'chanun) as mercy extended before sin, when the individual remains righteous; attributes six through nine (erech apayim through v'emet) as forbearance shown during the act of sinning; and the final four (nose avon through v'nakeh) as forgiveness granted after sin and repentance. This division, articulated by David ben Joseph Abudraham in his 14th-century prayer commentary, underscores the attributes' progression from prevention to atonement.

Theological and Philosophical Significance

Attributes as Divine Governance

Following the incident of the , the Thirteen Attributes of Mercy, revealed to in 34:6-7, established a new framework for divine-human relations, renewing the with and emphasizing and alongside the Ten Commandments as the foundational basis. This revelation occurred as renewed the in 34:10, shifting the emphasis from strict legal observance to a relational dynamic rooted in and , thereby ensuring the continuity of Israel's election despite their . In this capacity, the attributes function as the operative principles through which administers , governing the world with a blend of benevolence and accountability that sustains the covenantal bond. The underscores the efficacy of these attributes in divine governance by describing them as a "" that guarantees when invoked precisely, serving as a to unlocking heaven's in response to communal sin. Specifically, in 17b, God instructs that public recitation of the attributes by a leader will prompt , positioning them as a reliable within the divine order for and . This promise reflects their role not as abstract qualities but as active instruments of governance, ensuring that prevails in judicial processes against . Central to this governance is the attributes' emphasis on mercy's precedence over unmitigated justice, as seen in phrases like "slow to anger" (Exodus 34:6), which tempers divine response to by prioritizing even amid iniquity. Such elements illustrate how balances —acknowledging to the third or fourth for iniquity—with expansive to thousands who love and obey, thereby maintaining cosmic order through merciful forbearance rather than immediate severity. This equilibrium ensures that divine administration fosters redemption and ethical continuity for the nation.

Interpretations in Jewish Thought

In Jewish philosophical thought, interprets the Thirteen Attributes of Mercy as descriptions of 's actions in governing the world, rather than anthropomorphic qualities inherent to the divine essence. In his Guide for the Perplexed (Part 1, Chapter 54), he explains that these attributes refer to how operates with and toward humanity, attributing to only those emotions or traits that correspond to observed divine conduct, without implying physical or emotional attributes in Himself. This approach safeguards the incorporeal nature of , viewing the attributes as linguistic accommodations for human understanding of . Nachmanides (Ramban), in his commentary on Exodus 34:6-7, emphasizes the Thirteen Attributes as eternal principles that reveal God's unchanging essence of mercy and justice. He highlights their role in underscoring divine forgiveness and the potential for human emulation of these traits in ethical conduct, portraying them as timeless guidelines for moral behavior that align human actions with divine will. Kabbalistic traditions offer a mystical dimension to the attributes, linking them to the sefirot as conduits of divine energy. The Zohar describes the Thirteen Attributes as "thirteen paths" of mercy emanating from the sefirah of Keter, surrounding and protecting the lower sefirah of Malkhut like petals of a rose, with the upper middot (the higher sefirot of Keter, Chokhmah, and Binah) remaining transcendent while the lower middot (Chesed through Yesod) manifest more accessibly to sustain creation. In Kabbalistic thought, these attributes facilitate the balance between Chesed (expansive mercy) and Gevurah (restraining judgment) to enable rectification (tikkun) and the flow of divine light into the lower worlds. Modern Jewish thought often draws on gematria to symbolize the attributes' boundless nature, noting that the number 13 equals the numerical value of echad (one), representing God's unified essence and infinite mercy that transcends finite limitations like the 12 months or zodiac signs. This interpretation underscores the attributes as an expression of unending divine compassion, evoking unity and love akin to the gematria of ahavah (love).

Liturgical and Ritual Usage

Role in Prayer Services

The Thirteen Attributes of Mercy occupy a central place in Jewish liturgical practices, particularly in prayers seeking divine and . They form the foundational core of the , penitential prayers recited during the month of and the weeks leading up to and , where they are invoked to stir heavenly mercy ahead of the Days of Awe. In the daily prayer service, the Attributes are incorporated into , the confessional portion following the on weekdays excluding festivals and Sabbaths, serving as a regular plea for pardon in communal and personal worship. On fast days, such as Tzom Gedaliah, the , or the Fast of Esther, special services feature their recitation to beseech relief from affliction and divine clemency during times of trial. The liturgical integration of the Thirteen Attributes traces back to Talmudic times, with the Babylonian Talmud establishing their recitation as a divinely ordained mechanism for , taught to following the incident and guaranteed to elicit whenever invoked sincerely. During the medieval period, their prominence grew through the development of expansive compositions by Ashkenazic liturgical poets, including those from the Kalonymus family, who wove the Attributes into rhythmic piyyutim (liturgical poems) to enhance emotional depth and communal resonance in penitential rites. On , the holiest day of atonement, the Attributes receive heightened emphasis, especially in the Ne'ilah service—the climactic closing prayer—as the final opportunity to seal repentance before the heavenly gates close. In communities following Lurianic Kabbalistic customs, they are recited thirteen times during services to comprehensively activate each attribute and secure full divine pardon. This practice echoes the biblical assurance of mercy revealed to , positioning the Attributes as an enduring covenant for communal salvation.

Guidelines for Recitation

The recitation of the Thirteen Attributes of Mercy requires a communal setting, specifically in the presence of a —ten adult Jewish males—as it constitutes a sacred act modeled after divine , and solitary recitation is strictly prohibited according to the . This ensures the invocation aligns with the collective sanctity emphasized in rabbinic tradition. Participants recite the attributes while standing to evoke reverence, with the prayer leader customarily covering their head with a , emulating God's posture as a prayer leader wrapped in a during the revelation to , as described in the and explained by . This posture and covering symbolize humility and direct connection to the original , enhancing the prayer's efficacy. Fidelity to the exact scriptural wording is essential, with no additions, omissions, or variations permitted beyond the prescribed liturgical form, to maintain the formula's potency as a conduit for divine mercy. In particular, the recitation concludes with "v'nakeh" (and pardons), altering the biblical phrase by omitting "lo y'nakeh" (does not pardon) to underscore compassion over judgment in supplicatory contexts. To preserve the joyful nature of celebratory occasions, the attributes are not recited on , major festivals, or at weddings, as their themes of and potential are deemed inappropriate. These guidelines apply particularly in penitential settings such as and services, where the attributes form a core element of communal .

Ethical and Emulative Dimensions

Imitation by Humans

In Jewish tradition, the core principle of imitating the Thirteen Attributes of Mercy is derived from the biblical commandment in Deuteronomy 28:9 to "walk in His ways," which the interprets as an obligation for humans to emulate 's merciful qualities in their daily conduct. Specifically, tractates Shabbat 133b and Sotah 14a expound that just as is gracious and forgiving, so too must individuals cultivate these traits to align with divine will and foster ethical behavior. This imitation extends the attributes' role in divine governance to human interactions, emphasizing that recitation alone is insufficient without corresponding actions. Practical examples of this emulation include being slow to (erech apayim) in personal dealings, as God restrains despite provocations, thereby promoting and in conflicts. Individuals are also called to preserve across generations (notzer chesed la'alafim), mirroring 's enduring by supporting family and community welfare over time, such as through acts of that benefit descendants. of sins (noseh avon v'pesha) is another key application, where humans offenses as God does for the repentant, breaking cycles of and enabling . This imitation forms an ethical framework that serves as a blueprint for , the repair of the world, by channeling compassionate actions to address and nurture societal . Through embodying attributes like graciousness (chanun) and abounding kindness (rav ), individuals contribute to a moral order that reflects on earth, prioritizing and as foundational to communal well-being.

Rabbinic and Mystical Teachings

In , the Thirteen Attributes of Mercy are presented as a divine formula for , revealed to following the incident to enable Israel's future repentance and forgiveness. The Babylonian Talmud in 17b describes how God, cloaked like a leader in a , demonstrated the recitation of these attributes to , instructing that their orderly invocation would invoke mercy even in times of sin: "The Holy One, blessed be He, showed the order of ." This teaching underscores that the attributes serve not merely as descriptors of God's nature but as an active liturgical tool, promising absolution when paired with confession, as elaborated in Yoma 86a, where the phrase "will by no means clear" is reinterpreted to apply only to the unrepentant. Midrashic interpretations further expand on the attributes' role in divine-human , emphasizing and boundless . In Deuteronomy (Ekev 49), the rabbis exhort humans to imitate God's qualities—being gracious, compassionate, and —as outlined in the attributes, linking them to ethical imperatives like clothing the naked and visiting the sick. The Mekhilta de-Rabbi Ishmael on Exodus 34:6-7 portrays the attributes as God's self-proclamation of mercy, allowing repentance to avert decreed , while Pesikta de-Rav Kahana connects them to God's rejection of in , favoring for the thousandth generation over to the third or fourth. These midrashim transform the biblical list into a paradigm of relational , where recitation in prayer, such as during , activates divine clemency. In mystical traditions, particularly , the Thirteen Attributes are interpreted as emanations of the , structuring the flow of divine compassion within the cosmic order. The in (17) teaches that the is "crowned" with these attributes, which tie the "knot of ," binding the upper and lower worlds; Rabbi Shimon explains their role in Jacob's blessings to his sons, aligning each attribute with aspects of holiness and sustenance. Moses Cordovero, in Tomer Devorah, maps the attributes to Ze'ir Anpin (the emotional ), viewing them as pleas for mercy that harmonize (kindness) and (severity), urging human on them to elevate the soul. extended this by incorporating the attributes into expanded service recitations during and the High Holidays in Sha'arei Tzion, symbolizing rectification () of the divine name YHVH through infinite lovingkindness. These teachings portray the attributes as a mystical blueprint for unity, where their invocation repairs spiritual fractures and channels boundless mercy from the .

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