387 —ארבע שיטות במנין שלוש עשרה מדות הרחמים

B"H, 20 Menachem Av, 5708.

Haraha"ch vavac"h iy"a nu"m rav peamim etc. Maharitz Fagelman

Shalom u'Vrachah!

In response to your question regarding what is written (in the discourse "Asarah SheYoshvin," 5688) that E-l is the first attribute of the Thirteen Attributes of Mercy (Yud-Gimel Middos HaRachamim)—yet according to Tosafos (Rosh Hashanah 17b) and its gloss, either the first or second Havayah Name is considered the first attribute. There are four approaches regarding where to begin counting the Thirteen Attributes (as mentioned in Korban Nesanel at the end of Rosh Hashanah and see also Rabbeinu Bachya on Parshas Ki Sisa): The first Havayah Name (see Pesikta Rabbasi Shochar Tov 93, French sages cited in Abudraham's commentary on Ne'ilah for Ta'anis—apparently these are also Rabbeinu Tam in Tosafos there, Ibn Ezra on Torah, Rosh and others). The second Havayah Name (Rav Nissim Gaon in his gloss to Tosafos there; a Gaon cited by Ibn Ezra there; and according to Ibn Ezra's introduction this refers to Rav Saadia Gaon. This also appears somewhat in one interpretation in Sefer HaLikutim by the Arizal on Parshas Ki Sisa). E-l (Zohar III 131b; Etz Chaim Shaar Ana Bekoach chapter 11; Pri Etz Chaim Shaar HaSelichos chapter 4; Shaar HaKavanos Drushei VaYaavor Drush 3 onward; Mishnas Chassidim Maseches She'arit HaAtzilut chapter 10 onward; and more. The explanation in Derech Emes on Zohar I 20a section 4 as per the first opinion requires further analysis. And if not for my hesitation, it seems to me that this is not from Rav Chaim Vital since it contradicts what is explained everywhere else in all writings of the Arizal as above. It has already been written that several notes from Sefer Imrei Binah were mistakenly mixed into Derech Emes by printers). Rachum (Sefer Chassidim section 250; Maharal of Prague in Netivot Olam Netiv HaTeshuvah chapter 6. His proof from Zohar III above and from Shas I did not understand, since on the contrary it proves like the Arizal's view). The accepted decision in matters of Torah secrets follows the Kabbalists*, especially since they saw also Tosafos, Rav Nissim Gaon etc., yet still ruled as above. The Chida already wrote in his commentary to Seder HaChazzan there: "Our master and Tosafos in Rosh Hashanah chapter one strove to count thirteen attributes because in their days z"l the holy Zohar had not been revealed. There and in Arizal's writings they revealed our count and its secret."*

According to Nigleh (revealed Torah), it depends on the version found in Shas. For Rif and Rosh, Rabbi Yochanan's teaching about a covenant with Yud-Gimel Middos comes immediately after his teaching about Havayah Havayah; therefore one could say this is where Yud-Gimel Middos begin—and it's known about Rosh's connection with Baalei Tosafos whose heads included Rabbeinu Tam. Similarly for Rif and Geonim—whereas according to our widespread version of Shas, Rabbi Yochanan's teaching about a covenant precedes with "E-l Rachum...", which is decisive proof that E-l is where we begin counting—as Maharal writes there with this proof, brought also in Etz Yosef** (and Dikdukei Sofrim does not mention this variant!).

The Rosh asks there: If not like Rabbeinu Tam's opinion, why does communal custom when repeating Yud-Gimel Middos aloud start from "Havayah Havayah?" The answer is clear based on what Arizal writes there: these two Names are the source for all Yud-Gimel Middos. This is also understood according to Chassidus as explained in Likkutei Torah discourse "Vehayah Bayom Hahu Yitaka," page four; and at end of Torah Ohr Miketz for discourse "Ki Ata Neri." Based on this one can easily resolve Pesikta and Shochar Tov according to Arizal's view. Or—in simple words—the congregation says: (You) Havayah Havayah (we ask that You be) E-l Rachum etc.

The other question raised by Rosh—that "Notzer Chesed La'alafim" should be counted as one attribute—is already answered by Tosafos there.

I appreciate your having received this letter favorably, with wishes for all good things.

Rabbi Menachem Schneerson

Likkutei Amarim Tanya part IV section 17 regarding two Names of Havayah.

In Sefer Kivsei Kodesh a teaching from Baal Shem Tov is cited relevant here; printed also in Sefer Baal Shem Tov at its place.

Printed in Likkutei Sichos vol. IV p.1348 and completed based on a copy from Mazkirus.

* After some time... In Bnei Yissaschar Maamar Elul II:3: In Sefer Doresh LeTzion he brings proof for Zohar/Arizal's view that Yud-Gimel Middos begin with E-l Rachum—from our sages whether during or after Beis HaMikdash times; if starting from Hashem then during Beis HaMikdash it would be literal—so there's a difference.

** So too writes Ben Ish Chai there who explains thus Rashis' precise wording "these."

Summary

The Rebbe outlines four main views on how to count the Thirteen Attributes of Mercy but emphasizes that we follow the approach established by Kabbalah—beginning with E-l—because later authorities had access to both revealed and hidden sources. This guides our liturgical practice today.