The Dynamics of Divine Judgment

Throughout the days of Selichos and Yomim Nora’im, a consistent theme is the thirteen attributes of mercy. Reciting these verses, describing Hashem’s various methods of mercy, is a form of t’fillah, beseeching Hashem to have mercy on us as well.

The Gemara (Rosh Hashana) presents a captivating image for us; it describes how "Hashem 'passed' before Moshe and instructed him in the prayer of the thirteen attributes":

אמר רב יוחנן, אלמלא מקרא כתוב אי אפשר לאמרו, מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה. אמר לו: "כל זמן שישראל חוטאים, יעשו לפני כסדר הזה ואני מוחל להם."

Says Rav Yochanan, if not for the fact that the Torah writes it this way, it would be impossible to state: Hashem wrapped Himself in a tallit, as if He were leading the congregation, and showed Moshe the order of prayer; Hashem said to him, whenever the Jewish People sin, perform this order before Me, and I will forgive them.

The commentaries wonder about the meaning of 'performing before Me'. We are not actually performing anything, but rather reciting something, right? Moreover, why did Hashem Himself need to 'perform' the order of the thirteen attributes before Moshe, instead of just teaching him the recital?

According to the commentaries, reciting the thirteen attributes is not enough. Hashem judges and treats us based on our actions and how we treat others. These attributes of mercy are qualities we can cultivate within ourselves by striving to emulate Hashem. The more we embody these attributes, the more mercy Hashem will show us. It is not just about reciting them, but about actively engaging in a transformative experience.

The Gemara tells us that the middah of ורב חסד, an abundance of chesed, refers to a specific act of Hashem. When someone stands before Hashem, and his merit and sin seem equal, and there is no decisive factor to judge whether he should be considered righteous or not, Hashem is מטה כלפי חסד meaning He causes the ‘scale’ to tilt toward merit.

How does He do this? Rav Eliezer says He pushes the side of merit down, while Rav Yossi says He lifts the side of sin up. These are seemingly two different ways of causing the side of merit to prevail - by either pushing that side down or lifting the other side up. What is the difference?

Pushing the side of merit down means that Hashem treats the good that the person does as the more dominant side. These accomplishments are the weightier of the two. The person is primarily good, the good that he does is the real person, while the bad that we do is not our true selves. While Rav Yossi says that Hashem lifts the side of sin and lightens the load. Even if our mitzvot cannot outweigh our aveiros, Hashem assists us by lightening up our baggage and helping us overcome them.

The gemara teaches us that if we are forgiving towards others, then Hashem will be forgiving towards us. In our own interactions, we can apply these principles by recognizing the positive qualities in everyone, giving them the benefit of the doubt, and focusing on their good deeds. We should also be willing to overlook and tolerate any perceived faults in others. Instead of being judgmental, we should show empathy and offer assistance. Let us all strive to make use of these special days to draw closer to Hashem, to follow His example, and to progress together in our service to Him.

Wishing that everyone is granted a year filled with health, happiness, and all things positive!