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 qualities), and speak of the thirteen middoth of God (Talm. B. Rosh ha-shanah, P. 17b): they used the term also in reference to man; comp." there are four different middoth (characters) among those who go to the house of learning";" There are four different middoth (characters) among those who give charity" (Mishnah Abot, v. 13, 14). They do not mean to say that God really possesses middot (qualities), but that He performs actions similar to such of our actions as originate in certain qualities, i.e., in certain psychical dispositions not that God has really such dispositions. Although Moses was shown all His goodness," i.e., all His works, only the thirteen middot are mentioned, because they include those acts of God which refer to the creation and the government of mankind, and to know these acts was the principal object of the prayer of Moses. This is shown by the conclusion of his prayer," that I may know thee, that I may find grace in thy sight, and consider that this nation is thy people" (Exod. xxxiii. 16), that is to say, the people whom I have to rule by certain acts in the performance of which I must be guided by Thy own acts in governing them. We have thus shown that" the ways" used in the Bible, and" middot" used in the Mishnah, are identical, denoting the acts emanating from God in reference to the universe.

Whenever any one of His actions is perceived by us, we ascribe to God that emotion which is the source of the act when performed by ourselves, and call Him by an epithet which is formed from the verb expressing that emotion. We see, e.g., how well He provides for the life of the embryo of living beings; how He endows with certain faculties both the embryo itself and those who have to rear it after its birth, in order that it may be protected from death and destruction, guarded against all harm, and assisted in the performance of all that is required [for its development]. Similar acts, when performed by us, are due to a certain emotion and tenderness called mercy and pity. God is, therefore, said to be merciful: e.g.," Like as a father is merciful to his children, so the Lord is merciful to them that fear Him" (Ps. ciii- 13):" And I will spare them, as a man spareth (yahamol) his own son that serveth him" (Mal. iii. I7). Such instances do not imply that God is influenced by a feeling of mercy, but that acts similar to those which a father performs for his son, out of pity, mercy and real affection, emanate from God solely for the benefit of His pious men, and are by no means the result of any impression or change -- [produced in God]. -- When we give something to a person who has no claim upon us, we perform an act of grace; e.g.," Grant them graciously unto us" Judges XXi. 22). [The same term is used in reference to God, e.g.]" which God hath graciously given" (Gen. xxxiii. 5):" Because God hath dealt graciously with me" (ib. 11). Instances of this kind are numerous. God creates and guides beings who have no claim upon Him to be created and guided by Him; He is therefore called gracious (hannun) -- His actions towards mankind also include great calamities, which overtake individuals and bring death to them, or affect whole families and even entire regions, spread death, destroy generation after generation, and spare nothing whatsoever. Hence there occur inundations, earthquakes, destructive storms, expeditions of one nation against the other for the sake of destroying it with the sword and blotting out its memory, and many other evils of the same kind. Whenever such evils are caused by us to any person, they