Tefilla From Tanach
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Share(א) אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יי אֶל־אַבְרָ֔ם בַּֽמַּחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָרְךָ֖ הַרְבֵּ֥ה מְאֹֽד׃ (ב) וַיֹּ֣אמֶר אַבְרָ֗ם אד-ני יי מַה־תִּתֶּן־לִ֔י וְאָנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר׃
(1) Some time later, the word of יי came to Abram in a vision: “Fear not, Abram, I am a shield to you; Your reward shall be very great.” (2) But Abram said, “O lord יי, what can You give me, seeing that I shall die childless, and the one in charge of my household is Dammesek Eliezer!” (3) Abram said further, “Since You have granted me no offspring, my steward will be my heir.” (4) The word of יי came to him in reply, “That one shall not be your heir; none but your very own issue shall be your heir.” (5) [Then in the vision, God] took him outside and said, “Look toward heaven and count the stars, if you are able to count them”—continuing, “So shall your offspring be.” (6) And he put his trust in יי, who reckoned it to his merit. (7) Then [God] said to him, “I am יי who brought you out from Ur of the Chaldeans to assign this land to you as a possession.” (8) And he said, “O lord יי, how shall I know that I am to possess it?” (9) Came the reply, “Bring Me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtledove, and a young bird.” (10) He brought all these and cut them in two, placing each half opposite the other; but he did not cut up the bird. (11) Birds of prey came down upon the carcasses, and Abram drove them away. (12) As the sun was about to set, a deep sleep fell upon Abram, and a great dark dread descended upon him. (13) And [God] said to Abram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years; (14) but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth. (15) As for you, You shall go to your ancestors in peace; You shall be buried at a ripe old age. (16) And they shall return here in the fourth generation, for the iniquity of the Amorites is not yet complete.” (17) When the sun set and it was very dark, there appeared a smoking oven, and a flaming torch which passed between those pieces. (18) On that day יי made a covenant with Abram: “To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates— (19) the Kenites, the Kenizzites, the Kadmonites, (20) the Hittites, the Perizzites, the Rephaim, (21) the Amorites, the Canaanites, the Girgashites, and the Jebusites.”
(ח) וַיֹּאמַ֑ר אד-ני יי בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה׃
(8) And he said, “O lord יי, how shall I know that I am to possess it?”
אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מִיּוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, לֹא הָיָה אָדָם שֶׁקְּרָאוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא ״אָדוֹן״, עַד שֶׁבָּא אַבְרָהָם וּקְרָאוֹ אָדוֹן, שֶׁנֶּאֱמַר: ״וַיֹּאמַר אד-ני אֱלֹקִים בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה״. אָמַר רַב: אַף דָּנִיאֵל לֹא נַעֲנָה אֶלָּא בִּשְׁבִיל אַבְרָהָם, שֶׁנֶּאֱמַר: ״וְעַתָּה שְׁמַע אֱלֹקֵינוּ אֶל תְּפִלַּת עַבְדְּךָ וְאֶל תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אד-ני״, ״לְמַעַנְךָ״ מִבְּעֵי לֵיהּ. אֶלָּא — לְמַעַן אַבְרָהָם שֶׁקְּרָאֲךָ ״אָדוֹן״.
Until now, the Gemara has cited statements made by Rabbi Yoḥanan in the name of the tanna, Rabbi Yosei. Now, the Gemara begins to cite what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: From the day that the Holy One, Blessed be He, created the world there was no person who called him “Lord” until Abraham came and called him Lord. As it is stated: “And he said, ‘My Lord, God, by what shall I know that I will inherit it?’” (Genesis 15:8). The Gemara cites another statement extolling that virtue of Abraham is mentioned, as Rav said: Even Daniel’s prayers were only answered on account of Abraham, as it is stated: “And now listen, God, to the prayer of Your servant and to his supplication; and cause Your face to shine upon Your desolate Temple, for the sake of the Lord” (Daniel 9:17). The verse should have said: And cause Your face to shine upon Your desolate Temple, for Your sake, as Daniel was addressing the Lord. Rather, this verse contains an allusion that the prayer should be accepted for the sake of Abraham, who called You, Lord. Daniel utilized that name of God in order to evoke Abraham’s virtue and enhance his prayer.
Rav Schwab on Prayer — Adon Olam
To understand this, we must analyze the true meaning of Adon (Master).” A master has a personal relationship with his servant. Whenever the servant performs his duties, he is directly serving his master. By way of contrast, a melech (king) has only a very general relationship with his subjects, because he has an entire nation to govern, and very few people know him personally. We refer to HaKadosh Baruch Hu as Melech HaOlam in all of our brachos, and a brachah is not complete without this reference. However, we preface this appellation with Baruch Atah Ado-noi, meaning that we recognize HaKadosh Baruch Hu as our Master, before referring to Him as the King of the universe. So, when addressing HaKadosh Baruch Hu, we recognize first that He is “my personal Master,” with whom I have a personal relationship – He knows me! Then we acknowledge that my Master is the King of the universe.So, while the earlier great tzadikim recognized Hashem as Melech HaOlam, the Universal King, it was only Avraham Avinu who recognized that the Adon of the world is really Ado-noi, each individual’s personal Master. He taught that while HaKadosh Baruch Hu is the Melech HaOlam, nevertheless, he is aware of each individual, akin to the relationship of a servant to his master, and thus each individual has a personal relationship to HaKadosh Baruch Hu.This personal relationship of HaKadosh Baruch Hu with His creatures applies not only to human beings, but also to the universe as a whole. We are aware that there are billions of stars in billions of galaxies in the cosmos, yet HaKadosh Baruch Hu has a personal relationship with each one of them, and He has a purpose for each one of them. This is the meaning of the words we repeat daily in P’sukei D’Zimrah: “He counts the number of the stars, to all of them He assigns names” (Psalms 147:4). To Him, all these billions of heavenly bodies are just a mispar – a small number, because He has a personal relationship with each one. “To all of them He assigns names” means each one has a purpose. So, when a person stands before Hashem in tefilah, he should know that while HaKadosh Baruch Hu is truly the Melech HaOlam, the King of the universe, He nevertheless has a personal relationship with each individual; He is Ado-noi, my Master.I heard a story from Rav Yosef Breuer, which he told about his father, my rebbe, Rav Shlomo Zalman (Solomon) Breuer. The elder Rav Breuer was a very good friend of Rav Shimon Sofer, the Rav of Cracow, a brother of the Ksav Sofer, and a son of the Chasam Sofer. Once, when the two friends met, Rav Shimon Sofer asked Rav Breuer to tell him a short “vort” from his father-in-law, Rav Samson R. Hirsch, upon which, Rav Breuer told him that Rav Hirsch would point out that while Adon Olam describes the unfathomable eternity and omnipotence of Hashem, it nevertheless makes reference to Him in a very personal way: “v’hu Ei’li–He is My G-d.” Each person in his tefilah says: “I have a personal relationship with HaKadosh Baruch Hu; He is my personal G-d.”Therefore, whenever a person says the word Ado-noi, my Master, no matter how small he thinks he is, he is in direct contact with G-d. This thought is the introduction to any individual’s iyun tefilah, concentration on prayer. There is nothing mystical or supernatural about it. It should be the most natural thing in the world. Someone once asked me how one davens with kavanah (intent), for one simply cannot concentrate for so long. I advised him to simply start by saying Baruch Atah Ado-noi, and to concentrate on its meaning. He should continue with this thought every time these words occur. If a person practices this often enough, his kavanah will eventually flow over to the rest of the tefilos.
(כג) וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃ (כד) אוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ׃ (כה) חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת ׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כׇּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃
(23) Abraham came forward and said, “Will You sweep away the innocent along with the guilty? (24) What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it? (25) Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?”
(ח) וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר וגו' (בראשית יח, כג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר הַגָּשָׁה לְמִלְחָמָה (דברי הימים א יט, יד): וַיִּגַּשׁ יוֹאָב וְהָעָם אֲשֶׁר עִמּוֹ לִפְנֵי אֲרָם לַמִּלְחָמָה. רַבִּי נְחֶמְיָה אָמַר הַגָּשָׁה לְפִיּוּס, הֵיךְ מָה דְאַתְּ אָמַר (יהושע יד, ו): וַיִּגְּשׁוּ בְּנֵי יְהוּדָה אֶל יְהוֹשֻׁעַ. רַבָּנָן אָמְרֵי הַגָּשָׁה לִתְפִלָּה, הֵיךְ מָה דְאַתְּ אָמַר (מלכים א יח, לו): וַיְהִי כַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יי אֱלֹקֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי אַתָּה אֱלֹקִים בְּיִשְׂרָאֵל וגו', רַבִּי אֶלְעָזָר פָּשַׁט לָהּ אִם לְמִלְחָמָה אֲנִי בָא, אִם לְפִיּוּס אֲנִי בָא, אִם לִתְפִלָּה אֲנִי בָא. רַבִּי פִּינְחָס וְרַבִּי לֵוִי וְרַבִּי יוֹחָנָן, זֶה שֶׁהוּא עוֹבֵר לִפְנֵי הַתֵּבָה אֵין אוֹמְרִים לוֹ בּוֹא וַעֲשֵׂה, בּוֹא קְרַב, בּוֹא וַעֲשֵׂה קְרָבָן שֶׁל צִבּוּר, אֶלָּא בּוֹא וּקְרַב לְהִתְפַּלֵּל.
(8) Abraham approached, and he said: Would You even destroy the righteous with the wicked?” (Genesis 18:23). “Abraham approached, and he said…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: The term approaching means for battle – “Yoav and the people who were with him approached Aram to battle” (I Chronicles 19:14). Rabbi Neḥemya said: Approaching means for conciliation, as it says: “The children of Judah approached Joshua” (Joshua 14:6). The Rabbis said: Approaching is for prayer, as it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached, and he said: Lord, God of Abraham, Isaac, and Israel, let it be known today that You are God in Israel…” (I Kings 18:36). Rabbi Elazar interpreted it: [Abraham said:] ‘If it entails battle, I am coming; if it entails conciliation, I am coming; if it entails prayer, I am coming.’ Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan: When one passes before the ark, one should not say to him [when inviting him to lead the prayers]: ‘Go and perform,’ or ‘Go and do battle,’ or ‘Go and wage the battle of the congregation,’ but rather, ‘Go and do battle in prayer.’
אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים מה, ח): אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע, אָהַבְתָּ לְצַדֵּק אֶת בְּרִיּוֹתַי, וַתִּשְׂנָא רֶשַׁע, מֵאַנְתָּ לְחַיְיבָן, (תהלים מה, ח): עַל כֵּן מְשָׁחֲךָ אֱלֹקִים אֱלֹקֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ, מַהוּ מֵחֲבֵרֶיךָ, מִנֹּחַ וְעַד אֶצְלְךָ עֲשָׂרָה דוֹרוֹת וּמִכֻּלָּם לֹא דִּבַּרְתִּי עִם אֶחָד מֵהֶם אֶלָּא עִמָּךְ (בראשית יב, א): וַיּאֹמֶר יי אֶל אַבְרָם לֶךְ לְךָ.
The Holy One blessed be He said: ‘Abraham, “You love righteousness [tzedek] and abhor wickedness” (Psalms 45:8) – you love to vindicate [letzadek] My creations. “And abhor wickedness” – you refuse to condemn them. “Because of this, God your God, has anointed you over your counterparts with the oil of joy” (Psalms 45:8). What is “over your counterparts”? From Noah until you there were ten generations, and from among all of them, I did not speak with any of them except for you: “God said to Abram: Go you”’ (Genesis 12:1).
משה
(יא) וַיְחַ֣ל מֹשֶׁ֔ה אֶת־פְּנֵ֖י יי אֱלֹקָ֑יו וַיֹּ֗אמֶר לָמָ֤ה יי יֶחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה׃ (יב) לָ֩מָּה֩ יֹאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּ֨לְכַלֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָרָעָ֖ה לְעַמֶּֽךָ׃ (יג) זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכׇל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃ (יד) וַיִּנָּ֖חֶם יי עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַעֲשׂ֥וֹת לְעַמּֽוֹ׃ {פ}
(11) But Moses implored his God יי, saying, “Let not Your anger, יי, blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand. (12) Let not the Egyptians say, ‘It was with evil intent that he delivered them, only to kill them off in the mountains and annihilate them from the face of the earth.’ Turn from Your blazing anger, and renounce the plan to punish Your people. (13) Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven, and I will give to your offspring this whole land of which I spoke, to possess forever.” (14) And יי renounced the punishment planned for God’s people.
(לא) וַיָּ֧שׇׁב מֹשֶׁ֛ה אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדֹלָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם אֱלֹהֵ֥י זָהָֽב׃
(31) Moses went back to יהוה and said, “Alas, this people is guilty of a great sin in making for themselves a god of gold.
(א) לָמָה יי יֶחֱרֶה אַפְּךָ הִנֵּה בַּחֵטְא הַגָּדוֹל הַזֶּה הָיָה רָאוּי מֹשֶׁה שֶׁיִּתְפַּלֵּל דֶּרֶךְ וִדּוּי וּתְחִנָּה, כְּעִנְיַן "אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה" (שמות ל"ב:ל"א), וּכְהִתְפַּלֵּל עֶזְרָא וּכְהִתְוַדֹּתוֹ עַל מַעַל הַגּוֹלָה (עזרא י א). וְאֵין טַעַם שֶׁיֹּאמַר "לָמָּה יי". וְרַבּוֹתֵינוּ (בשמו"ר מג ז ט) מִתְעוֹרְרִים בָּזֶה עַל דֶּרֶךְ הַהַגָּדוֹת לְהַזְכִּיר כַּמָּה טְעָמִים לְמַעֵט הַחֵטְא לְפָנָיו... אֲבָל הֵן שְׁתֵּי תְּפִלּוֹת. וְלָכֵן נִרְאֶה, כִּי כַּאֲשֶׁר אָמַר לוֹ הַנִּיחָה לִּי וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם, מִיָּד חִלָּה פְּנֵי הַשֵּׁם וְלֹא אֵחַר כְּלָל, כִּי הָיָה יָרֵא פֶּן יָצָא הַקֶּצֶף מִלִּפְנֵי יי וְיָחֵל הַנֶּגֶף לְכַלּוֹתָם כְּרֶגַע, וּמִיָּד אָמַר לָמָה יי יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. וְכָךְ מָצָאתִי בְּאֵלֶּה שְׁמוֹת רַבָּה (מ"ב:א') אָמַר מֹשֶׁה, אִם מַנִּיחַ אֲנִי אֶת יִשְׂרָאֵל וְאֵרֵד לִי אֵין לְיִשְׂרָאֵל תְּקוּמָה בָּעוֹלָם, אֲבָל אֵינִי זָז מִכָּאן עַד שֶׁאֲבַקֵּשׁ עֲלֵיהֶם רַחֲמִים, מִיָּד הִתְחִיל מֹשֶׁה לְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָה וְכוּ'. וְהִנֵּה הִתְפַּלֵּל עֲלֵיהֶם וְנִחַם הַשֵּׁם עַל הָרָעָה אֲשֶׁר דִּבֶּר לַהֲרֹג אוֹתָם וּלְכַלּוֹתָם, לֹא שֶׁנִּתְרַצָּה לָהֶם, רַק שֶׁאָמַר נִחַמְתִּי לֹא אֶעֱשֶׂה כָּלָה. וְכֵיוָן שֶׁהָיָה לוֹ פְּנַאי יָרַד מֹשֶׁה וְשָׂרַף אֶת הָעֵגֶל וְהָרַג עוֹבְדָיו וְאַחַר כֵּן אָמַר לָעָם אֶעֱלֶה אֶל יי אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם (שמות ל"ב:ל'), שֶׁיִּמְחֹל לָכֶם:
(1) ETERNAL, WHY DOTH THY WRATH WAX HOT AGAINST THY PEOPLE? Now when Moses prayed about this great sin, it would have been fitting that he do so by way of confession and supplication, similar to what he said later on, Oh, this people have sinned a great sin, and just as Ezra prayed and confessed because of the faithlessness of them of the captivity, and there is no reason why he should say, why doth the Eternal etc.? Our Rabbis, prompted by this [difficulty], have in various homiletic ways tried to mention several reasons for Moses’ minimizing the sin before Him... Rather, these are two separate prayers. Therefore it appears that when G-d told him Let Me alone, that My wrath may wax hot against them, Moses immediately besought the face of the Eternal and did not delay at all, for he was afraid lest the wrath go out from G-d and the plague would begin and consume them in a moment, therefore at once he said, Eternal, why doth Thy wrath wax hot against Thy people? Similarly I found it in Eileh Shemoth Rabbah: “Said Moses: ‘If I leave Israel [to their fate] and go down the mountain, they will never have a restoration again. Instead I will not move from here until I seek mercy for them.’ Immediately Moses began pleading on their behalf etc.” Thus he prayed for them and G-d repented of the evil which He said to kill them and destroy them. That does not mean that He was [completely] reconciled with them, but at least He said, “I have repented, I will not destroy them.” And now that Moses had time, he went down the mountain and burnt the calf, and punished its worshippers, and afterwards he said to the people, I will go up unto the Eternal, perhaps I shall make atonement for your sin, so that He should entirely forgive you.
(יט) וַיֹּ֗אמֶר אֲנִ֨י אַעֲבִ֤יר כׇּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִֽי בְשֵׁ֛ם יי לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם׃
(19) And [God] answered, “I will make all My goodness pass before you, and I will proclaim before you the name יי, and the grace that I grant and the compassion that I show,”
(א) ויאמר אני אעביר וגו'. הִגִּיעָה שָׁעָה שֶׁתִּרְאֶה בִּכְבוֹדִי מַה שֶּׁאַרְשֶׁה אוֹתְךָ לִרְאוֹת, לְפִי שֶׁאֲנִי רוֹצֶה וְצָרִיךְ לְלַמֶּדְךָ סֵדֶר תְּפִלָּה; שֶׁכְּשֶׁנִּצְרַכְתָּ לְבַקֵּשׁ רַחֲמִים עַל יִשְׂרָאֵל הִזְכַּרְתָּ לִי זְכוּת אָבוֹת, כְּסָבוּר אַתָּה שֶׁאִם תַּמָּה זְכוּת אָבוֹת אֵין עוֹד תִּקְוָה, אֲנִי אַעֲבִיר כָּל מִדַּת טוּבִי לְפָנֶיךָ עַל הַצּוּר וְאַתָּה נָתוּן בַּמְּעָרָה: (ב) וקראתי בשם יי לפניך. לְלַמֶּדְךָ סֵדֶר בַּקָּשַׁת רַחֲמִים אַף אִם תִּכְלֶה זְכוּת אָבוֹת, וְכַסֵּדֶר זֶה שֶׁאַתָּה רוֹאֶה אוֹתִי – מְעֻטָּף וְקוֹרֵא י"ג מִדּוֹת – הֱוֵי מְלַמֵּד אֶת יִשְׂרָאֵל לַעֲשׂוֹת כֵּן, וְעַ"יְ שֶׁיַּזְכִּירוּ לְפָנַי "רַחוּם וְחַנּוּן" יִהְיוּ נַעֲנִין – כִּי רַחֲמַי לֹא כָלִים: (ג) וחנתי את אשר אחון. אוֹתָן פְּעָמִים שֶׁאֶרְצֶה לָחֹן: (ד) ורחמתי. עֵת שֶׁאֶחְפֹּץ לְרַחֵם; עַד כָּאן לֹא הִבְטִיחוֹ אֶלָּא עִתִּים אֶעֱנֶה וְעִתִּים לֹא אֶעֱנֶה, אֲבָל בִּשְׁעַת מַעֲשֶׂה אָמַר לוֹ הִנֵּה אָנֹכִי כֹּרֵת בְּרִית (שמות ל"ד) – הִבְטִיחוֹ שֶׁאֵינָן חוֹזְרוֹת רֵיקָם:
(1) ויאמר אגי אעביר וגו׳ AND HE SAID, I WILL MAKE ALL MY GOODNESS PASS [BEFORE YOU] — The time has arrived when you shall see of My Glory so much as I will allow you to see according as I wish, and therefore I find it necessary to teach you a set form of prayer. Just now when you felt the need to pray for mercy on Israel’s behalf you besought Me to remember the merits of the patriarchs and you thought that if the merits of the patriarchs are exhausted there is no more hope — I will therefore cause all the attribute of My goodness to pass before you on the rock whilst you are placed in the cave. (2) וקראתי בשם יי לפניך AND I WILL CALL ON THE NAME OF THE LORD BEFORE THEE, to teach you the formula when praying for mercy even though the merits of the patriarchs should be exhausted. And according to the manner in which you see Me doing this, cloaked — as it were — in the Talith and proclaiming the thirteen attributes of mercy, do you teach Israel to do. And because that they will make mention before Me of the attributes: “Merciful”, “Gracious!” thereby proclaiming that My mercies do not fail (even though the merits of the patriarchs are exhausted) (Rosh Hashanah 17b). (3) וחנתי את אשר אחון I WILL BE GRACIOUS TO WHOM I WILL BE GRACIOUS i. e. in times when I shall be disposed to be gracious, (4) ורחמתי AND I WILL SHEW MERCY — those times that I shall desire to show mercy (Midrash Tanchuma 3:9:27). For the time being He only gave him (Moses) the promise: At times I will answer your prayer, at times I will not answer it. But at the time this was carried out (i. e. when He proclaimed the Attributes) He said to him (Exodus 34:10) “Behold, I make a covenant…” (I make this irrevocable) — thus assuring him that they (the 13 Attributes of Mercy when invoked in time of need) will never prove ineffective (Rosh Hashanah 17b).
(יז) וְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אד-ני כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר׃ (יח) יי אֶ֤רֶךְ אַפַּ֙יִם֙ וְרַב־חֶ֔סֶד נֹשֵׂ֥א עָוֺ֖ן וָפָ֑שַׁע וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֞ד עֲוֺ֤ן אָבוֹת֙ עַל־בָּנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃ (יט) סְלַֽח־נָ֗א לַעֲוֺ֛ן הָעָ֥ם הַזֶּ֖ה כְּגֹ֣דֶל חַסְדֶּ֑ךָ וְכַאֲשֶׁ֤ר נָשָׂ֙אתָה֙ לָעָ֣ם הַזֶּ֔ה מִמִּצְרַ֖יִם וְעַד־הֵֽנָּה׃ (כ) וַיֹּ֣אמֶר יי סָלַ֖חְתִּי כִּדְבָרֶֽךָ׃ (כא) וְאוּלָ֖ם חַי־אָ֑נִי וְיִמָּלֵ֥א כְבוֹד־יי אֶת־כׇּל־הָאָֽרֶץ׃
(17) Therefore, I pray, let my Lord’s forbearance be great, as You have declared, saying, (18) ‘יי ! slow to anger and abounding in kindness; forgiving iniquity and transgression; yet not remitting all punishment, but visiting the iniquity of parents upon children, upon the third and fourth generations.’ (19) Pardon, I pray, the iniquity of this people according to Your great kindness, as You have forgiven this people ever since Egypt.” (20) And יי said, “I pardon, as you have asked. (21) Nevertheless, as I live and as יי’s Presence fills the whole world,
(א) יגדל נא. קרוב מאריכות אפים כי כל מי שהוא ארך אפים יש לו כח גדול לשבור כעסו והעד כאשר דברת שאתה ארך אפים
(1) LET THE POWER OF THE LORD BE GREAT. Let the power…be great connotes being slow to anger, for all who are long-suffering have the great power to break their anger. As Thou hast spoken, that you are slow to anger is proof of this. I have explained these attributes in the Torah portion Ki Tissa.
(א) סלח נא. אחר שמצאנו שאמר אם יראו את הארץ אחר סלחתי כדברך ידענו כי מלת סלח נא אריכות אף וכן ונסלח לו עד שיעשה תשובה שלימה:
(1) PARDON, I PRAY THEE. Since we find Scripture saying surely they shall not see the land (v. 23) after salachti ke-devarekha (I have pardoned according to thy word) (v. 20), we learn that the term salach (pardon) refers to being slow to anger. Similarly, the meaning of ve-nislach lo (and he shall be forgiven) (Num 15:28) is [the punishment shall be held in abeyance] until he fully repents.
תפילת אשכנז חזרת שׁ״ץ שחרית
אִמְרוּ לֵאלֹקִים: אֶֽרֶךְ אַפַּֽיִם וּגְדָל כֹּֽחַ. מֵכִין הָרִים בְּכֹֽחַ. חֲכַם לֵבָב וְאַמִּיץ כֹּֽחַ. נוֹתֵן לַיָּעֵף כֹּֽחַ. לָכֵן יִתְגָּאֶה גָּדוֹל אֲדוֹנֵֽינוּ וְרַב כֹּֽחַ:
(כג) וָאֶתְחַנַּ֖ן אֶל־יי בָּעֵ֥ת הַהִ֖וא לֵאמֹֽר׃ (כד) אד-ני יי אַתָּ֤ה הַֽחִלּ֙וֹתָ֙ לְהַרְא֣וֹת אֶֽת־עַבְדְּךָ֔ אֶ֨ת־גׇּדְלְךָ֔ וְאֶת־יָדְךָ֖ הַחֲזָקָ֑ה אֲשֶׁ֤ר מִי־אֵל֙ בַּשָּׁמַ֣יִם וּבָאָ֔רֶץ אֲשֶׁר־יַעֲשֶׂ֥ה כְמַעֲשֶׂ֖יךָ וְכִגְבוּרֹתֶֽךָ׃ (כה) אֶעְבְּרָה־נָּ֗א וְאֶרְאֶה֙ אֶת־הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן הָהָ֥ר הַטּ֛וֹב הַזֶּ֖ה וְהַלְּבָנֹֽן׃
(23) I pleaded with יי at that time, saying, (24) “O Lord יי, You who let Your servant see the first works of Your greatness and Your mighty hand, You whose powerful deeds no god in heaven or on earth can equal! (25) Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon.”
וּמִכֻּלָּן לֹא נִתְפַּלֵל משֶׁה אֶלָּא בִּלְשׁוֹן תַּחֲנוּנִים. אָמַר רַבִּי יוֹחָנָן, מִכָּאן אַתָּה לָמֵד, שֶׁאֵין לִבְרִיָה כְּלוּם אֵצֶל בּוֹרְאָה, שֶׁהֲרֵי משֶׁה רַבָּן שֶׁל כָּל הַנְּבִיאִים לֹא בָא אֶלָּא בִּלְשׁוֹן תַּחֲנוּנִים. אָמַר רַבִּי לֵוִי, לָמָּה לֹא בָא משֶׁה אֶלָּא בִּלְשׁוֹן תַּחֲנוּנִים, הַמָּשָׁל אוֹמֵר הֱוֵי זָהִיר שֶׁלֹא תִּתָּפֵס מְקוֹם דִּבּוּרָךְ, כֵּיצַד, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות לג, יט): וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, אָמַר לוֹ, מִי שֶׁיֵּשׁ לוֹ בְּיָדִי, (שמות לג, יט): וְרִחַמְתִּי, בְּמִדַּת הָרַחֲמִים אֲנִי עוֹשֶׂה עִמּוֹ. וּמִי שֶׁאֵין לוֹ בְּיָדִי, וְחַנֹּתִי, בְּמַתְּנַת חִנָּם אֲנִי עוֹשֶׂה עִמּוֹ, וּבְשָׁעָה שֶׁהָיָה משֶׁה מְבַקֵּשׁ לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ג, כו): רַב לָךְ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם לֹא כָךְ אָמַרְתָּ לִי, כָּל מִי שֶׁאֵין לוֹ בְּיָדִי וְחַנֹּתִי, בְּמַתְּנַת חִנָּם אֲנִי עוֹשֶׂה עִמּוֹ, עַכְשָׁו אֵינִי אוֹמֵר שֶׁמִּתְבַּקֵּשׁ לִי אֶצְלְךָ מְאוּמָה, אֶלָּא חִנָּם עֲשֵׂה עִמִּי, מִנַּיִן, מִמַּה שֶׁקָּרֵינַן בָּעִנְיָן, וָאֶתְחַנַּן אֶל יי.
Of all of them Moses prayed only with the expression of plea [taḥanunim]. Rabbi Yoḥanan said: From here you learn that no creature has any claim on its Creator, as Moses, the master of all the prophets, came only with an expression of plea. Rabbi Levi said: Why did Moses come only with an expression of plea [taḥanunim]? The parable says: Be careful not to be caught in a contradiction. How so? So said the Holy One blessed be He to Moses: “I will favor [veḥanoti] whom I favor” (Exodus 33:19). [God] said to him: ‘Upon one who has [credit] with Me, “I will have mercy” (Exodus 33:19); I will act with him with the attribute of mercy. One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift.’ When Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “It is enough for you; [do not continue speaking to Me about this matter]” (Deuteronomy 3:26). [Moses] said before Him: ‘Master of the universe, did You not say this to me: One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift? Now I am not saying that anything is due to me from You, but act with me with grace [ḥinam].’ From where is this derived? From what we read regarding the matter: “I pleaded [va’etḥanan] with the Lord.”
אָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה תְּפִלָּה יוֹתֵר מִמַּעֲשִׂים טוֹבִים, שֶׁאֵין לְךָ גָּדוֹל בְּמַעֲשִׂים טוֹבִים יוֹתֵר מִמֹּשֶׁה רַבֵּינוּ, אַף עַל פִּי כֵן לֹא נַעֲנָה אֶלָּא בִּתְפִלָּה. שֶׁנֶּאֱמַר: ״אַל תּוֹסֶף דַּבֵּר אֵלַי״ וּסְמִיךְ לֵיהּ: ״עֲלֵה רֹאשׁ הַפִּסְגָּה״.
Rabbi Elazar said: This story proves that prayer is greater than good deeds without prayer (Tosafot), as there was none greater in the performance of good deeds than Moses our teacher; nevertheless, his request was granted, albeit in a limited manner, in his request to enter Eretz Yisrael, only through prayer, when God permitted him to climb the mountain and look out over the land. As, initially it is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.”
R Dr David de Sola Pool The Kaddish
