The Thirteen Rabbi Menachem Penner Attributes of Mercy Max and Marion Grill Dean, RIETS

THE THIRTEEN MIDDOT AND THE SYMBOLISM OF THE TALLIT

famous. What is G-d communicating Chazal, in Talmud Bavli, Rosh Hashana וַיַעֲ בֹר ה' עַל פָ נָיו וַיִקְרָא ה' אֵ-ל רַ חּום וְ חַ נּון to Moshe? The prophet has been 17b, understand that Hashem is אֶרְֶך אַפַ יִם וְרַב חֶסֶ ד וֶאֱמֶ ת. נֹצֵר חֶסֶ ד לָאֲ לָפִ ים struggling to attain forgiveness for the providing the Jewish People with נֹשֵ אעָֹון עוָפֶשַ הוְחַטָאָ הוְנַקֵ לֹא היְנַקֶ פֹקֵד עֲ ֹון Jewish People, while, at the same time, a formula and a ceremony through אָבֹות עַל בָ נִים וְעַל בְ נֵי בָ נִים עַל שִ לֵשִ ים וְעַ ל trying to understand why G-d would, which they, themselves, may achieve רִ בֵעִ ים. The L-rd passed before him and in fact, grant that mechilah. G-d does atonement in the future.1 "ויעבור ה' על פניו ויקרא": אמר רב יוחנן proclaimed: “The L-rd! The L-rd! A not offer Moshe all that he is asking אלמלא מקרא כתוב — אי אפשר לאומרו. G-d compassionate and gracious, slow for; a limited view of G-d’s ways is all מלמד שנתעטף הקדוש ברוך הוא כשליח .to anger, abounding in kindness and that the prophet can see צבור — והראה לו למשה סדר תפלה. אמר faithfulness, extending kindness to On the simplest level, the pesukim ליה: כל זמן שישראל חוטאין — יעשו לפני the thousandth generation, forgiving serve as a partial answer to Moshe’s כסדר הזה —- ואני מוחל להם. iniquity, transgression, and sin; yet He question. How does G-d judge? With does not remit all punishment, but visits tremendous mercy. G-d is more “And the Lord passed by before him and the iniquity of parents upon children and compassionate than we could ever proclaimed...” (Exodus 34:6). Rabbi children’s children, upon the third and imagine. What is Moshe supposed to Yohanan said: Were it not written in the fourth generations.” do with that knowledge? Perhaps it verse it would be impossible to say this. hese pesukim in Parshat Ki makes him better prepared to plead on [The verse] teaches that the Holy One, Tisa (Shemot 33-34) are behalf of Bnei Yisrael, should they err Blessed be He, wrapped Himself [in a Tas mysterious as they are again. prayer shawl] like a prayer leader and

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 showed Moses order of [the] prayer. He least to have our shaliach tzibbur don a Yeshiva of Yeshivat Har Etzion, whose said to him: Whenever the Jewish People tallit, just as G-d did before Moshe. 10th yahrzeit was recently observed, sin, let them act before Me in accordance suggests several reasons why the The Talmud mentions thetallit 3 with this order, and I will forgive them. requirement only regarding the shaliach tzibbur wears a tallit. There are several important details Thirteen Attributes of Mercy. Rav His first explanation applies equally to in this account. First, the Gemara Avraham Gumbiner (Magen Avraham all tefillot. Thetallit serves to cloak the specifies that G-d wrapped Himself, commentary to Shulchan Aruch, Orach identity of the prayer leader, allowing ki’veyachol, in a tallit like a prayer Chaim 18:2) quotes Rav Mordecai him to better serve as a messenger of leader. Next, we are told that the Yoffe, “theLevush, ” who says that we the people. A shaliach tzibbur stands Attributes of Mercy somehow form should not recite the Thirteen Middot before G-d not as himself, a single Jew a prayer and that through this prayer without a tallit. TheMagen Avraham with his own successes and failures, ceremony the nation could achieve himself, however, extends this practice but as a personification of the Jewish atonement. Finally, it is noteworthy to every prayer leader. After all, People as a whole. Rabbi Soloveitchik, that G-d tells us to “do” as He does, the Talmud says that G-d wrapped in his very first shiur after arriving rather than to “say” as He says. While Himself “like a shaliach tzibbur.” It in the United States, and in many this atonement ritual is described seems to be a given that every shaliach later shiurim, differentiated between as a prayer, its performance must be the silent Shemoneh Esreh, recited accompanied by some sort of action. by ten people simultaneously, and A shaliach tzibbur the repetition of the Shemoneh Esreh Rabbi Eliyahu de Vidas (Reishit said by the chazan. The former is an Chochmah, Sha’ar Ha’Anavah, chapter stands before G-d not example of “ — a 1, in the name of the Geonim) tefillah betzibbur” as himself, a single Jew prayer offered as part of a group. The explains this mysterious passage in a latter he calls “ ,” the way that not only works with the text with his own successes tefillat hatzibbur prayer of the congregation. of the Gemara, but also addresses and failures, but as a a fundamental question about the The same phenomenon, the Rav justice of forgiving serious sins in personification of the points out, exists by korbanot. If response to lip service. He focuses Jewish People as a whole. several people contribute toward a on the phrase mentioned before single sacrifice, the offering would “ya’asu lefanai” — “do before Me” be labeled as a korban shutafim — this procedure, and suggests that G-d the offering of “partners.” Every tzibbur leader should don a tallit. asks us to imitate the middot of mercy contributing member has a stake in — acting mercifully to others as we But is the reason for wearing the tallit the animal — and the offering. The hope He will do to us, and forgiving the same? Does an ordinary chazan korbanot tzibbur, however, such as the them, as we hope G-d will do for us. wear a tallit for the same reason as the daily burnt offerings, had only one We need more than a prayer service; leader of Selichot? TheChafetz Chaim “owner”: Klal Yisrael. words must be supported by actions. (Shaar Hatziyun 581:3) suggests that Chazarat hashatz is much more than a typical wears his Repeating these words again and again shaliach tzibbur the combined efforts of individual serves not only to sway G-d through tallit for “kavod ha-tzibbur,” respect for congregants. It is a singular tefillah the congregation. Somehow, donning heartfelt prayers, but to instill in us the offered by the Jewish People as a values we must assimilate and build an additional, ceremonial garment single entity. The donning of atallit lends gravitas to the and to our lives on in order to improve our chazan de-emphasizes the individuality of actions.2 the congregation he leads. But what the chazan. He is not coming before about the worn for the Thirteen On a simple level, however, the phrase tallit G-d as himself, with his own persona. Middot? Perhaps the tallit serves a “ya’asu lefanai” refers to the prayer He, like a korban tamid, has been different, or additional purpose for ritual itself. What action must we do converted into something much Selichot. while reciting the pesukim? Only one larger than the individual “parts” of possibility exists: to don a tallit, or at Rav Yehuda Amital, founding Rosh the congregation behind him. He

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 is not one of the people, selected on sins. Chazal connect the punishment another chance. To forgive, Hashem their behalf to approach G-d. He is of leprosy to the sin of lashon hara. must “look past” the fact that we have the Jewish People, cloaked in a tallit, An individual who repeatedly puts sinned against him — despite all that mysteriously hidden away from view. others down is required to now lower He does for us every day and every himself. moment. While this idea is relevant to all tefillot, it is particularly important for Selichot. What about the mourner? Rav In the words of Rabbi Moshe As Rabbi Soloveitchik explained in Soloveitchik connects aveilut Cordovero (in Tomer Devorah): one of his famous teshuva derashot with repentance in a famous essay “Who is a God like You” — This (entitled “Yachid veTzibbur” in sefer Al composed by Rabbi Abraham Besdin attribute refers to the Holy One Hateshuva), our success in achieving in Reflections of the Rav, Part II: as a tolerant King Who bears atonement goes hand in hand with “Sittingshiva is doing teshuva.” The insult in a manner beyond human our connection to Klal Yisrael. An Rav explains that observing hilkhot understanding. Without doubt, nothing individual Jew has no right to demand aveilut is “not only a catharsis of is hidden from His view. In addition, mechilah. He or she has sinned, and sorrow, but also an experience of self- there is not a moment that man is not punishment is often appropriate. judgement and penitence.” nourished and sustained by virtue of the But Klal Yisrael, as an entity, can be In this spirit, the aveil, like the Divine power bestowed upon him. assured of the gift of atonement. metzora, is obligated to cover Thus, no man ever sins against God, For this reason, congregations have himself as an act of self-negation. without — at that very moment the custom to sing the vidui litany This hachna’ah is a step toward self- [emphasis added] — God bestowing when it is recited in chazarat hashatz reflection and teshuvah. As mourners abundant vitality upon him, giving him on Yom Kippur. When said in the grieve the death of a loved one, they the power to move his limbs. Yet even silent Amidah, the vidui serves as the contemplate their own mortality, though a person uses this very vitality confession of a broken individual, facing the reality not just of a world to transgress, God does not withhold it crying out to G-d and hoping for a without their relative, but without from him. Rather, He suffers this insult reprieve from his sentence. In the themselves, and remembering that and continues to enable his limbs to repetition, however, the Jewish People their time in this world is limited. move. Even at the very moment that a as a whole turn to G-d and ask for person uses that power for transgression, mechilah. Such a request comes with a Rav Amital explains the requirement sin, and infuriating deeds, the Holy One guarantee of success. Thetzibbur sings for atifah for Selichot may very well bears them patiently ... “ashamnu, bagadnu,” to almost a merry serve a similar purpose. Thechazan ... This then, is a virtue man should tune, knowing that a single entity — signals for the kehillah they must not emulate — namely, tolerance. Even when Klal Yisrael — will find favor in the simply recite the Thirteen Middot he is insulted to the degree mentioned eyes of the L-rd. Harachamim; as we suggested earlier, they must walk in G-d’s forgiving above he should not withdraw his Atifah, wrapping one’s head with ways. Atifah does more than hide benevolence from those upon whom he a tallit or another garment, has the chazan’s individuality; it negates bestows it. additional meaning. The Gemara him altogether. He disappears into Forgiveness is granted to those who (Moed Katan 15a) tells us that a his tallit. And by doing so, he models model G-d’s behavior. As the Gemara mourner and a metzora (leper) are the behavior most necessary to be in Rosh Hashanah (17a) tells us: obligated to cover their heads. The forgiven. כל המעביר על מידותיו — מעבירין לו על כל Meiri (to Moed Katan) explains פשעיו — שנאמר "נושא עון ועובר על פשע." ?that atifah symbolizes hachna’ah, What does it mean that G-d forgives למי נושא עון? למי שעובר על פשע. submission and humility. Covering G-d is not just the judge and jury. He our face minimizes ourselves in a way is, k’viyachol, the offended party! We Whoever forgoes his reckonings similar to prostrating and putting our have sinned against Him! To forgive, with others for injustices done to him, face to the floor. Hashem doesn’t find us “innocent.” the heavenly court in turn forgoes He grants us forgiveness by being punishment for all his sins, as it is Themetzora is subjected to a period ma’avir al midotav, forgoing His stated: “He bears sin and forgives of debasement in retribution for his honor, so to speak, and giving us transgression” (Michah 7). Whose

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 sins does He bear? The sins of one without any explanation, they would The custom to veil thekallah is who forgoes his reckonings with learn little from the process. The already mentioned in the Talmud others for injustices committed against goal of delaying punishment creates (Ketubot 17), and many reasons are him.4 an opportunity for correction and given for this practice. Some say growth. But why give people another the veil serves to hide the beauty of We are granted mechilah in return for offering others forgiveness. And to chance if they can learn nothing from the bride from the audience — and reach the point of forgiving others, the experience? If anything, poor even during the ceremony from her we need to think beyond ourselves — behavior is thus reinforced. Why future husband. Many see the veiling better ourselves when there are no of Rivkah as she prepared to meet by nullifying ourselves. Theshaliach consequences for failure? Moshe Yitzchak as the Biblical precedent tzibbur sends this message to his congregation, just as Hashem showed spells out a rationale for mechilah for this minhag. Others see the act of Moshe the way millennia ago. — not for G-d to comprehend what veiling as significant in and of itself, happened — but for the people, so symbolizing the husband’s acceptance What if, however, the prayer leader is that they can understand that they of his responsibility to clothe (cover) signaling not the tzibbur — but G-d? haven’t merited forgiveness on their his wife. What if, in addition to “reminding” own. They have sinned and they The Rema Even( HaEzer 31:2), Him of his merciful nature, the deserved punishment, were it not for quoting the Rashba, introduces the shaliach tzibbur is “reminding” G-d a host of reasons that G-d preferred idea that the bride remains veiled of another reason that He should a different approach. There is a price during erusin so she cannot get a forgive? A final explanation for the to be paid for sin, but this time, G-d good look at the ring. In one way, this tallit at Selichot relates to a different chose not to exact punishment. sort of covering — the veil worn by a may serve a quasi-halakhic function. Reciting the Thirteen Middot Rabbeinu Nissim (Ran to bride during the kiddushin ceremony. Kiddushin Harachamim helps us comprehend 3b) explains in the name of Rabbeinu How can we remind G-d of anything, the gravity of our mistakes, while Tam that a stone is traditionally not or, for that matter, convince Him maintaining hope for forgiveness. attached to the wedding ring to avoid we confusion over the real value of the“ ”,אנו מלאי עון ואתה מלא רחמים“ of anything? Those are not simple questions. But from the time of are rich in iniquity and You are rich ring. A bride might assume the ring to Avraham (when he pleaded for in mercy.” Sin is not forgotten, nor be of greater value than it truly is and Sedom) through the days of Moshe glossed over in Heaven; without G-d’s agree to give herself in marriage based Rabbeinu (seeking forgiveness for mercy, we would be lost. We must on a false assumption. Such a mistake the Jewish People’s misdeeds) and be embarrassed to fall back on G-d’s might render the entire kiddushin as a throughout history, Israelites have laid lovingkindness and that shame, as mekach ta’ut, a transaction conducted out before the Divine the reasons why much as fear of punishment, must under false pretenses, and could He should forgive. Avraham tells G-d, drive us to teshuvah. render the marriage null and void. “chalilah lecha,” it is not in Your nature Perhaps G-d showed Moshe how Wearing the veil suggests that the to kill the righteous along with the kallah agrees to not look closely at the wicked. Moshe reminds Hashem that to reveal G-d’s motivation for forgiveness. It is His nature to be slow ring, and will not base her decision punishing the Jewish People will lead to accept the kiddushin on a precise to negative public relations for G-d to anger and to give us the chance to change course. It is, as we have assumption of its value. on the world stage — “lama yomeru described, G-d’s nature to “minimize” The Rashba himself explains the Mitzrayim?” Himself, to be “maavir al middotav” kallah’s “blind acceptance” of the Perhaps, spelling out reasons why and to forgive. ring in more symbolic terms. Brides, G-d should forgive — His merciful But there is another rationale for claim the Rashba, are not terribly nature, His promises to the Avot, His cautious about the object that they mechilah that is connected to the reputation among the nations — gives are betrothed with. Perhaps one can relationship between G-d and Klal Him the “license” to give the people say that as she enters the covenant of Yisrael. And here is where the wedding another chance. Were they to commit marriage with her husband, the bride a grievous sin and simply be “let free” imagery may come into play.

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 lays the groundwork for a long-term Rav Ezra Bik (introduction to In His we have the right to ask Him to relationship that will not rise and fall Mercy: Understanding the Thirteen accept us as our Husband, flaws and on the value of a gift. Of course, even Middot) explains: Ordinary tefillah all. In this spirit, Hashem showed in a loving relationship, a husband and does not come with a guarantee. But Moshe Rabbeinu that the force of wife must work hard to please each prayer rooted in covenant is different. the covenant, the marriage between other. Little things can mean a lot in The latter begs the petitioned to not G-d and the Jewish People, arranged a marriage. But a successful marriage respond based on any merit that the through the Avot and formalized is also a covenantal one, in which mitpallel might have. And not even at Sinai, was perhaps the greatest the commitment to maintaining the as an act of chesed performed for a rationale for forgiveness. The relationship encourages both husband stranger. Rather, it recalls a covenant shaliach tzibbur, as he reminds G-d and wife to forgive certain missteps in sealed ages ago that asks G-d to allow of his lovingkindness outlined in the the context of the greater picture. for the continuation of a millennia-old Thirteen Middot, also dons a veil to The prophets frequently speak of the union despite our misdeeds. We ask remind Him of the longstanding bond relationship between G-d and His Him, in effect, not to look too closely with Klal Yisrael. Don’t look too people as a marriage. It seems that at our recent failures and instead focus closely. on the importance of the relationship the recitation of the Thirteen Middot It is noteworthy that the Gemara in in its entirety. Harachamim plays a central role in Megillah (31b) uses strikingly similar maintaining the relationship. A covenant is also made under a language to Rosh Hashana 17b in The description of G-d cloaking — chuppah. Yes, the reason might discussing the power of the offerings be a technical one — if the — and more specifically, specific or veiling — Himself with a tallit in kallah misjudges the value of the ring, the words — to guarantee atonement. Rosh Hashanah 17b is followed by a במעמדות במעשה בראשית: מנא הני מילי? statement attesting to the power of kinyan kiddushin might be invalid. But א"ר אמי אלמלא מעמדות - לא נתקיימו this procedure: in a larger sense, the covering of the שמים וארץ — שנאמר )ירמיהו לג( "אם face is the first step of the spirit of the אמר רב יהודה ברית כרותה לי"ג מדות שאינן לא בריתי יומם ולילה -חוקות שמים וארץ covenant, to commit to remain in a חוזרות ריקם שנאמר )שמות לד( "הנה אנכי לא שמתי". וכתיב )בראשית טו( "ויאמר ה' relationship despite certain offenses כורת ברית." אלהים במה אדע כי אירשנה": אמר אברהם and some legitimate complaints R. Yehuda said, “[A] covenant has been לפני הקדוש ברוך הוא "רבונו של עולם! שמא .between partners made with the Thirteen Attributes that חס ושלום ישראל חוטאים לפניך — ואתה The states that the Nation they do not return empty handed — as Zohar עושה להם כדור המבול וכדור הפלגה!" א"ל of Israel entered its covenant with it says ‘Behold I make a covenant.’” "לאו". אמר לפניו "רבש"ע -במה אדע?" אמר Hashem like “a beautiful girl who [Shemot 34:10] ליה "קחה לי עגלה משולשת". אמר לפניו has no eyes” (Zohar 2:95a). Perhaps

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29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Abraham that even if his descendants longtime RIETS vice-chairman and "רבש"ע! תינח בזמן שבית המקדש קיים. בזמן will sin, they will be able to achieve founding sponsor, along with his שאין בהמ"ק קיים — מה תהא עליהם?" atonement through sacrificing offerings. dear wife Anne, tibadli lechaim, of the אמר ליה "כבר תקנתי להם סדר קרבנות. Abraham said before Him: Master RIETS Torah To Go series. Hy was כל זמן שקוראין בהן - מעלה אני עליהן — of the Universe, this works out a larger-than-life figure who led by כאילו מקריבין לפני קרבן. ומוחל אני על כל well when the Temple is standing empowering those around him rather עונותיהם." The Mishna states: In the non- and offerings can be brought to achieve than taking the reins of leadership for priestly watches they read the act of atonement, but when the Temple himself. After receiving his formative Creation. The Gemara asks: From will no longer be standing, what will education at Yeshiva University and where are these matters derived, become of them? God said to him: the Rabbi Isaac Elchanan Theological i.e., why do they read the account of I have already established for them Seminary, he spent the rest of his Creation? Rabbi Ami said: To allude the order of offerings, i.e., the verses life repaying his debt of gratitude to the fact that were it not for the non- of the Torah pertaining to the halakhot with exceptional commitment and priestly watches [which were established of the offerings. Whenever they read devotion to Yeshiva. His love for as part of the sacrificial service — see those portions, I will deem it as if Torah, the Jewish People, and RIETS Taanit 27a], heaven and earth would they sacrificed an offering before is the legacy he leaves his family, the not endure, as it is stated: “Were it Me, and I will pardon them for all of community, and the talmidim of our not for My covenant day and night, their iniquities.5 great Yeshiva. I would not have set the statutes In its final step, the Gemara connects of heaven and earth” (Jeremiah a prayer service to an upholding of a Endnotes 33). God’s covenant is referring to the covenant. Words — and the prayer 1. Rashi to that Gemara connects this offerings sacrificed in the Temple, which services constructed around them שאם יזכרם :sustain the world. And with regard to procedure to fast days in particular This .ישראל בתפלת תעניתם — אינן חוזרות ריקן can bring ancient agreements to — Abraham it is written: “And he said, the forefront and assure safety even limitation, however, is not mentioned by most O Lord God, by what shall I know for sinners. In this case, reciting other Rishonim and Acharonim. that I shall inherit it?” (Genesis pesukim about the offerings serves 2. A similar explanation is famously quoted 15). Abraham said before the Holy in place of actual sacrifices. Those by R. Hanoch Zundel in his commentary Eitz One, Blessed be He: Master of the words thus serve to uphold the Yosef to Sefer Ein Yaakov in the name of R. Universe, perhaps, Heaven forbid, covenant established with Avraham’s Moshe Alshich. the Jewish people will sin before descendants. In a similar fashion, the 3. See Eit Ratzon: Sichot leYamim HaNoraim, You, and You will do to them as You Selichot procedure reminds G-d of pp. 77-79). did to the generation of the Flood His covenant with Klal Yisrael and 4. Translation (in bold) and commentary and as You did to the generation assures them a clean slate for the new from The William Davidson digital edition of of the Dispersion, i.e., You will year. the Koren Noé Talmud. completely destroy them? God said to 5. Translation (in bold) and commentary him: No, I will not do that. Abraham These themes — the importance of from The William Davidson digital edition of then said before Him: Master of the the tzibbur, the need for humility in the Koren Noé Talmud. Universe: “By what shall I know our interpersonal relationships and this?” God said to him: “Take Me a an almost blind commitment to a heifer of three years old” (Genesis cause — aptly describe the life of 15). With this, God intimated to Rabbi Hyman Arbesfeld, our beloved

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