The Thirteen Attributes Rabbi Daniel Z. Feldman of Mercy Rosh Yeshiva, RIETS Instructor, Syms School of Business Rabbi, Ohr Saadya of Teaneck, NJ

THE THIRTEEN ATTRIBUTES AND THE MITZVAH OF CHESED

he essence of the Selichos that form. Still, as the Alshich notes The Sources for the Mitzvah of service is the recitation of (Tehillim 103:7), the command is Chesed the “Thirteen Atributes not “yomru lefanai”- say before me, Tof Mercy.” However, recitation is but “perform”; the ideal is that the The word chesed“ ” is often translated only the beginning. The attributes Jews will not only speak these words, as “kindness,” but this rendition are expressed in response to G-d’s but will live them. Indeed, walking remains vague. Chesed describes an directive (Rosh HaShanah 17b) “Any in the path of G-d is the mission of attitude, a demeanor, a sensitivity, and time the Jews are sinning, they should the Jew in this world, and there is no a worldview, as well as acts of kindness perform before Me (ye’asu lefanai) in greater road map for that path than themselves. 1 accordance with this arrangement, the Thirteen Attributes. In fact, the The commandment to engage and I will forgive them.” This is imitation of G-d and the realization in acts of chesed is of undisputed modeled as a prayer, and indeed of kindness to others are intertwined, importance; the mishnah identifies the attributes are incorporated in and, in a sense, one and the same.

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16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 “gemilut chasadim,” performance of 13:5) as a command to imitate the a character of active kindness and acts of kindness, as one of the three Godly attributes of active kindness mercy.11 2 referred to above.9 supporting pillars of the world. The It is impossible to The Talmud, in the name of R. Yosef, Talmud underscores this significance physically walk in the “footsteps” of cites another verse as a source for the by pointing out that incidents of the transcendent fire of the Divine imperative to perform acts of chesed: God’s chesed frame the Torah, which presence; we “walk in God’s ways” “And you shall teach them the statutes begins with God’s provision of clothes through involvement in loving- and the laws, and shall show them the for Adam and Eve ( malbish arumim kindness: way wherein they must walk, and the He clothes the unclothed) and work that they must do” (Ex. 18:20).12 אלא להלך אחר מדותיו של הקב"ה מה הוא – This verse, a portion of Yitro’s advice מלביש ערומים דכתיב )בראשית ג, כא( ויעש concludes with His burial of Moses 3 to his son-in-law Moses, is interpreted ה' אלהים לאדם ולאשתו כתנות עור וילבישם .(kover meitim – He buries the dead) This is not merely a stylistic flourish; :by the Sages אף אתה הלבש ערומים הקב"ה ביקר חולים דכתיב )בראשית יח, א( וירא אליו ה' באלוני the fact that the Torah “begins and והודעת להם זה בית חייהם את הדרך זו ends with chesed” is not simply a גמילות חסדים ילכו זה ביקור חולים בה זו ממרא אף אתה בקר חולים הקב"ה ניחם אבלים דכתיב )בראשית כה, יא( ויהי אחרי ,point of sequence and structure קבורה ואת המעשה זה הדין אשר יעשון זו but is a dramatic declaration of the לפנים משורת הדין: מות אברהם ויברך אלהים את יצחק בנו אף אתה נחם אבלים הקב"ה קבר מתים דכתיב underpinnings of the Torah in its “[And you] shall show them”- this refers )דברים לד, ו( ויקבר אותו בגיא אף אתה קבור totality. R. Yerucham Levovitz, the to their house of life;13 “the way” - this מתים: distinguished mashgiach of the Mirrer Yeshiva, noted that this language is means the practice of loving deeds; “they Rather, [the meaning is] to “walk after” meant to convey that chesed is not must walk” - to visit the sick; “wherein” the attributes of the Holy One, blessed only the most important theme of the - to burial; “and the work” - the letter be He. As He clothes the naked, for it is Torah, it is the theme of everything; all of the law; “that they must do” - [acts] written: “And the Lord God made for of Torah, and of Creation, flows from beyond the requirements of the law. Adam and for his wife coats of leather, the value of chesed.4 The Talmud further locates an and clothed them” (Gen. 3:21), so imperative for chesed in the declaration Similarly, the teaches that mishnah should you clothe the naked. The Holy of the Jewish people upon the splitting “if there is no there is no derekh eretz, One, blessed be He, visited the sick, for it of the Red Sea: “This is my God, Torah.”5 Rabbenu Yonah suggests that is written: “And the Lord appeared unto ve-anveihu” (Ex. 15:2).14 Rabbinic derekh eretz, usually rendered as the him by the oaks of Mamre” (Gen. 18:1), sources offer many interpretations possession of refined character traits, so should you visit the sick. The Holy for the last word of this sentence; one is necessary if the Torah’s values are One, blessed be He, comforted mourners, possibility is that the word should be to take root; without , any derekh eretz for it is written: “And it came to pass read as a contraction of the phrase “ani Torah the individual studies “lacks after the death of Abraham, that God ve-hu,” or, “I and Him.” Thus, suggests 6 Along these lines, it has a home.” blessed Isaac his son” (Gen. 25:11) so Abba Shaul in the Talmud, the intent been suggested that the prominent should you comfort mourners. The Holy is, “Be like Him: Just as He is merciful placement of indicates that chesed one, blessed be He, buried the dead, for and compassionate, so you must be c is equally crucial; it is “the hesed it is written: “And He buried him in the merciful and compassionate.” beginning and end” of the Torah valley” (Deut. 34:6), so should you bury personality, and no such personality the dead. The multiplicity of sources from the can exist without it.7 This mandate to emulate God, Talmud may give the impression of redundancy, as we are told three times as an expression of the Divine “imitatio Dei,” is a core mission of Chesed that we are to imitate God through is so readily apparent that one lacking Judaism. R. Yisrael Meir Kagan, the the pursuit of compassion. R. Moshe this attribute is compared to one who “Chafetz Chaim,” observes that the Troyesh, in his ethical guide Orach fails to recognize God.8 The Talmud, commandment appears in one form or Meisharim, explains the necessity for citing R. Chama ben R. Chanina, another no less than eight times in the 10 As presented by the Talmud, this repeated instruction.15 Each of explains the verse, “After the Lord Torah. the fulfillment of this imperative the three sources addresses a distinct your God shall you walk” (Deut. is manifested in the assumption of commitment to acts of kindness.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Abba Shaul’s source, based on the one human and another, a mitzvah realized that God was actually with declaration at the Red Sea, teaches bein adam le-chaveiro. Abraham.24 Many commentaries note that the Jewish people devoted the fact that Abraham’s internalization This distinction is evident from the themselves, in an expression of their of the quality of to the extent classification of the commandment chesed¸ own free will, to emulate the God that he suffered anguish when in R. Elazar Azkiri’s presentation of who redeemed them from slavery, deprived of the opportunity to the mitzvah in his Sefer Charedim. and in so doing transmitted this provide hospitality,25 is emblematic of The obligation to perform acts of legacy to their descendants.16 R. Yosef the soul that strives to emulate God’s kindness as a function of imitatio Dei derives his lesson from Yitro, who chesed as a defining trait.26 is classified with “Positivemitzvot was speaking neither as a prophet nor dependent on the heart”, even though Abraham’s efforts created an attitude as a messenger of God. By necessity, it appears to call for physical action.20 transmitted to his descendants. In then, his advocacy of stemmed chesed As R. Shimon ben Chamu notes, this the silent prayer (Amidah) recited from an instinctive ethical morality, is because chesed activities are the every day, we request: “Bless us, our and Moses’s acceptance of his message means to an end, the goal of creating Father…for with the light of Your arose from agreement with that a Godly personality.21 Chesed, then, countenance You gave us…the Torah instinct and sensitivity.17 Finally, R. is a necessary part of each individual’s of life and a love of chesed.” This, Chama ben R. Chanina teaches that religious development, regardless explains the Alter of Slobodka, is a the mandate of is not only a chesed of its actual effect on others; one is reference to the innate inclination voluntary commandment accepted obligated to incorporate it into one’s of the Jewish soul toward loving- by the Jewish people or an ethical natural personality. In general, the kindness, which is reflected and necessity of social responsibility, approach of Maimonides is that it is enhanced by active practice.27 but an actual binding Biblical necessary to internalize the themes commandment. of mitzvot whose rationales are The Unique Quality of Divine In addition, acts of chesed are basically understood; accordingly, Chesed commanded by another famous the disposition towards chesed must source of central importance. become inherent and instinctual.22 Another aspect of chesed is elucidated Maimonides asserts that all acts of Developing such an attitude requires through careful attention to the details chesed are mandated by the verse actively pursuing areas of practice, of a specificmitzvah of chesed, that of “Love your neighbor as yourself” rather than merely passively awaiting comforting mourners, nichum avelim. (Lev. 19:18).18 Just as we would desire opportunities. Themidrash comments R. Joseph B. Soloveitchik identified others to extend kindness in our favor, to this effect on the statement a particular goal of this mitzvah that we are bidden to perform for chesed of Avimelech, King of Gerar, to impacts on its performance; a vital others. Abraham: “God is with you in all that part of comforting the mourner, he you do” (Gen. 21:22).23 According maintains, is to convince the bereaved A Multi-Tiered Imperative to one suggestion in the midrash, this that his suffering is temporary, that assessment was made after Abraham it is a small part of a masterplan of Many commentators observe relocated his tent, following the yet unrevealed nature and scope, one that the different sources for the destruction of Sodom, to Gerar, that will ultimately lead to clarity and 28 commandment of chesed create a dual- where opportunities for hospitality happiness. 19 leveled mitzvah. On the one hand, would be more plentiful. R. Henoch This perspective adds an important we are obligated to be involved in acts Leibowitz observes that although element to this mitzvah. The of kindness, to be gomlei chasadim, in Avimelech was aware of Abraham’s founding Rosh Yeshiva of Yeshivat order to imitate God, thus fulfilling many acts of kindness up to this point, Kerem B’Yavneh, R. Chaim Yaakov a requirement in the relationship it was only once he noticed the extent Goldvicht, notes that there is a between Man and God, a mitzvah bein of Abraham’s actual searching for fundamental difference between the adam la-Makom. On the other hand, opportunities to engage in chesed (in ability of a human to give comfort chesed stems from the command to this case, hospitality) that Avimelech and that of God.29 Humans, limited in “Love your neighbor,” a duty between

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 their vision, can only offer palliative contract, recommended without Conclusion comments and vague statements of necessarily being rooted in Divine support and encouragement. God, influence.33 Burial, however, an act of The prophet Michah (6:8) declares however, cognizant of the past, kindness to the departed, is a “chesed that God asks three things of us: present, and future, and of all their shel emet,” a pure, selfless act for acting with justice, loving chesed, significance, is capable of expressing which no reciprocity can be expected. and walking humbly with God. This with absolute credibility that “all Thus, it is a clear manifestation not of second task focuses on the love of that God does is for the best.”30 utilitarianism, but of Godliness. chesed rather than the practice of Accordingly, notes the , chesed; we are bidden to absorb Sefat Emet Here, too, Divinity is evident not God is labeled “ ,” the principles of kindness and Ba’al Ha-Nechamot only in the performance of the act, the “Master of Comforts.”31 compassion, to make them breathe but in the integration of a Godly and speak and sing out to the world Thus, there may be another element perspective. To a human mind, life in a brilliant symphony of ever- to acts of kindness rooted in the ends with death; noone remains to increasing devotion and realization.34 command of imitatio Dei. We are benefit from the kindness of a proper Loving chesed implies the realization bidden to imitate God’s qualities burial. However, to the Divine eye, that the degree to which one’s on two levels – first, by acting with there is a larger picture, and a wider internal bond with the values of kindness and mercy as He does, and world, wherein the departed continue loving-kindness is strengthened is the further, by performing kindness to profit. Thus, it is specifically measure of the Divine image within, in a manner that in itself strives to through such acts that God’s influence and that that image becomes more emulate the Divine, incorporating is manifest, guiding the hand of defined and more realized with every into its performance aspects particular humanity and giving meaning and gesture taken beyond oneself. to God. We tend to the needs of profundity to the human soul. others as an expression of “Love your As we said when we began, chesed neighbor,” but beyond that, we aim to transcends a simple definition. It is fulfillimitatio Dei by addressing these a feeling to possess, an attitude to needs in a style influenced by the maintain, an action to perform, a Divine. We are bidden to personality to develop, a mindset to cultivate, a habit to acquire, a Once again, this aspect is particularly imitate God’s qualities perspective to apply; it is mandatory highlighted in the context of nichum and voluntary, basic and extraordinary, avelim. Thismitzvah tends to the on two levels – first, by routine and outstanding all at once. needs of the deceased as much acting with kindness It is a birthright and an inheritance, as those of the living, and is thus and yet it is actualized only through comparable to the chesed of burial. and mercy as He personal initiative and commitment. Themidrash states that Abraham was does, and further, by The Jewish mission is to bring this praised as having attained the qualities trait to life in all its manifestations, of God when he buried his wife performing kindness and to pursue every method and every Sarah.32 This is striking; Abraham, in a manner that opportunity to do so. who performed so much kindness in his lifetime, receives singular in itself strives to This essay was adapted from the introduction to this author's The Right and the Good: commendation for an act that any Halakhah and Human Relations. relative, certainly any husband, would emulate the Divine, be expected to perform. incorporating into its Endnotes R. C.Y. Goldvicht suggests that the performance aspects other services that Abraham provided 1. See R. Boruch Simon, Imrei Boruch, Ki Tisa to humanity were those for which one particular to God. #6. could expect reciprocity, and thus 2. Avot 1:2. could be understood as part of a social 3. Sotah 14a.

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 4. Da’at Torah, Exodus, p. 297. Similarly, R. 15 . Orach Meisharim, ch. 17, Gemilut Chesed, mitzvah involves other aspects, in addition Natan Tzvi Finkel, the “Alter” of Slobodka, #1. See also ch. 3, Ahavat Re’einu, #7. to action, that are clearly “heart dependent.” notes (Or Ha-Tzafun I, p. 107) that even Note that Cherdat Kodesh cites Sefer Mitzvot 16 . As R. Asher Anshel Katz notes, the Jews though there are two other “supporting Gadol (Smag), 7, as stating that the directive realized that they received compassion that pillars” of the world, Torah and worship, the of imitatio Dei mandates “to accomplish and they did not deserve during their salvation world was sustained before the Torah was to do;” this is apparently in disagreement with from Egypt, and they therefore committed given to the Jewish people and before the the above analysis. themselves to extend similar compassion Temple was built. Apparently, the existence of to those in comparable situations. Va-Yaged 22 . Shemonah Perakim ch. 6. R. Yaakov chesed alone is enough to justify and sustain Moshe, Exodus, p. 165. Emden differs with Maimonides on this point the world. See also Avot De-Rabbi Natan, ch. (Hagahot Ya’avetz on Shemonah Perakim), as 4. 17 . See R. Yosef Shalom Elyashiv, He’arot does the Netziv, specifically in this instance Be-Massekhet Bava Metzia, p. 123, who writes 5. Avot 3:17. (Herchev Davar, Gen. 27:1). that Moshe’s acceptance of Yitro’s advice 6. See also R. Shmuel Rozovsky, Zikhron converted Yitro’s idea into a part of the Torah. 23. Gen. Rabbah 54:2 Shemuel, sichot, p. 544 and R. Baruch Simon, Some Rishonim understand Yitro’s comments 24. Chiddushei Ha-Lev on Genesis. See also Or Imrei Barukh to Exodus, introduction. to be an expression of the commandment of Ha-Nefesh, cited in R. Moshe Avgi, Chokhmat imitatio Dei, rather than a separate source; see, 7. R. Yitzchak Isaac Breish, Mi-Shemanei Ha-Matzpun (Genesis, vol. II, #314). for example, Sefer Mitzvot Katan, #47, who Ha-Aretz, Sotah, 69. For other interpretations cites both verses as the source for the mitzvah 25 . See Rashi, Gen. 18:1, citing Bava Metzia of this passage, see Shenei Luchot Ha-Brit, of chesed. 86b. Pesachim, Ner Mitzvah, 51 and R. Yehudah Lowe (Maharal) of Prague, Netivot Olam, 18. Mishneh Torah, Hilkhot Aveil 14:1. The 26. See, for example, among many others, R. Netiv Gemilut Chasadim, ch. 1. Concerning notion that “Love your neighbor” creates a Eliyahu Meir Bloch, Peninei Da’at; R. David Maharal’s interpretation, see R. Elyakim Biblical obligation of chesed is shared by other Kviat, Sukkat David; and R. Moshe Feinstein, Shlesinger, Sichot Beit Av, 66-67. Rishonim as well, such as Rabbenu Yonah. Darash Moshe, all on Gen.18:1. See his commentary to Berakhot 3:2; see also 8. Avodah Zarah 17b. See Netivot Olam, ibid., 27. Or Ha-Tzafun I, 234-236. Tosefot Yom Tov; R. Yerucham Fishel Perlow, ch. 2. Biur to Sefer Ha-Mitzvot of R. Sa’adiah Gaon, 28. Quoted in the journal Mesorah V, 47. 9. Sotah 14a. positive commandment 19;and Arukh Ha- 29. Asufat Ma’arakhot, Bereishit, 47. Shulchan, Choshen Mishpat 426:3. 10. Ahavat Chesed, introduction. The sources 30. Berakhot 60b. he cites are Deut. 8:6; 10:12; 11:22; 13:5; 19 . See, for example, R. Yitzchak Hutner, 19:9; 26:17; 28:9; and 30:16. Pachad Yitzchak, Sukkot, 21; R. Tzvi Shapiro, 31. Sefat Emet, Parshat Va-Yetze, 5658. Tzivyon Ha-Amudim to Sefer Mitzvot Katan, 11 . See also R. Herschel Schachter, Nefesh 32. Gen. Rabbah, 58:9 46; R. Yosef Roth, Siach Yosef III, 89; R. Ha-Rav, 59-71, for an exposition of the broad Chananyah Eizenbach, Machaneh Yosef, Sotah, 33. Asufat Ma’arakhot, Parshat Chayei Sarah, application of this mandate in the thought of #11; R. Mordechai Carlebach, Chavatzelet Ha- pp. 287-290. R. Joseph B. Soloveitchik. Sharon al Ha-Torah, Genesis, pp. 187-188 and 34. Accordingly, R. Yisrael Meir Ha-Kohen 12 . Bava Metzia 30b. 195-200. See also R. Yaakov Nisan Rosenthal, Kagan (1838-1933), known as the Chafetz Mishnat Ya’akov (Hilkhot De’ot 1:5-6) and 13 . According to Rashi (Bava Kama 100a), Chaim (“He who desires life”) after the title of Mishmanei Ha-Aretz to Sotah, 68. this is a reference to Torah study; in his his well-known tract on the laws of prohibited commentary to Bava Metzia 30b, he interprets 20 . Sefer Charedim, mitzvah 18. speech, took the phrase Ahavat Chesed (“Love this as a reference to learning the skills to earn of chesed”) from the verse in Michah as the 21 . Cherdat Kodesh on Sefer Charedim, # a living. title of his work on the principles of acts of 74. One might question the necessity for kindness. 14 . Shabbat 133b. this explanation by suggesting that the classification is appropriate because the

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20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781