What are the ramifications of "Vaya'avor Hashem al Panav Vayikra"?
R. Bachye #1: With reference to 33:23:1:3 ? it means that Hashem passed what is part of Himself (?His Face?) from before Moshe ? that He should not see it ? only ?His Back? (the thirteen Midos).
R. Bachye #2 (citingTargum Onkelos) and Targum Yonasan: ?And Hashem passed His Shechinah (or it refers to Hashem?s Voice ? R. Bachye) before Moshe?. 1
Rosh Hashanah, 17b: 'Had the Torah not stated this it would have been impossible to say it - It teaches us that Hakadosh-Baruch-Hu wrapped Himself in a Talis like a Shali'ach Tzibur, showed Moshe the order of Tefilah and said to him 'Whenever Yisrael sin they should follow this agenda 2 and I will pardon them!' 3
See R. Bachye on p. 343 who elaborates.
Refer to 34:6:0.2:2 and note.
See Torah Temimah, note 4, who cites Tana de'bei Eliyahu - that Moshe called out 'Hashem Hashem ... ', and queries it from the Pasuk in Sh'lach-l'cha, Bamidbar, 14:17-18, which clearly indicates that Hashem said it. See Oznayim la'Torah, who reconciles the two opinions by explaining that, as soon as Moshe heard Hashem calling out the thirteen Midos, he took his cue from Him and repeated them in order to attain a pardon on behalf of K'lal Yisrael.
Why is it that we recite the thirteen Midos on Days of mercy when we say S'lichos and on fast-days - some recite it every day - yet we are not always answered?
R. Bachye (in Pasuk 6): The thirteen Midos are only effective on condition that one knows their meaning and recites them with Kavanah ? and on condition that one is not guilty of sins that prevent them from taking effect.
Oznayim la?Torah: Because reciting them must be accompanied by a complete Teshuvah in order to be effective. 1
Sh?lah: It is not reciting the thirteen Midos that atones, but emulating Hashem and practicing the acts of kindness that it contains with our fellow-Jews. 2
Sometimes Hashem answers our prayers not necessarily for what we ask from Him, but regarding other beneficial matters of which we are unaware. 3
See Oznayim la'Torah, DH 'Vayikra Hashem Hashem', who elaborates. Refer also to 34:10:1.1:1*.
As the Navi writes in Yehayah 13:4 ?Azvu es Hashem ? Nazoru Achor?. See R. Bachye.
Sh'lah: Since the Torah does not say 'if they say before Me ... ', but 'if they do before Me ... '. It's actions that count, not just words. Refer also to 34:10:1.1:1*.
What is the significance of the first three Midos, which are Names of Hashem (not merely Attributes)?
Ramban: Corresponding to Hashem Himself, Tif?eres and Malchus, 1 2 they operate the ten Midos that follow. 3
R. Bachye (according to Kabalah): They correspond to the worlds of the Mal?achim, of the Galgalim (the stars) and this world. All the Midos receive from ?Keser? 4 : ?Hashem Hashem? ? Chochman and Binah; ?Keil? and ?Rachum? ? Gedulah; ?Chanun? and ?Erech Apayim? ? Gevurah; ?Rav Chesed and ?Emes? ? Tif?eres; ?Notzer Chesed? and ?Nosei Avon ? Netzach; ?Pesha" and ?Chata?ah? - Hod; ?Nakeh? ? Y?sod and Hashem ha?Nichbad Who passed before Moshe represents Malchus.
Ramban: Midas Ba'al Teshuvah, Midas Rachamav and Midas Tuvo. See also Rav Chavel's footnotes.
R. Bachye: Hence the stroke between the two Names ? and anyone who does not pause after the first Hashem will have to account for his sin.
The first "Hashem" (be'Midas Teshuvah) operates Rachum, Chanun ? Hence they are called ?Rachum ve?Chanun? and not ?Merachem and Mechonein?- and Erech Apayim; the second "Hashem" (be'Midas Rachamim), Rav Chesed, Emes and Notzer Chesed la'Alafim, and "Keil" (Midas Tuvo) operates Nosei Avon, Pesha, Chata'ah and Nakei. See Ramban.
R. Bachye: As implied by the word ?Midos?, which means ?Keilim? ? ?receptacles?.
Why is Hashem's Name mentioned twice?
Rashi: It signifies that Hashem is merciful both before a person sins 1 and after he has sinned (provided he does Teshuvah - Rashi in Rosh Hashanah, 17b and Riva).
R. Bachye #1: With reference to 34:6:0.2:2 ? because the worlds of the Mal?achim and the Galgalim are similar in that, as opposed to this world, 2 they are not subject to change. 3
R. Bachye #2 (in Pasuk 1 citing the Rambam in Moreh Nevuchim): With reference to 34:6:0.1:2 ? it means that the Voice of Hashem called out ?Hashem?s Name twice - like it called out ?Avrahm Avaraham? ? in Bereishis 22:11.
R. Bachye #3: Because only the second Name is a Midah; the first simply tells us that Moshe called Hashem.
R. Bachye #4 (according to a second interpretation of Kabalah): The first 4 ?Hashem? refers to Hashem Himself, in whom all the Midos are unified, and the following twelve are divided into three groups of four representing 5 Rachamim, Chesed and Din 6 : ?Hashem Keil Rachum and Chanun? ? Rachamim; ?Erech Apayim Rav Chesed Emes and Notzer Chesed la?Alafim? ? Chesed; ?Nosei Avon Fesha Chata?ah and Nakeh? ? Din. 7
Seforno: The first ?Hashem? refers to the G-d who created the world out of nothing; the second, to the G-d who maintains it. 8
Hadar Zekenim #1: I (Hashem), the One who who was (who had no beginning), is and will be (Who has no end). 9
Hadar Zekenim #2: I reward Tzadikim with Shem Hashem, and punish Resha'im with it. One name is Din, and one is mercy.
Riva: Even though the Gemara in Rosh Hashanah 17b and the Pesikta both imply that both Names count towards the thirteen, since both signify mercy, only one of them actually counts. 10
See Sifsei Chachamim and Torah Temimah, note 5.
See R. Chavel?s footnotes DH ?Sh?nei ha?Olamos?.
See R. Bachye (foot of p.351 citing Tehilim 148:6.
Refer to 36:2:0.2:2.
Corresponding to the three Avos ? Ya?akov, Avraham and Yitzchak, respectively.
R. Bachye: It transpires that when ? in Devari 10:17 - Moshe staed ?ha?Keil ? corresponding to the first Hashem - ha?Gadol (Chesed) ha?Gibor (Din) ve?ha?Nora? (Rachamim), he actually incorporated all the thirteen Midos.
See R.Bachye (on p 533) citing R. Sa?adya?s interpretation according to Kabalah.
Seforno: Since nothing can exist unless Hashem bestows upon it from His own existence.
It seems that either he explains why Hashem's name appears in the Pasuk three times (PF) - or the second "Hashem" means 'am and will be'.
Da'as Zekenim, Hadar Zekenim and Riva (in Pasuk 7, all citing R. Nisim): The first "Hashem" is not one of the Midos of mercy. What the Pasuk means is that. And that explains is why a P'sik (a stroke) is inserted in printed Chumashim, separating it from the second Hashem. Hashem recited "Hashem Keil Rachum ..". ..
?Hashem Hashem Keil ? ?. What are the implications of ?Hashem??
R. Bachye: It implies compassion on the sinner 1 ? even if he is a Nochri, and even on animals 2 - without Teshuvah and without the sinner even asking for mercy.
R. Bachye: Like we find in connection with the Egyptians drowning in the Yam-Suf ?Ma?aseh Yadai Tov?im ba?Yam ve?Atem Omrim Shirah!?
R. Bachye: As the Pasuk writes in Tehilim 36:7 ?Adam u?Beheimah Toshi?a Hashem?.
What are the connotations of "Keil?
Rashi: "Keil" (like ?Hashem?) is also a Name denoting mercy (following a request ? R. Bachye). 1
R. Bachye #1 It denotes the Midah of forgiveness following a request (without Teshuvah and without suffering). 2
R. Bachye #2: With reference to 34:6:1:2 ? because, as opposed to the Name Havayah, it changes 3 from Din to Rachamim. 4
Seforno: It means that Hashem does what He chooses (and not because it follows that something needs to be done).
Da'as Zekenim and Hadar Zekenim: It means 'a true judge who judges righteously'. 5
Riva: It denotes strength, for with a strong hand He prepares food for all - "ha'Kefirim Sho'agim la'Teref u'Levakesh me'Kel Achlam."
Targum Onkelos and Targum Yonasan: "Keil Rachum ve'Chanun" translates as 'Elaka Rachmana ve'Chanana'. 6
Rashi: As in Tehilim, 22:2 ?Keili Keili Lamah Azavtani?? See also Sifsei Chachamim.
R. Bachye: As the Torah write in Tehilim 36:8 ?Keil Nosei Hayisa lahem?.
Like the world that it represents.
As the Pasuk writes in Tehilim 22:2 ?Keili Keili Lamah Azavtani??
Like we find in Mishpatim, 24:8 "Ad ha'Elohim Yavo D'var Sheneihem" - equating "Keil" with 'Elokim',
Implying that they are two Midos and not three.
Why did Hashem say "Rachum ve'Chanun", and not "Merachem ve'Chonein"?
Ramban: Because they have been 'formed' by the first "Hashem". 1
Refer to 31:6:1:2**.
What is the difference between "Rachum" and "Chanun"?
R. Bachye #1: They are both epressions of forgiveness following a request ? with Teshuvah and Yisurim (suffering). 1
R. Bachye #2: ?Rachum? (merciful) applies to all creatures; ?Chanun? (gracious) is confined to human-beings ? the most venerated of Hashem?s creations. 2
Seforno: "Rachum" means that Hashem in His Mercy lightens the punishment of the sinners, when they Daven to Him, and "Chanun", that He is gracious and does good to those who Daven to Him, even when they do not deserve it.
Da'as Zekenim and Hadar Zekenim: "Rachum" means who has compassion on the poor and saves them; "Chanun", who is gracious, even to the rich.
Riva (in Tosfos ha'Shalem 13): "Rachum" refers to before affliction comes (He is compassionate that it will not come); "Chanun", to answer the cries for help after it comes. 3
See R. Bachye who elaborates.
As in Tehilim, 34:18.
'Chanun' applies even when it is not deserved, like we find in Mishpatim 22:26 "Ki Yitz'ak Elai Veshama?ti ki Chanun Ani" - even though the lender is entitled to the security.
What are the connotations of "Erech Apayim"?
Rashi #1 and Targum Yonasan: Hashem draws out His anger, and is not quick to punish in case 1 the sinner will do Teshuvah. 2
Rashi #2 (in Eruvin 22a): Hashem delays His smiling face 3 to Tzadikim (he does not pay their reward in this world), and delays His angry face to Resha'im (he delays their punishment until the world to come). 4
Rashi #3 (in Bamidbar 14:18) and R. Bachye #1 (in 33:19): Upon ascending Har Sinai, Moshe found Hashem writing "Hashem Erech Apayim", he commented 'only Tzadikim' (exclusively), to which Hashem responded 'To Resha'im as well!' When Moshe remarked 'Let the Resha'im perish!', Hashem retorted 'By your life, you will need to come on to it.' When Yisrael sinned by the Eigel and by the Meraglim, and Moshe Davened using the words "Erech Apayim", Hakadosh-Baruch-Hu reminded him that he himself had said 'to Tzadikim', to which Moshe promptly replied 'But did You not say "also to Resha'im'?
R. Bachye #2 (citing Targum Onkelos and Yerushalmi Ta?anis 2:1 ): It implies that Hashem distances the destructive angels from His vicinity. 5
R. Bachye #3: With reference to answer #3 - it implies to Tzadikim and Resha?im alike, but is confined to human-beings and not to animals.
Eruvin 22a: Hashem is patient with Tzadikim and Resha'im alike (with Resha'im, perhaps they will do Teshuvah; 6 with Tzadikim, in order to merit them eternal life - Hadar Zekenim).
Seforno: Or to give him the opportunity to do so.
See Sifsei Chachamim.
"Apayim" means 'faces' (and not 'anger').
In order to reward them in this temporary world for the good that they performed, and punish them for the evil that they perpetrated in the everlasting world - because the Resha'im perpetrate evil with more conviction than the good that they do perform.
To enable Yisrael to do Teshuvah before He can gather the angels to punish them. See Yeshayah 13:5, and R. Bachye citing the Yerushalmi.
Eruvin, Ibid.: As the Navi writes in Yechezkel, 18:23 "ha'Chafetz Echpotz Mos Rasha ... ?"
Why did Hashem say "Erech Apayim" (in the plural)
Rashi: It has the dual meaning of 'a pleasant Face' and 'an angry Face' - a pleasant Face to reward the Tzadikim in the World to Come; an angry Face, to postpone the punishment of Resha'im until the world to come. .
Seforno: Hashem is slow to anger as regards both Tzadikim and Resha'im.
What are the connotations of "ve'Rav Chesed"?
Rashi: It means that Hashem distributes Chesed to those who need it (and who do not have many merits to rely on).
R. Bachye #1: With reference to 34:6:4:3 ? In case one argues that the Resha?im are not deserving of Erech Apayim, Hashem performed Chesed with the twenty-six generations prior to Matan Torah, even though they were devoid of Torah and Mitzvos, yet Hashem fed and sustained them with the MIdah of Chesed.
R. Bachye #2: ?Rav Chesed, Emes and Notzer Chesed la?Alafim? applies exclusively to Tzadikim and ?Nosei Avon Fesha, Chata?ah and Nekei, to Resha?im.
Da'as Zekenim: It means that His Midah of Goodness exceeds His Midah of Punishment.
Riva: Initially Hashem judges with Emes. When he sees that the world cannot endure, He applies Chesed.
Seforno: When they are evenly balanced. See Rosh Hashanah, 17a and Torah Temimsah, note 8.
Refer to 34:7:2.2:2.
What are the connotations of "Emes"?
R. Bachye: With reference to 34:6:6:2 ? if one will that, as opposed to those twenty-six generations, the Resha?im received the Torah and contravened it ? Hashem should save them due to the Midah of Chesed shel Emes ? comprising pure Chesed, without receiving anything in return.
Seforno: The word "Rav" pertains to 'Emes' too - Refer to 34:6:5:2 & 34:6:6:2 & 3. However, the sin is not erased, 4 nor does a Mitzvah negate it. 5 Consequently, ultimately, the sinner will receive his due punishment.
Da'as Zekenim and Hadar Zekenim: He fulfills what He promises, unless sin prevents Him from doing so.
Riva: For evil however, He sometimes retracts - like we find by Ninveh, where He declared "in forty days Ninveh will be overturned", but He rented when they did Teshuvah.
Riva: Like we find by Moshe, whom he promised to make into a great nation - even though that was on condition that He destroyed Yisrael, and the condition was not fulfilled (PF).
It is not clear however, what this has to do with the Midos of Rachamim.
Seforno: As the Pasuk writes in Eikev,Devarim 10:17. See Sanhedrin, 104a .
Sifri in Devarim (Seforno).
Riva: For evil however, He sometimes retracts - like we find by Ninveh, where He declared "in forty days Ninveh will be overturned", but He rented when they did Teshuvah.
Riva: Refer to answer #1 note 2 P.F.
How will we reconcile ?Rav Chesed? with ?Emes??
R. Bachye #1: Actually these two Midos incorporate all the Midos ? since on the one hand, a king needs to lead his subjects with compassion 1 ? ?Lifnim mi?Shuras ha?Din? ? whereas on the other, there are times when he needs to judge with Emes, according to the letter of the law. 2
R. Bachye #2: With reference to 34:6:7:2 ? combined they comprise Chesed shel Emes.
Rosh Hashanah 17b: Initially Hashem judges with Emes, only where it is impossible to judge completely according to Midas ha?Emes, He applies ?Rav Chesed?.
See R.Bachye, who compares the thirteen Midos to the constitution by which a king rules over his kingdom.
R. Bachye: As the Pasuk writes in Mishlei 20:28 ?Chesed ve?Emes Yitzru Melech, ve?Sa?ad be?Chesed Kis?o?.
QUESTIONS ON RASHI
Rashi writes that the first "Hashem" teaches that He is merciful also before a person sins. Why should a person need mercy before he has sinned?
Da'as Zekenim and Hadar Zekenim: Because Hashem knows that he will sin. 1 Therefore, both "Hashem"s are listed among the thirteen Midos.
Riva: It applies to the Eigel, where they were liable for intending to sin even before they sinned in practice. 2
Da'as Zekenim, Hadar Zekenim and Riva (in Pasuk 7), all citing R. Nisim: The first "Hashem" is not one of the Midos of mercy. What the Pasuk means is that Hashem recited "Hashem Keil Rachum ...". 3
Torah Temimah: To prevent him from sinning.
Based on the principle that 'Hashem only judges a person as he is at that moment'. See Rashi in Vayeira Bereishis, 21:17:
Riva (citing Kidushin 39b): A stringency which is confined to idolatry, as the Navi writes in Yechezkel 14:5 "Lema'an T'fos es Beis Yisrael be'Libam". Consequently, it did not apply to the Meraglim, which explains why Moshe mentioned Hashem's name only once when he listed the Midos there. See Sh'lach-L'cha Bamidbar, 14:18/
This is why a P'sik (a stroke) is inserted in printed Chumashim, separating it from the second Hashem.
