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Why do we need Hashem (ה׳)'s mercy before we've even sinned? The shiur traces the Thirteen Attributes through the Moreh Nevuchim's framework, revealing that unintentional sins appear last because they reflect deeper character flaws than intentional transgressions. While deliberate sins stem from intellectual error that can be corrected, carelessness reveals that Torah (תורה) values haven't penetrated one's essential being.
This shiur examines the famous Gemara (גמרא) in Rosh Hashanah 17a that describes how Hashem (ה׳) showed Moshe the Thirteen Attributes of Mercy, promising that when Klal Yisrael recites them, He will forgive their sins. The lecture begins with the fundamental question raised by the Rosh: why do we need Hashem's mercy before sin? The Rosh answers that even before actual transgression, one who has improper thoughts regarding forbidden relationships (hirhurei arayos) requires forgiveness, as such thoughts are considered actual sins in this realm. The Moreh Nevuchim offers a different approach, explaining that even before sin, we need divine mercy because Hashem owes us nothing - our very creation and sustenance is pure chesed (חסד), not an obligation. The shiur distinguishes between the first three Names (Hashem, Hashem, Kel) which are 'shemos she'einam nimchakim' (Names that cannot be erased) because they relate to divine justice, versus the subsequent attributes which are erasable because they represent pure mercy beyond justice. The Ra'avad's explanation differentiates chesed (divine benevolence from God's perspective as the ultimate good) from rachamim (mercy from the recipient's perspective when in distress). The lecture proceeds through each attribute: Rachum (mercy within the framework of justice), Chanun (completely undeserved grace), and Erech Apayim (patience that delays punishment to allow for repentance). A significant portion addresses the puzzling order of 'Nosei avon vafesh'a v'chata'ah' - why unintentional sin (chata'ah) appears last when it seems to require less forgiveness than intentional sins (avon) or rebellion (pesha). The Moreh explains that while intentional sins may be more severe in terms of the act itself, they stem from intellectual error and can be corrected through proper understanding. Unintentional sins, however, reflect a deeper character flaw - a lack of sensitivity and mindfulness that is more fundamentally embedded in one's nature. Though the person knows right from wrong and would never consciously choose to sin, their carelessness reveals that Torah (תורה) values haven't penetrated their essential being. This makes unintentional sins paradoxically more difficult to uproot, requiring a more complete form of divine forgiveness that addresses the person's core character rather than just correcting a mistaken decision.
Rosh Hashanah 17a
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