13 Attributes of Mercy
Wednesday, September 10, 2014
In the Torah Moses lists thirteen attributes of Chesed-Mercy associated with the divine name El. According to sages of the tradition these attributes are expressions of Supernal Grace in creation. That attributes are:
God [1] merciful [2] and gracious [3], slow [4] to anger [5], and abundant in love [6], and truth [7]. Keeping mercy [8] to the thousandth generation [9], forgiving sin [10], rebellion [11], and error [12], and cleansing [13]. (Exodus 34:6-7)
These are the Chassidim (Mercies) and there number is significant, for thirteen is the number of Echad (Unity) and Ahava (Love), which alludes to the purpose of Chesed-Mercy. The purpose of the Chassidim is the expression of love which brings into unification. Thus the basic message of the Chassidim is that the purpose of creation is to enlighten and liberate.
God (El) is the first mercy, which is a divine name composed of Aleph and Lamed. Aleph is the Spirit and is called the Fiery Intelligence, and Lamed is the ox-goad, implying a "driving force." El is thus the Great Spirit which is the driving Force in creation, and represents the evolutionary impulse. The first mercy of God is the evolutionary impulse God has placed within creation which strives ever to more self-aware and intelligent forms of life; hence towards enlightenment and liberation. The first mercy also indicates that the greatest gift God can give to us is God-self. According to the Kabblah this is God's intention in creation - to give God-self to the Human One so that the Human One might embody something of God and Godhead and, thus, ascend into conscious unification with God.
Mercy is the second mercy, which reflects the liberative quality imbued in creation. It also reflects a certain principle of "memory" of the positive developments that allows evolution to occur and indicates that negative developments are prone to falling away, as though swiftly forgotten.
The third mercy is gracious, which is to say that there is divine assistance continually available to all who Desire to Receive it, and that, in truth, divine assistance is being given all of the time. The help of the tzaddikim and maggidim reflects this divine assistance.
God [1] merciful [2] and gracious [3], slow [4] to anger [5], and abundant in love [6], and truth [7]. Keeping mercy [8] to the thousandth generation [9], forgiving sin [10], rebellion [11], and error [12], and cleansing [13]. (Exodus 34:6-7)
These are the Chassidim (Mercies) and there number is significant, for thirteen is the number of Echad (Unity) and Ahava (Love), which alludes to the purpose of Chesed-Mercy. The purpose of the Chassidim is the expression of love which brings into unification. Thus the basic message of the Chassidim is that the purpose of creation is to enlighten and liberate.
God (El) is the first mercy, which is a divine name composed of Aleph and Lamed. Aleph is the Spirit and is called the Fiery Intelligence, and Lamed is the ox-goad, implying a "driving force." El is thus the Great Spirit which is the driving Force in creation, and represents the evolutionary impulse. The first mercy of God is the evolutionary impulse God has placed within creation which strives ever to more self-aware and intelligent forms of life; hence towards enlightenment and liberation. The first mercy also indicates that the greatest gift God can give to us is God-self. According to the Kabblah this is God's intention in creation - to give God-self to the Human One so that the Human One might embody something of God and Godhead and, thus, ascend into conscious unification with God.
Mercy is the second mercy, which reflects the liberative quality imbued in creation. It also reflects a certain principle of "memory" of the positive developments that allows evolution to occur and indicates that negative developments are prone to falling away, as though swiftly forgotten.
The third mercy is gracious, which is to say that there is divine assistance continually available to all who Desire to Receive it, and that, in truth, divine assistance is being given all of the time. The help of the tzaddikim and maggidim reflects this divine assistance.
Slow is the fourth mercy which represents the principle of stability in creation - a stable matrix through which souls might develop and evolve to become fully self-aware and illuminated. It reflects a quality of what is called "rega" in creation - the pausal moment or duration of time that allows souls the opportunity to repent and redirect their energy before the consequence plays itself out. Thus, affects/effects of negativity are often suspended to give us time to change our heart and mind and to choose a different direction or action.
Anger is the fifth mercy and represents the force of purification that acts to dispel negativity - the shattering of klippot (husks of darkness) to liberate holy sparks. It also represents the education that comes through the experience of the consequence of negative actions in the process of development and evolution - by way of consequence under the Law of Cause and Effect souls learn what is right and true.
Abundant in love is the sixth mercy, which reflects in judgment and discipline, or consequences of actions, which are never an end, in and of themselves, but rather the aim is the eventual Divine Illumination of the soul.
Truth is the seventh mercy which indicates the divine revelation transpiring within creation - the constant and ongoing revelation of the Spirit and Truth that enlightens and liberates souls.
Keeping mercy is the eighth mercy - the retention of everything good and true, and the constant encouragement by way of the flow of blessings and grace upon what is good and true.
To the thousandth generation is the ninth mercy and indicates the impermanent quality of all states through which souls pass - whether heaven, earth, or some other realm, souls are never bound forever to any state. Likewise this reflects the principle of the gilgulim (transmigration of souls) that facilitates the development and evolution of souls heightened consciousness.
Forgiving sin is the tenth mercy. God has built into human beings the capacity of repentance and tikkun - the ability to heal or mend any error that might occur.
Forgiving rebellion is the eleventh mercy. "Sin" represents an error that occurs in ignorance, while "rebellion" is an error enacted intentionally. In either case God gives souls the opportunity to work out all imperfection and negativity, and the basic desire to do so is actually built into creation; hence built into us.
The twelfth mercy is forgiving error - which is our ability to redirect the mind, heart and life at any time.
The thirteenth mercy is cleansing. This reflects that our inmost nature is the Light and Truth, that we are created founded upon Light and Truth, and that we need only remove obscurations and obstructions to realize our unity with all life and God. In other words, we already possess the Light-presence, which is how we are able to "attain" or "acquire" it. Ultimately the Light bound in us will be released, one way or the other.
These are the Chassidim we read of in the Zohar. According to the tradition all of these are rooted in Keter-Crown on the Tree of Life and are actualized and realized in Malchut-Kingdom.
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