Question #1: As a child, I remember being told that tashlich was our annual opportunity to throw away all our sins into the water. What is behind this custom?

Question #2: Someone once told me that tashlich alludes to the 13 middos of Hashem’s mercy. How do these middos correspond?

Answer:

Both of these questions revolve around developing a deeper understanding of the custom of reciting tashlich on Rosh Hashanah. Let us research the sources and halachos of this minhag, and comprehend the lessons that we should learn while observing it.

The earliest mention of tashlich of which I am aware is in the writings of the Maharil, who lived in Germany during the late Fourteenth Century, and others of his generation (Minhagei Rosh Hashanah #9). He mentions the custom of going on Rosh Hashanah to the ocean or rivers that contain fish in order to “throw our sins into the depths of the sea,” vesashlich bimtzulos yam kol chatosom.

We should note that in the verse upon which this is based (Micha 7:19), it is not we, but Hashem , who is casting our iniquities into the sea. This is important, because tashlich does not mean that we have now successfully thrown away our sins. It is the realization that only by doing teshuvah will Hashem throw away our sins.

Others cite a different biblical source for tashlich, from the verse in Nechemiah (8:1): “On the first day of the seventh month [which is, of course, Rosh Hashanah], all the people gathered together, as one, to the street that was before the gate of the water” (Rav Reuven Margulies, cited in Piskei Teshuvos 583: footnote 48).

Tashlich is recorded by the Rama and the Arizal, and has, of course, become standard practice. It is interesting to note that the earliest sources for tashlich are all Ashkenazic authors, and later the custom spread to Sefardic communities. For example, Rav Chaim Vital (Sha’ar Hakavanos, quoted by Kaf Hachayim 583:30) writes, “The custom practiced by the Ashkenazim, which they call ‘tashlich,’ to go on the first day of Rosh Hashanah after Mincha, slightly before sunset, to the Mediterranean Sea or to a spring is a proper custom. It is preferable to do this outside the city, stand on the seashore or alongside the spring, and recite three times, ‘Mi Keil Kamocha…’ (Micha 7:18-20).”

Is it a Good Omen?

The Rama, both in Darkei Moshe and in his glosses to Shulchan Aruch, cites the custom of tashlich in what appears to be an unusual place. We would have expected that he mention tashlich as part of the discussion concerning what to do after Rosh Hashanah morning davening, which is found in Chapter 596 of Orach Chayim, or, alternatively, together with the laws of Rosh Hashanah Mincha, which are found in Chapter 598. Indeed, we find other authorities who discuss the rules of tashlich in both of these places. However, the Rama mentions the custom of tashlich earlier, in Chapter 583, where the Tur and Shulchan Aruch record the custom, mentioned in the Gemara, of eating special foods on the night of Rosh Hashanah as a good omen, a siman tov, for the coming year. Why did the Rama insert the practice of tashlich in a place that is out of chronological order?

It appears that the Rama includes tashlich in the chapter of good omens for the New Year because the main reason for the custom of tashlich is its powerful symbolism.  One can certainly explain why, according to the Rama, there is a preference to recite tashlich near a river, ocean, or other source that contains fish, since they are a sign of prosperity without ayin hora.

A Different Reason

The Gra, in his notes to this Rama, presents a different reason for the custom, the reason to which the Maharil himself alluded. The Gra quotes the Midrash (Yalkut Shimoni #99):

If Avraham could see the place of the Akeidah, why did it take him three days to get there? The answer is that the Satan first attempted to dissuade Avraham from going. When the Satan realized that this plan would not be successful, the Satan tried a different tactic, and made himself into a large river that would be impossible to pass… Avraham continued on [accompanied by Yitzchak and the two lads] until the river was up to their necks. Avraham then lifted his eyes heavenward, saying, “Master of all worlds, you revealed yourself to me and said, ‘I am the only One, and you are the only one. Make the entire world know about My name and bring your son as an olah.’ I did not question your words, nor did I delay fulfilling them. Now we are drowning. If my son Yitzchak drowns, how will I guarantee that Your unity be known?” Immediately, Hashem scolded the Satan, who left.

According to this approach, tashlich is a reminder of the tremendous mesiras nefesh of Avraham Avinu. This should make us internalize the message repeated daily in Shema — to love Hashem with all our being, even to sacrifice our lives for Hashem because we love Him so. Developing this quality of Ahavas Hashem is certainly one of the main goals of Rosh Hashanah. Thus, according to the Gra, tashlich is primarily an educational lesson.

A Fishy Place

However, according to the Gra’s approach, there is no apparent reason for reciting tashlich near a water source containing fish, a preference mentioned in most early sources. We may also note that the first reason I mentioned, that we want Hashem to wash away our sins as we do teshuvah, should also not require that the water contain fish.

However, there are many other reasons for reciting tashlich at a water source that contains fish. For example, the Levush explains that we should see ourselves as fish caught in a net. This comparison should encourage us to do teshuvah and to take the Yomim Nora’im more seriously.

Here is another reason why tashlich should preferably be recited at a water source containing fish: Fish, living their lives concealed under water, are not exposed to ayin hora; we, also, hope not to be exposed to ayin hora (Elyah Zuta).

Must it be Fishy?

Notwithstanding the various reasons to explain saying tashlich at a place populated by fish, the Magen Avraham (583:5) emphasizes that whereas the Maharil wrote to say tashlich at a river with live fish, the Arizal implies that it is equally acceptable to say tashlich at a well, even one that contains no fish. I will explain more about this shortly.

Outside the City

The Arizal (quoted by Magen Avraham 583:5) emphasizes that it is preferable to go to a water source outside the city. Based on the Midrashic source cited above, we can understand that our traveling is an attempt to reenact, in our own small way, the tribulations that Avraham Avinu underwent on his way to performing the incredible mitzvah of the akeidah.

I quoted earlier Rav Chayim Vital, the main disciple of the Arizal, who writes that one should recite tashlich at the seashore or next to a spring. Going to the Mediterranean or some other sea is certainly hinted at in the verse asking Hashem to throw all one’s sins into the depths of the sea, implying that one is close enough to throw something into the water. However, not all gedolei Yisrael followed this practice of being next to the body of water when they recited tashlich; they were satisfied with having the water in sight. For example, it is recorded that the Chasam Sofer went to a high place from where he could see the Danube River running through his hometown of Pressburg (today known as Bratislava).

Anyone who has been in Yerushalayim for Rosh Hashanah has probably noted that because there is no flowing river near the city, tashlich is recited in interesting places, such as near mikvaos and alongside buckets of water. For some time, Yerushalayim has been without any natural source of water, something unusual for any old city. The custom of reciting tashlich alongside a mikvah or a water cistern in Yerushalayim is already mentioned by the Kaf Hachayim (583:30), who reports that it is acceptable to recite tashlich even next to an empty water cistern! He explains that tashlich is only an allusion, and the main “water” we mean to convey our message is the “yam ha’elyon.” Obviously, he is alluding to a kabbalistic reason for tashlich.

In contemporary Yerushalayim, where I live, the most common practice is to recite tashlich alongside small backyard fish ponds stocked with a few inexpensive fish from a pet store. I assume that in the time of the Kaf Hachayim, there were few pet stores in Yerushalayim, and the scarcity of both drinkable water and adequate living quarters did not allow for backyard fish ponds.

Feeding the Fish

The Maharil is emphatic that one should not take bread to tashlich on Rosh Hashanah to feed the fish. Apparently, this custom of feeding crumbs or bread to the fish was observed over six hundred years ago, despite the opposition of most halachic authorities.

What is wrong with feeding the fish?

It is forbidden to feed any animals, birds or fish on Yom Tov that are not dependent on you (see, for example, Rashi, Beitzah 23b).

Crumb Carrying

Some authorities quote an additional reason for prohibiting putting bread into the river on Yom Tov. Carrying is permitted on Yom Tov only for items that fulfill some Yom Tov need. Since fish in the sea are not dependent on us for nourishment, carrying in a public domain to feed them desecrates Yom Tov (Mateh Efrayim 598:5).

 

Instead of Feeding the Fish

Some authorities describe a different practice that does not desecrate Yom Tov: while reciting the word “tashlich,” one should empty out the dirt that one finds in the hems of one’s garment into the water, hinting at casting away our sins. With this act, we should accept doing teshuvah wholeheartedly (Likkutei Mahariach; Kaf Hachayim; see Mateh Efrayim 598:4).

Some sources quote, in the name of the Arizal, that one should only shake out the dust on the tzitzis of one’s talis koton (Likkutei Mahariach, cited by Piskei Teshuvos 583:footnote 50). Obviously, according to this Arizal, women cannot fulfill this part of the custom.

Women and Tashlich

Many authorities are strongly opposed to women going to tashlich altogether (Elef Hamagein 598:7). On the holy day of Rosh Hashanah, there should be no intermingling of the genders, and better that the men not see women. If women want to go to tashlich, the best approach to avoid this problem is that introduced by my Rosh Yeshivah, Rav Ruderman, that women go to tashlich before Mincha, and men after.

The Structure of Tashlich

The main part of tashlich is to recite three verses from Micha that allude to the thirteen attributes of Hashem’s kindness. Thus, to understand tashlich well, we should understand the concept of the thirteen attributes.

After the Jewish People sinned when we worshipped the Eigel Hazahav, the Golden Calf, Hashem taught Moshe to use these thirteen attributes of His kindness to achieve absolution.

Rabbi Yochanan said: ‘Were it not for the fact that the Torah itself wrote this, it would be impossible to say it. The Torah teaches that Hashem wrapped Himself in a talis like a chazzan and demonstrated to Moshe the order of prayer. Hashem told Moshe: “Whenever the Jews sin, they should perform this order and I will forgive them“‘ (Rosh Hashanah 17b).

Rabbi Yochanan noted that the anthropomorphism of his own statement is rather shocking, and without scriptural proof, we would refrain from repeating it. Nevertheless, the Torah compelled us to say that Hashem revealed to Moshe a means for pardoning our iniquities. According to the Maharal, Moshe asked Hashem to elucidate, to the extent that a human can comprehend, how Hashem deals with the world in mercy. Hashem did, indeed, enlighten Moshe, enabling him to implore for forgiveness for the Jewish people, and teaching him how to lead the Jews in prayer (Chiddushei Aggados, Rosh Hashanah 17b s.v. Melameid).

A Word about Attributes

What exactly are the thirteen attributes? For that matter, can we attribute personality characteristics to Hashem?

To quote Rabbeinu Bachyei: Although we no longer know how to beseech, nor do we properly understand the power of the thirteen attributes and how they connect to Hashem’s mercy, we still know that the attributes of mercy plead on our behalf, since this is what Hashem promised. Today, when we are without a kohein gadol to atone for our sins and without a mizbei’ach on which to offer korbanos and no Beis Hamikdash in which to pray, we have left only our prayers and these thirteen attributes (Kad Hakemach, Kippurim 2).

Who Knows Thirteen?

The Torah says: Hashem, Hashem, is a merciful and gracious G-d, slow to anger, full of kindness and truth. He preserves kindness for thousands of generations by forgiving sins whether they are intentional, rebellious or negligent; and He forgives (Shemos 34:6-7).

There are many opinions among the halachic authorities exactly how to calculate the thirteen merciful attributes of Hashem. The most commonly quoted approach is that of Rabbeinu Tam, who counts each of the three mentions of Hashem’s name at the beginning of the passage, Hashem, Hashem, and Keil, as a separate attribute.

However, it is important to note that the Arizal counted the thirteen merciful attributes in a different way. Whereas Rabbeinu Tam counted Hashem, Hashem, Keil as three different attributes, the Arizal does not count the first two Names (Hashem, Hashem). Thus, the first attribute mentioned by the verse is Keil. To compensate for the loss of two attributes in the count of thirteen, the Arizal reaches thirteen by dividing each of the phrases erech apayim and notzeir chesed la’alafim into two different attributes, whereas, according to Rabbeinu Tam’s count, each of these phrases counts as only one attribute.

Micha’s Thirteen Attributes

The kabbalistic sources explain that the three verses of Micha that form the basic structure of tashlich also allude to the thirteen attributes of Hashem. For many years, I tried to figure out how the verses in Micha correspond to the thirteen attributes until I discovered that this allusion follows the Arizal’s approach to the thirteen attributes. Many machzorim have this method of counting the thirteen attributes noted by placing the word from Moshe’s original prayer above the corresponding attributes in the verse from Micha.

What do I do?

At this point, I want to return to the above-quoted Talmudic source that explains the power of the thirteen attributes and note a very important point:

Hashem told Moshe: “Whenever the Jews sin, they should perform this order and I will forgive them.” The Hebrew word that I have translated as “perform” is yaasu, which means that the Jews must do something, definitely more than just reading the words. If all that is required is to read these words, the Gemara should have said simply: They should read these words. Obviously, action, which always speaks louder than words, is required to fulfill these instructions and accomplish automatic atonement.

What does the Gemara mean?

Emulate Hashem

The commandment to emulate Hashem may be the most important of the 613 mitzvos. To quote the Gemara: Just as Hashem is gracious and merciful, so should you become gracious and merciful (Shabbos 133b). Hashem told Moshe: Whenever the Jews perform this order, I will forgive them. He meant that when we act towards one another with the same qualities of rachamim as does Hashem, He forgives us. Reciting the thirteen attributes of Hashem’s mercy is the first step towards making ourselves merciful, emulating Hashem’s ways. Yaasu means that by emulating Hashem’s kindness and His tolerance, by accepting people who annoy and harm us, we become His G-dly People!

This sounds great in theory. What does it mean in practice?

Here are several examples, all taken from the sefer Tomer Devorah, to help us comprehend what our job is:

1. Whenever someone does something wrong, Hashem is at that very moment providing all the needs of the offender. This is a tremendous amount of forbearance that Hashem demonstrates. Our mitzvah is to train ourselves to be equally accepting of those who annoy and wrong us.

2. We should appreciate the extent to which Hashem considers the Jews to be His People, and identify with the needs of each Jew on a corresponding level.

3. Hashem waits with infinite patience for the sinner to do teshuvah, always confident in this person’s ability to repent and change. While Hashem is waiting, He continues to provide the sinner with all his needs. Similarly, we should not stand on ceremony, waiting for someone who wronged us to apologize.

4. When a person does teshuvah after sinning, Hashem loves him more than He loved him before he sinned. As the Gemara states: In a place where baalei teshuvah stand, complete tzadikim are unable to stand. Therefore if someone wronged me and now wants to makes amends, I must befriend him and accept him at a greater level than I had previously.

All of these ideas are included when we observe the mitzvah of tashlich. We should read the verses and think how we can emulate Hashem’s kindness, by demonstrating the same acts of kindness that He performs to His creations.

Conclusion

There are so many beautiful lessons to learn from observing this old minhag. We should be careful to observe this practice in the spirit of the day, and, by internalizing these lessons, may we and all klal Yisrael merit a kesivah vachasimah tovah.

Question #1: Sneak Preview

My grandmother told me how she remembers that the first night of selichos people used to go from shul to shul sampling the davening of each of the chazzanim, and deciding which shul they would attend for Rosh Hashanah. Is there any halachic basis for having the chazzan daven also the first night of selichos?

Question #2: Bemotza’ei Menucha – At the end of Shabbos

Why do Ashkenazim begin reciting Selichos on Motza’ei Shabbos or Sunday morning?

Question #3: More or Less?

Levi asks me: “Because of my work schedule, on most days I do not have a lot of time in which to recite selichos. Is it better to recite just a small amount of the selichos in the time that I have, or to race through as much as I can say?”

Answer:

What is the source for the practice of reciting selichos? Does it have the halachic status of a custom or something that Chazal instituted? In this article, we will address these basic questions.

To begin, let us note that our structured prayers can be classified into three categories:

I. Daily Davening

Our daily tefillos, through which we fulfill our mitzvah to serve Hashem every day, as the Rambam writes: It is a positive mitzvah to pray every day, which fulfills what the Torah states “and you shall serve Hashem your G-d.” The oral mesorah teaches that the service referred to here means prayer (Hilchos Tefillah 1:1).

II. Fasts and Emergencies

Tefillos that we say on fast days and other times of difficulty. These fulfill a different Torah mitzvah, and again I quote the Rambam: There is a positive mitzvah of the Torah to cry out and blow trumpets on every travail that befalls the community (Hilchos Taanis 1:1). One day, I hope to write an article on the topic of trumpets, and why we do not blow them today. The selichos we recite following the repetition of shemoneh esrei (or according to some old minhagim, during the repetition of shemoneh esrei) on most of our fast days, including the Tenth of Teves, Taanis Esther, the Seventeenth of Tamuz, and Behab after Sukkos and Pesach, are all reflective of this mitzvah.

III. Selichos

Even though teshuvah and prayer are always good, during the ten days that are from Rosh Hashanah through Yom Kippur they are exceptionally good and they are immediately accepted (Rambam, Hilchos Teshuvah 2:6). The selichos that I am discussing in this article are the special prayers for teshuvah and forgiveness with which we supplicate during Elul and the Aseres Yemei Teshuvah.

Structure of Selichos

Although there are numerous variant customs, most of Klal Yisrael structures selichos in the following way: We begin with ashrei, followed by a half-kaddish, then recite many introductory verses of Tanach, which in turn lead into some small prayers that culminate with a paragraph that begins with the words Keil Erech Apayim. Keil Erech Apayim directly introduces the focal point of the selichos – the recitation of the thirteen attributes of Hashem’s kindness. After the Jewish people sinned when we worshipped the Eigel Hazahav, the Golden Calf, Hashem taught Moshe to use these thirteen attributes of His kindness to achieve absolution for the Jewish people.

We then read a few verses that refer to Hashem pardoning our iniquities, followed by several poetic supplications, each of which leads into another recital of the thirteen attributes. This is followed by some closing prayers which include the viduy (confession) and tachanun (a prayer customarily said while sitting in a bowed position), all of this closing with the chazzan reciting full kaddish. In all Ashkenazic customs with which I am familiar, there are numerous different poetic supplications, variously called selichos, akeidos, pizmonim, etc., and each day we recite a different series of these prayers. The purpose of these prayers is to introduce and set the mood for the recital of the thirteen attributes.

If we stop to realize, we will notice that our selichos prayer is structurally similar to our daily mincha prayer (without the aleinu and mourner’s kaddish at mincha’s end). However, the most noticeable difference between mincha and selichos is that the shemoneh esrei recited as the primary part of mincha is replaced in selichos by the repeated recital of the thirteen attributes of Hashem’s mercy and the numerous prayers that introduce those recitals.

The Thirteen Midos

Why is the recital of the thirteen midos of Hashem’s mercy so important? Let me quote the Talmudic passage that is the basis for our recital of selichos.

Rabbi Yochanan said: ‘Were it not for the fact that the Torah itself wrote this, it would be impossible to say this. The Torah teaches that Hashem wrapped Himself in a talis like a chazzan and demonstrated to Moshe the order of prayer. Hashem told Moshe: “Whenever the Jews sin, they should perform this order and I will forgive them“‘ (Rosh Hashanah 17b).

Rabbi Yochanan noted that the anthropomorphism of his own statement is rather shocking, and without scriptural proof we would refrain from saying it. Nevertheless, the Torah compelled us to say that Hashem revealed to Moshe a means whereby we can be pardoned for our iniquities. According to the Maharal, Moshe asked Hashem to elucidate, to the extent that a human can comprehend, how Hashem deals with the world in mercy. Hashem did indeed enlighten Moshe, and this enabled him to implore that the Jewish people be forgiven, and taught him how to lead the Jews in their prayers (Chiddushei Agados, Rosh Hashanah 17b s.v. Melameid).

Source for Selichos

This, then, is the basis for selichos. Indeed, it is not a takanah, but a custom; yet who would not avail himself of the opportunity to prepare for Rosh Hashanah and Yom Kippur! To quote the Leket Yosher: Someone who goes to daven on the High Holidays and did not say selichos in preparation can be compared to an individual who desires to approach the king with an urgent request, and manages to acquire the key to the king’s inner sanctum, but fails to arrange how he will enter the outer office. All his efforts are therefore completely in vain, because he failed to prepare himself adequately. This can be compared to someone moving to an unsettled area who installs a modern kitchen, expecting to be able to turn on the tap and produce water when there are no connecting water pipes!

More or Less

Since we understand how important it is to say selichos with feeling, it is obvious that one with limited time to recite selichos, should say a smaller amount and understand what he is saying rather than rush through what he says (see Tur Orach Chayim Chapter 1).

Praying Truthfully

We should bear in mind that many of the selichos state that we are arising while it is still dark and similar expressions, all of which reflects the custom of earlier generations of reciting selichos either at halachic midnight (chatzos) or very early in the morning well before sunrise. Someone reciting selichos anytime after sunrise should be careful to modify these passages so that he is not pleading a lie before Hashem (Aruch Hashulchan).

Who Should be the Chazzan?

The above-quoted Leket Yosher concludes: It is therefore logical that the individual leading the selichos should be someone who will lead the services on Yomim Nora’im. In other words, since selichos are the introduction to our Yomim Nora’im supplications, the same chazzan that the community desires to plead on its behalf on Rosh Hashanah and Yom Kippur should be called upon to lead their selichos entreaties.

By the way, other authorities mention another reason why the chazzan who will be leading services on Yomim Nora’im should also be chazzan for selichos, particularly if the chazzan is paid for his services. The halacha forbids paying someone for performing work on Shabbos or Yom Tov, even if it is work that is otherwise permitted, such as babysitting, being a kashrus mashgiach or a chazzan. This forbidden payment for Shabbos work is called schar Shabbos, literally, Shabbos wages. So how do I find a babysitter for Shabbos when I need to attend a simcha, if I cannot pay him or her?

The way to avoid the prohibition of schar Shabbos is to hire someone for an entire job that also includes weekday work, without calculating how much is being paid for Shabbos or Yom Tov. Making the payment into one big package is called havlaah (literally, “absorbed”) and is permitted provided no computation is made for specific Shabbos or Yom Tov work, and the wages are not paid on a calculated hourly basis (since this also means that one is paying for the hours worked on Shabbos or Yom Tov).

Now we have a curious problem. It is a practice of at least a thousand years to hire chazzanim. How does one pay a chazzan to perform his job on Shabbos and Yom Tov, when there is a prohibition of schar Shabbos if one pays him for Shabbos work? The answer is that one also hires the chazzan to perform some weekday activity, such as giving bar mitzvah lessons, teaching in the congregation Hebrew school, or running the shul’s youth activities.

None of these solutions resolve the schar Shabbos concern regarding a chazzan who is hired to daven only on Rosh Hashanah and Yom Kippur. To avoid the schar Shabbos problem, the custom developed for the chazzan to lead one of the selichos, and thereby he is paid a “package deal” remuneration that includes some weekday work (Elef Hamagein 585:24; Shemiras Shabbos Kehilchasah 28 note 145).

What if the chazzan is traveling from a distance for Rosh Hashanah and Yom Kippur and it is not worthwhile to pay his transportation for a third trip for selichos? In this instance, there is a simple solution to the schar Shabbos predicament, since the chazzan is also being paid for his travel time, and this itself becomes the havlaah.

Note that a halachic difference results between the two approaches I have presented why the chazzan also leads selichos. According to the Leket Yosher’s approach, the chazzan should preferably daven every one of the selichos days, whereas according to the schar Shabbos reason, it is adequate if he davens any one of the selichos days. According to both approaches I have mentioned, there is no particular reason why a chazzan should daven specifically the first night of selichos.

Why begin Motza’ei Shabbos?

Indeed, why do Ashkenazim begin selichos on Motza’ei Shabbos?

“We always begin reciting selichos on Sunday because it is close to Shabbos, and everyone learns Torah on Shabbos since he does not deal with his financial matters and therefore has time to learn Torah… and since people are happy and joyous because of the mitzvah of learning Torah that they were able to do on Shabbos, and also because of the Shabbos pleasures that they celebrated, and we say that the shechinah rests when one is happy because of performing a mitzvah, therefore it is good to pray then (Leket Yosher).

Others explain the reason we begin selichos on Motza’ei Shabbos is because the beginning of the week represents the beginning of creation, and we are performing teshuvah for man who is the goal of all creation (Aruch Hashulchan, Orach Chayim 581:3).

At least Four

Ashkenazic custom is that, when Rosh Hashanah begins on Monday or Tuesday, we begin selichos the week before, to make sure that we recite selichos for at least four days before Rosh Hashanah. One reason mentioned for this practice is because, originally, people fasted on the days of selichos, and they wanted to fast a total of ten days. Since there are four days during the Aseres Yemei Teshuvah that one may not fast – Shabbos, the two days of Rosh Hashanah and Erev Yom Kippur – we recite selichos for at least four days before Rosh Hashanah (Aruch Hashulchan, Orach Chayim 581:3).

A Word about Attributes

We mentioned above that the main “prayer” of the selichos is mentioning the thirteen merciful attributes of Hashem. What exactly are the thirteen attributes? For that matter, can we attribute personality characteristics to Hashem?

Humans are not capable of understanding who Hashem is. The Torah requires that we understand that Hashem does not have moods (Rambam, Hilchos Yesodei HaTorah 1:11). When we describe Hashem’s different attributes, we are explaining Hashem in a way that we as human beings will be able to comprehend Him, since we cannot comprehend Him in any other way (Rambam, Hilchos Yesodei HaTorah 1:9). Thus, providing thirteen different attributes of Hashem’s mercy is simply a human way for us to appreciate more specifically and in a greater way what Hashem does and has done for us, and what is our responsibility to fulfill the mitzvah of being like Hashem, which I will explain shortly.

To quote Rabbeinu Bachyei: Although we no longer know how to beseech nor do we properly understand the power of the thirteen attributes and how they connect to Hashem’s mercy, we still know that the attributes of mercy plead on our behalf, since this is what Hashem promised. Today when we are without a kohein gadol to atone for our sins and without a mizbei’ach on which to offer korbanos and no Beis Hamikdash in which to pray, we have left only our prayers and these thirteen attributes (Kad Hakemach, Kippurim 2).

Who Knows Thirteen?

To quote the Haggadah, I know thirteen! Thirteen are the attributes.

What are the thirteen midos?

The Torah says: Hashem, Hashem, who is a merciful and gracious G-d, slow to anger, and abundant in kindness and truth. He preserves kindness for thousands of generations by forgiving sins whether they are intentional, rebellious or negligent; and He exonerates (Shemos 34:6-7).

There are many opinions among the halachic authorities exactly how to calculate the thirteen merciful attributes of Hashem. The most commonly quoted approach is that of Rabbeinu Tam, who includes each of the names of Hashem at the beginning of the verse as a separate attribute.

What do I do?

At this point, I want to return to the above-quoted Talmudic source of the selichos, and note a curious and very important point.

Hashem told Moshe: “Whenever the Jews sin, they should perform this order and I will forgive them.” The Hebrew word that I have translated as should perform this order is yaasu, which means that the Jews must do something, definitely more than just reading the words. If all that is required is to read these words, the Gemara should have said simply: They should read these words. Obviously, action, which always speaks louder than words, is required to fulfill these instructions and accomplish automatic atonement.

What did the Gemara mean?

Emulate Hashem

To answer this question, we need to realize that one of the most important of the 613 mitzvos is the commandment to emulate Hashem. To quote the Gemara: Just as Hashem is gracious and merciful, so you should become gracious and merciful (Shabbos 133b). When Hashem told Moshe: Whenever the Jews perform this order, I will forgive them He meant that when we act towards one another with the same qualities of rachamim that Hashem does, He forgives us. Reciting the thirteen attributes of Hashem’s mercy is the first step towards making ourselves merciful people who emulate Hashem’s ways. Yaasu means learning to internalize these attributes by doing them, and thereby making ourselves G-dly people. “Doing” the thirteen attributes means not only understanding the absolutely incredible amount of tolerance that Hashem manifests, but also includes realizing how accepting we must be of people who annoy and harm us!

This sounds great in theory. What does it mean in practice?

Here are several examples, all taken from the sefer Tomer Devorah, to help us comprehend what our job is:

1. Whenever someone does something wrong, Hashem is always at that very moment providing all the needs of the offender. This is a tremendous amount of forbearance that Hashem demonstrates. Our mitzvah is to train ourselves to be this accepting of those who annoy and wrong us.

2. We should appreciate the extent to which Hashem considers the Jews to be His people, and identify with the needs of each Jew on a corresponding level.

3. Hashem waits with infinite patience for the sinner to do teshuvah, always being confident in this person’s ability to repent and change, and continues to provide the sinner with all his needs. Similarly, we should not stand on ceremony to wait for someone who wronged us to apologize.

4. Hashem emphasizes the kindnesses that a person does, and continues to shower the person with good, while in the interim overlooking the sins a person has performed. Similarly, when I know that someone wronged me, but at the same time I have received chesed from him or her, I should ignore that they wronged me – after all they also have helped me. The Tomer Devorah emphasizes specifically the chesed that one receives from one’s spouse, which should, without question, supplant any criticisms one has of him or her.

5. When a person does teshuva after sinning, Hashem loves him more than He loved him before he sinned. As the Gemara states: In a place where baalei teshuvah stand, full tzadikim are unable to stand. The parallel responsibility incumbent on a person to someone who wronged him is that when he sees that the person wants to makes amends, he should befriend and accept him at a greater level than he had previously.

Conclusion:

We see that the recital of the thirteen attributes serves not only to teach how we should appreciate all that Hashem does for us but also as a model to teach how we should constantly treat our fellowman.