UriYosef wrote:
 Just don't forget that these are all "human terms" - the Bible is written in a language that humans are able to understand.
We have to use words to try to describe the indescribable -- and it is easy for people to then be misled into trying to envision G-d using those terms.  This is a mistake.  As Uri also wrote:
UriYosef wrote:
 God is God.
Much of this topic was discussed in the thread God does not change .   From that thread I quoted Mesora.org (discussing mercy, but the point is the same when trying to compartmentalize G-d):

. . .Many people are under the impression that Hashem's mercy is an attribute or a set of attributes. 

This error is not insignificant. In fact, according to the Rambam, a person who harbors such a belief is a min (heretic) and has no portion in the World to Come. The Rambam even goes so far as to equate belief in Hashem's attributes with belief in the Christian doctrine of the trinity (Guide for the Perplexed 1:53): 

If, however, someone believes that He is one, but possesses a certain number of essential attributes, he says in his words that He is one, but believes Him in his thought to be many. This resembles what the Christians say: namely, that He is one, but also three, and that the three are one. Similar to this is the assertion of him who says that He is one but possesses many attributes and that He and His attributes are one.

One who approaches G-d with such a notion of His middos ha'rachamim will not only fail to obtain His mercy, but will be the object of His wrath. Therefore, before we review the correct idea of the yud gimmel middos ha'rachamim, we must fully uproot the incorrect idea and understand why it is incorrect. 

The Incorrect Idea

According to the Rambam's formulation, the second fundamental principle of the Torah is Hashem's Oneness (Commentary to Perek Chelek): 

The Second Fundamental Principle is His Oneness, may He be exalted. Namely, that this Cause of everything is One, not like the oneness of a species and not like the oneness of a class, and not like one unified composite, which can be divided into many unities, and not one like a simple body, which is one in number but is subject to division and subdivision ad infinitum, but He, may He be exalted, is One – a Oneness unlike any other oneness in any way.

Hashem is One; He is utterly devoid of any plurality whatsoever. Anything which has attributes partakes of plurality and is therefore not absolutely one. For instance, a red ball is not one because it has many attributes: color, weight, size, location, temperature, sphericity, and so on. If Hashem had an attribute or attributes of mercy, He would partake of plurality, and would therefore not be Absolutely One. It is impossible to believe "Hashem Echad" as defined by the Torah and to simultaneously believe that Hashem has an attribute or attributes of mercy. 

Furthermore, the prophet states:

"To whom can you compare Me that I should Be similar?" (Yeshaya 4:25)
. Hashem is not similar to His creations in any way whatsoever. Thus, according to the prophet, it is impossible to say that Hashem has an attribute or attributes of mercy in the same way as a human. When we ascribe middos ha'rachamim to Hashem, we do so only by way of metaphor. 

Lastly, it is important to recognize that Hashem has no emotions. This somehow seems to escape the attention of many people, even though it follows from what has been said above. Humans have a natural tendency to ascribe human qualities and emotions to G-d. Indeed, pagan gods are nothing more than imagined beings with the same feelings and characteristics of the people who worship them. We must be very careful not to project our own qualities onto Hashem, as the prophet admonishes:

"The Children of Israel ascribed things that were not so to Hashem their G-d" (Melachim II 17:9).
Moreover, emotions imply change, and Hashem cannot change, as the prophet states:
"I am Hashem, I do not change" (Malachi 3:6).
By now it should be clear that whatever we mean by middos ha'rachamim, we do not mean attributes of mercy.

סופי

And everything that Sarah tells you, listen to her voice. Bereshit (Genesis) 21:12