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Why does the first of the Thirteen Attributes refer to God's mercy "before a person sins" - what mercy does a sinless person need? The Maharal's yesod transforms the entire framework: our very existence is pure Divine chesed (חסד), since God created us solely to bestow good upon us. This makes sin not mere disobedience but ingratitude - rejecting the goodness of One whose every command benefits us.
This shiur addresses a fundamental question raised by the Rosh regarding the Thirteen Attributes of Mercy (Yud Gimmel Midos Rachamim) recited during Selichos. The Gemara (גמרא) explains that the first Divine Name represents God's mercy "before a person sins," while the second represents mercy "after a person sins and does teshuvah." The Rosh asks: why does someone who hasn't sinned need Divine mercy at all? The Rosh suggests this refers to someone who has improper thoughts about idolatry but hasn't acted on them. However, the Maharal rejects this approach entirely, offering a much more fundamental answer. According to the Maharal, these thirteen attributes represent God's ways (derachim) and His essential goodness (tov). Every created being needs Divine mercy simply because God owes us nothing - our very existence is pure chesed (חסד) and rachamim.
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Thirteen Attributes of Mercy - Exodus 34:6-7
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Up Next in this Series
What changed in God's relationship with Israel after the Golden Calf violated the original Sinai covenant? The shiur distinguishes two paradigms: the original King-subject relationship based on merit versus the deeper Father-child bond based on inherent love revealed through the Thirteen Attributes. Michah's version describes the divine character traits that generate mercy, while Exodus describes how we receive that mercy.
Why must resembling God in form require resembling Him in deeds, and why only for Jews? The shiur distinguishes between tzelem Elokim (divine imitation from physical matter) and d'mut Elokim (containing actual divine essence). Jews possess divine sparks that enable true character transformation, not just behavioral compliance.
Why does God give us the very power we use to sin against Him? The Tomer Devorah's insight reveals that God could prevent sin by making it physically impossible, but this higher kindness allows us to maintain our sense of personal power and choose limitation through understanding rather than coercion. This explains why even prophets can sin immediately after divine encounters.
Why does the Rambam place free will exclusively in Hilchos Teshuva rather than Yesodei HaTorah? The shiur argues that teshuva begins not with correcting specific sins but with recognizing that free choice grants us ability, not right—we must abandon the arrogance of self-centeredness and reposition Hashem at the universe's center. Only then can we achieve immediate closeness to Him.
Why is vidui (confession) the central mitzvah in Hilchos Teshuvah, rather than teshuvah itself? The Rambam distinguishes between teshuvah (establishing a prospective relationship with Hashem) and vidui (achieving kapara for the past). Vidui transforms the focus from self-improvement to recognizing Hashem as the "baal davar"—the injured party—and communicating directly to Him, which is what undoes yesterday's aveiros.
Why does the Rambam locate the essence of teshuvah in vidui (confession) rather than behavioral change? The shiur explores how vidui works even for shogeg (unintentional sin), showing that confession restores relationship with God even when one has pushed Him out of one's world. The connection between vidui and todah (thanks) reveals the deeper meaning of confession.
What does kapara really mean—erasing the sin or restoring the sinner? The shiur builds on Rambam Hilchos Teshuvah 1:3 to argue that kapara is not about making sins disappear but about going forward in a relationship with Hashem. The story of Yishmael read on Rosh Hashanah—"ba'asher hu shom"—teaches that the din focuses on who we are now, not on fixing the past.
