The phrase 'from DIN [judgement] to RACHAMIM [mercy]' is often used to describe the transition from Rosh Ha'shana to Yom Kippur, and certainly reflects the very different nature of our prayers on each of these two solemn days. But what is the meaning of this transition?
In the following shiur, we attempt to uncover its deeper meaning by discovering its Biblical roots. To do so, we must undertake a comprehensive analysis of the second half of Sefer Shmot in order to determine when and why God's thirteen attributes of Mercy are first declared, but as you will see, it will be well worth the effort.
INTRODUCTION - FROM CREATION TO COVENANT
In our daily lives, we are all familiar with the complexity of relationships, no less so is the nature of our relationship with God. In fact, from a certain perspective, we could consider Chumash as the story of the development of the special relationship that forges between God and Am Yisrael.
For a start, let's trace that relationship from its very inception, by reviewing how the key events in Sefer Breishit lead up to the key events in Sefer Shmot.
Recall from our study of Sefer Breishit how Gan Eden reflected an ideal relationship between man and God. However, due to man's sin, that relationship became tainted and Adam and Eve were banished from that garden.
Despite this banishment, God continued His relationship with mankind, but at a more distant level. Therefore, when the Adam's offspring developed into a totally corrupt society, God found it necessary to destroy that society with a Flood [=MABUL], saving only Noach and his family.
After the MABUL, God's relationship with mankind entered a new stage, reflected by God's covenant with Noach ("brit ha'keshet"/ see 9:8-16). Note that for the first time, we find a BRIT [covenant] between God and mankind, a concept that will further develop in God's relationship with Am Yisrael.
God's hopes for the generation of Noach's offspring were shattered by the events at "Migdal Bavel" (see 11:1-9). In the aftermath of these various 'failures', Sefer Breishit continues with the story of how God chose Avraham Avinu to become the forefather a His special nation that will steer mankind back in the proper direction (see 12:1-8, 15:1-20, 17:7-8, 18:17-19 etc.). Note that once again, this new relationship is defined by various BRITOT [covenants] between God and Avraham - brit bein ha'btarim (15:18) and brit milah (17:7-8) - or better known as BRIT AVOT.
[For a more complete explanation, see Seforno in his introduction to Sefer Breishit, see also TSC shiurim on Parshiot Noach & Lech L'cha. (Read also introductory section of the piyut "amitz koach"/ "nusach ashkenaz", which describes the Avodat Kohen Gadol in Musaf).]
FROM BRIT AVOT TO BRIT SINAI
Sefer Shmot begins as God redeems Bnei Yisrael from their bondage in Egypt, as He promised Avraham Avinu in "BRIT Bein Ha'btarim". But according to BRIT AVOT, after their redemption, Bnei Yisrael are also destined to inherit the Land of Israel and establish an sovereign nation. In that manner, BRIT AVOT would be fulfilled.
However, after leaving Egypt, but BEFORE entering the land, God proposes that Bnei Yisrael enter into yet an additional covenant - better known as BRIT SINAI. According to this covenant, not only will Bnei Yisrael become a 'great' nation (see Breishit 12:1-3), they are to become a HOLY nation - a "goy KADOSH" (see Shmot 19:6).
To appreciate this 'new level', let's take a closer look at God's proposal to Bnei Yisrael, upon their arrival at Har Sinai:
"[God summons Moshe and proposes:] You have seen what I did to Egypt... and now I have brought you to Me. * Now then, if you will obey Me faithfully and keep My BRIT [COVENANT], and you will be My SEGULA... * Then you shall become for Me a kingdom of priests and a GOY KADOSH [holy nation], speak these words to Bnei Yisrael." (see Shmot 19:4-6)
Note how this proposal describes a 'TWO SIDED' deal, i.e. a covenant - a BRIT. Should Am Yisrael accept God's special commandments, then they will become His special nation - a "goy kadosh" - a holy nation, and thus a 'kingdom of priests', i.e. a nation that can properly represent Him.
[Just as within Am Yisrael the "kohen" represents God for the Yisrael, on a universal level, Am Yisrael will now represent God as a model nation for other nations to follow. (If you're learning Ha'azinu this week, see Ramban on 32:26!)]
As we know, Bnei Yisrael accept this proposal (see 19:7-8), and hence the next step is MATAN TORAH, i.e. Bnei Yisrael must now receive the laws [mitzvot] that will make them a "goy kadosh", beginning with the Ten Commandments.
THE FIRST COVENANT - BRIT MA'AMAD HAR SINAI
With this backdrop, it is easy to understand why the Ten Commandments (and the mitzvot which follow) constitute a COVENANT between God and Bnei Yisrael.
To confirm this, we simply need to read the closing section of Parshat Mishpatim (see 24:3-11) - better known as BRIT NA'ASEH v'NISHMAH, There we find how God commands Moshe to write down all of the laws that he had received on Har Sinai, and to read them aloud at a ceremony where Bnei Yisrael declare their acceptance. At that ceremony, we also find Korbanot, and a symbolic sprinkling of the blood on the people as they accept this covenant. In fact, the Torah's refers to these laws as "sefer ha'brit":
"And Moshe took the SEFER HA'BRIT and read it to the people, whereupon they declared: All that God has commanded we will do and listen [na'aseh v'nishma]. Then Moshe took the blood and sprinkled it on the people, saying: Behold this is the blood of the COVENANT [DAM BRIT] between you and God concerning these laws..." (Shmot 24:7-8, note context from 24:3-7) [If you are not familiar with these psukim, be sure to review them before continuing. Note that Rashi explains that this covenant actually took place BEFORE Bnei Yisrael received the Ten Commandments.]
Furthermore, at the conclusion of that ceremony, Moshe ascends Har Sinai to receive the FIRST LUCHOT, the physical symbol of this covenant (see 24:12-13). These "luchot" are later referred to as "luchot ha'EYDUT" (see Shmot 31:18) as well as "luchot ha'BRIT (see Devarim 9:9-11) for they serve as a testimony ("eydut") for this covenant ("brit").]
[It is not by chance that Chazal compare BRIT SINAI to a wedding ceremony, also a covenant between two parties.]
With this background, we can begin our shiur.
As we have shown, BRIT SINAI is more than just a 'list of laws'. Rather, it reflects a special RELATIONSHIP between God and His people. Furthermore, a covenant by its very nature is a two sided deal. Therefore, it includes not only laws and conditions, but also the CONSEQUENCES should one side break these laws. [Ask your lawyer, it's in every legal contract!]
And this is precisely what we find in the Ten Commandments. To your surprise, in addition to the laws, the Ten Commandments also describe HOW God will reward (or punish) those who obey (or disobey) His commandments.
GOD's MIDOT IN THE FIRST LUCHOT
With this in mind, let's take a closer look at the opening section of the Ten Commandments, to see HOW God threatens to react should one break this covenant. In our selective quote, we will take note (in CAPS) of any phrase that indicates a specific divine attribute [MIDAH]:
"I am the Lord your God... You shall have no other gods besides Me... Do not bow down to them or worship them, for I the Lord am a KEL KANA - a ZEALOUS God POKED A'VON AVOT AL BANIM þ REMEMBERING THE SIN of parents upon their children... for those who reject Me [L'SONEI], but OSEH CHESSED - SHOWING KINDNESS... for those who love me and follow my laws - [L'OHAVAI u'lshomrei mitzvotei]" (See 20:2-6) Note how the second Commandment includes three divine attributes:
1) KEL KANA - a zealous God
2) POKED A'VON AVOT AL BANIM - L'SONAI
HARSH punishment for those who reject God
3) O'SEH CHESED L'ALAFIM - L'OHAVAI -
Kindness & reward for those follow God.
Similarly, in the third Commandment, we find yet another MIDAH [divine attribute]:
"Do not say in vain the NAME of God - ki LO Y'NA'KEH HASHEM - for God will NOT FORGIVE he who says his Name in vain." (20:7)
Let's add this fourth attribute to the above list: 4) LO Y'NA'KEH HASHEM - He will not forgive
How should we consider these four attributes? At first glance, most of them seem to be quite harsh! Even the MIDAH of - OSEH CHESSED - Divine kindness, does not necessarily imply MERCY. Carefully note in 20:6 that God promises this kindness ONLY for those who FOLLOW Him, and hence not for any others. Most definitely, all four of these attributes are quite the opposite of mercy, they are MIDOT HA'DIN - attributes of exacting retribution.
Although these MIDOT have their 'down side', for they threaten immediate punishment for those who transgress ("l'sonei"), they also have their 'up side', for they assure immediate reward for those who obey ("l'ohavei"). In other words, these MIDOT describe a very intense relationship, quite similar to [and not by chance] to God's relationship with man in Gan Eden (see Breishit 2:16-17).
MORE MIDOT HA'DIN
Yet another example of this intense relationship, and another attribute as well, is found at the conclusion of the unit of laws in Parshat Mishpatim. Recall that immediately after the Ten Commandments, Moshe was summoned to Har Sinai to receive a special set commandment to relay to Bnei Yisrael (see Shmot 20:15-19). At the conclusion of those laws, God makes the following promise:
"Behold, I am sending an angel before you to guard you on the way and help bring you into the Promised Land. Be CAREFUL of him and OBEY him, Do not defy him - FOR HE SHALL NOT PARDON YOUR SINS -"KI LO YISAH L'FI'SHEICHEM", since My Name is with him... [On the other hand...] "...should you obey Him and do all that I say - I WILL HELP YOU DEFEAT YOUR ENEMIES... (see Shmot 23:20-24)
Once again, we find that God will exact punishment should Bnei Yisrael not follow His mitzvot and reward (i.e. assistance in conquering the Land) should they obey Him. Note that even though this MIDAH of "LO YISAH L'FISHEICHEM" relates to the MALACH [angel?], it seems rather clear that God's intention is for this MALACH to be Moshe Rabeinu. [He will speak to the people on behalf of God and lead them to the Land, and God's Name is with him.]
Finally, we must note one additional example of this HARSH nature of BRIT SINAI. After Bnei Yisrael sin at "chet ha'egel", we find that God intends to act precisely according to these attributes of MIDAT HA'DIN:
"And God told Moshe, go down from the mountain for your people has sinned... they made a golden image... and now allow Me, and I WILL KINDLE MY ANGER against them that I may destroy them - V'YICHAR API BA'HEM..." (see Shmot 32:7-10) [Note also that the story of chet ha'egel is a direct continuation of the narrative which ended in Parshat Mishpatim when Moshe went up to receive the LUCHOT. Note how 24:12-16 flows directly to 32:1 in Parshat Ki-tisa!]
Here we find yet another divine attribute - CHARON AF HASHEM - God's instant anger.
Before we continue, let's summarize these six attributes that we have found thus far. Later, this list will be very helpful when we compare these MIDOT to God's MIDOT in the second LUCHOT.
1) KEL KANA 2) POKED AVON... L'SONEI 3) O'SEH CHESED... L'OHAVEI 4) LO Y'NAKEH 5) LO YISAH L'FI'SHEICHEM... 6) CHARON AF
CHET HA'EGEL / THE COVENANT IS BROKEN
According to the terms of the covenant at MATAN TORAH now symbolized by the FIRST LUCHOT (and as we just read in 32:7-10), Bnei Yisrael should have been punished immediately and harshly for the sin of "chet ha'egel" (32:8). However, Moshe Rabeinu intervenes. In his famous prayer (see 32:11-14), he reminds God of the potential "chilul Hashem" as well as BRIT AVOT - which God promised Avraham Avinu would never be broken.
God accepted Moshe's prayer (which forestalled their immediate punishment), but the terms of the 'contract' of BRIT SINAI still remained, and hence those who sinned at chet ha'egel required punishment. How could they be saved? There was only one answer: BRIT SINAI had to be annulled!
[This may explain Moshe's decision to break the LUCHOT - the symbol of that covenant. When Moshe Rabeinu descends from the mountain and sees the people dancing around the Golden Calf, he realizes that the only way to save Am Yisrael is to break the LUCHOT, and hence the terms of that covenant (see 32:15-20)!]
To prove that BRIT SINAI has been broken, we must follow the story that ensues. After the 3000 'troublemakers' are punished (see 32:24-29), Moshe begs that God FORGIVE Bnei Yisrael for their sin (see 32:30- 32). To our surprise, God's answer is a flat NO (see 32:33). Instead, God instructs Moshe to lead Bnei Yisrael to the Promised Land, thus fulfilling BRIT AVOT (which still remains). However, God warns that their sin remains; sooner or later they will be punished for their sin (u'byom pukdi u'pakadti..."/ see 32:34!) The proof that BRIT SINAI is indeed broken is found in the psukim that follow, explaining HOW Moshe will now lead them into the Land:
"And God said to Moshe - Set out from here, you and the people that you have brought out of Egypt to the Land that I swore to Avraham, Yitzchak, and Yaakov ("brit Avot")... but I WILL NOT GO IN YOUR MIDST for you are a stiff- necked people, lest I destroy you on the journey." (see 33:1-3)
In contrast to God's original promise that He will send a MALACH with HIS NAME in their midst ["shmi b'kirbo"/see 23:20-23], now God states emphatically that HE will no longer be with them - "ki LO a'aleh b'kirbcha" (33:3). Due to chet ha'egel, Bnei Yisrael have lost privy to the special intense relationship of BRIT SINAI. God will keep his promise to give Bnei Yisrael the land - to fulfill BRIT AVOT, but His aspiration of BRIT SINAI that they become a "goy kadosh" has been shattered!
Further proof is found in God's next commandment that Bnei Yisrael must remove 'their jewelry' that they received on Har Sinai, undoubtedly the symbol of the high level they reached at MATAN TORAH (see 33:5-6), and in God's instruction that Moshe must now move his own tent AWAY from the camp, in order that God can remain in contact with Moshe.
