Thirteen Attributes of Grace

This number 13 is accepted only by Talmudists ; only 9 are recognized as karaites , sometimes 10 or even 11. But dwelling on the number 13 and on the fact that they are concluded in the verses “Exodus 34, 6, 7”, the rabbis disagree in their views on what word their listing begins with . According to Tobia ben-Eliezer ^[3] , Jacob Tam ^[4] and Abraham Ibn Ezra consider them from the word “Adonai”, mentioned for the first time in verse 34: 6, and ending with the word “we-Nakeh” in verse 34: 7. Asher bin Yehiel ^[5] and Kalonimos ^{[6] have the} same opinion. ^[one]

Separate attributes are given in the following biblical verses ^[1] : ( synodal translation ) “ And the Lord walked before him and exclaimed: The Lord, the Lord, God-loving and merciful, long-suffering and multi-merciful and true, preserving mercy for thousands of [genera], forgiving guilt and crime and sin, but not without punishment, punishing the guilt of the fathers in children and in children of children up to the third and fourth kind ”( Exodus 34: 6-7 ).

• 1) “Adonai” (that is, Yahweh ; the Hebrew pronunciation is “Hashem” (lit. “Name”) ^[7] ; the synodal translation is “ Lord ”) - in the sense of condescension to human sins;
• 2) “Adonai” (pronunciation - “Ashem”; synodal translation - “ Lord ”) - condescension to human sins post factum;
• 3) “El” (pronunciation - “K'el”; synodal translation - “ God ”) - omnipotent in his compassion for all living things, delivering what he needs;
• 4) “Rachum” (pronunciation - “Rahum”; synodal translation - “ humane ”) - merciful so that humanity does not suffer;
• 5) “Chanun” (Hanun; synodal translation - “ merciful ”) - gracious when humanity is already suffering;
• 6) “Erech Arrajim” (Ereh Apaim; synodal translation - “ long-suffering ”) - long-suffering;
• 7) “Rab Chesed” (Rav Hesed; synodal translation - “ multi-merciful ”) - full of mercy;
• 8) “Emet” (Emet; synodal translation - “ true ”) - truth;
• 9) “Nozer Chesed La-Alafìm” (Nozer Chesed Laalafim; synodal translation - “ preserving mercy of thousands [of genera] ”) - merciful to thousands.

Further, the synodal translation is “ forgiving guilt and crime and sin, but not leaving without punishment, punishing the guilt of fathers in children and children of children up to the third and fourth kind ”:

• 10) "Nose Awon" (Nose Avan) - forgiving lawlessness;
• 11) "Pescha" (Fesha) - forgiving free transgressions;
• 12) "Chataah" (Hataa) - forgiving involuntary transgressions;
• 13) "We-Nakeh" (v'Nake) - cleansing the penitents.

Rabbi Nissim ^[8] , Isaac Alfasi and others score from the second “Adonai”, since this word, mentioned for the first time, refers to “ Wajikra ”. But in order to preserve the number 13, they split the expression “נוצר חסד לאלפּים” (“Nozer Chesed La-Alafìm”) into two parts ^[9] ; others do so with the expression “ארך אפים” (“Erech Arrajim”), since this condescension is the same with respect to the good and the evil. But some end the entire list with the word “Lo Jenakeh” (he doesn’t forgive) ^[10] , accepting the latter quality as good, because thanks to him the person is prompted to repent and then receives forgiveness. But those who read "ונקה לא ינקה" as one phrase have to end the listing with the words: "פוקד עון אבות על בנים" ("punishing the guilt of fathers on children"); in view of the fact that the sinner himself does not immediately bear punishment for his deeds, and this property is considered as mercy. ^[one]

Thirteen attributes of mercy (13 middot) came into general use as a prayer. They are read only in prayer by the whole community, in the presence of “ minyan ” - at least 10 religiously competent persons. They are read on holidays, not including Saturdays , after the Torah is taken out of the ark . Usually in fasting, when Ex. 32: 11-14 and Ex. 34: 1-10 , the Khazzan stops at the word “Wajikra,” and the worshipers say 13 middot at that time, after which the Khazzan continues the prayer. ^[one]

13 middot are very often introduced in repentant prayers, where they are sometimes even personified, and they are invoked as heavenly mediators to transmit prayers to the Lord. This was especially pronounced in the " " ^[11] , which is read on the eve of Rosh Hashanah and in the morning service of Yom Kippur . ^[one]

• 13 principles of Maimonides' faith

• Shelosh-Esre Middot // JewishEncyclopedia.com