What are the ramifications of "Vaya'avor Hashem al Panav Vayikra"?
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 1 and I will pardon them!' 2
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?
Oznayim la'Torah: Because reciting them must be accompanied by a complete Teshuvah in order to be effective. 1
Sh'lah: It is not a matter of reciting the thirteen Midos that achieves forgiveness, but emulating Hakadosh-Baruch-Hu and carrying out the acts of kindness that it contains with our fellow Jews. 2
See Oznayim la'Torah, DH 'Vayikra Hashem Hashem', who elaborates. Refer also to 34:10:1.1:1*.
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*.
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).
Ramban: The first three "Hashem, Hashem, Keil" are Names of Hashem 2 (not Attributes) which operate the ten Midos that follow. 3
Seforno: The first Hashem refers to G-d who created the world out of nothing; the second, to G-d who maintains it. 4
Hadar Zekenim #1: I (Hashem), the One who who was (who had no beginning), is and will be (Who has no end). 5
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 "Hashem"s count towards the thirteen, since both are mercy, only one of them actually counts. 6
See Sifsei Chachamim and Torah Temimah, note 5.
Midas Ba'al Teshuvah, Midas Rachamav and Midas Tuvo (Ramban) See also Rav Chavel's footnotes.
The first "Hashem" (be'Midas Teshuvah) operates Rachum, Chanun 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.
Since nothing can exist unless Hashem bestows upon it from His own existence (Seforno).
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 ..". ..
What are the connotations of "Keil?
Rashi: "Keil" (like Hashem) is also a Name denoting mercy. 1
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'. 2
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'. 3
Rashi: As in Tehilim, 22:2. See also Sifsei Chachamim.
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"?
Seforno: "Rachum" means that Hashem in His Mercy lightens the punishment of the sinners, when they Daven to Him, 1 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. 2
As in Tehilim, 34:18.
'Chanun' applies even when it is not deserved, like we find in Mishpatim 22:26 "Ki Yitz'ak Elai ve'Shamati ki Chanun Ani" - even though the lender is entitled to the security.
What are the connotations of "Erech Apayim"?
Rashi #1: Hashem draws out His anger, and is not quick to punish (either Tzadikim or Resha'im), 1 in case 2 the sinner will do Teshuvah. 3
Rashi (in Eruvin 22a): Hashem delays His smiling face 4 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). 5
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).
Upon ascending Har Sinai, Moshe found Hashem writing "Hashem Erech Apayim", he commented 'to 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'? (Rashi, Bamidbar 14:18)'
Or to give him the opportunity to do so (Seforno).
See Sifsei Chachamim.
"Apayim" means 'faces' (and not 'anger').
In order to reward them in this temporary world for the good that thet 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.
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).
Seforno: It means that Hashem tips the scales of merit. 1
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.
Targum Onkelos and Targum Yonasan: The word "Rav" goes on both "Chesed and "Emes", and translates as 'who performs in abundance kindness and truth.
Seforno: When they are evenly balanced. See Rosh Hashanah, 17a and Torah Temimsah, note 8.
What are the connotations of "Emes"?
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.
As the Pasuk writes in Eikev,Devarim 10:17. See Sanhedrin, 104a (Seforno).
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: 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).
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.
