(Devarim 3:23) "And I entreated the L-rd at that time, saying": This is as Scripture writes (Proverbs 18:23) "The poor man speaks imploringly and the rich one answers brazenly."
Two goodly leaders arose for Israel — Moses and David king of Israel. Moses said to the Holy One Blessed be He: L-rd of the universe, I have transgressed. Let it be written after me, so that men not say: It seems that Moses has fabricated the Torah or that he has written something which he was not commanded to write. An analogy: A king decreed that one who ate unripe figs shevi'ith of (the sabbatical year) be pilloried. She: Please publicize my fault so that people not say: It must be that she was caught in niuf (illicit relations) or in witchcraft. When they see shevi'ith figs strung around my neck, they will know that it is because of this that I am being pilloried. Thus did our teacher Moses say before the Holy One Blessed be He: Let my transgression be written down after me. The Holy One: I will write that it was only because of your lapse at the waters (of Marah), viz. (Bamidbar 27:14) [This, your death, was decreed] "when you flouted My command in the desert of Tzin in the contention of the congregation, etc."
Variantly: An analogy: A king and his son are traveling by coach until they come to a narrow place, where his coach overturns on his son, whose eye is blinded, his foot severed, and his hand broken. When he comes to this place (in the future), he mentions two or three times: "Here my sons' eye was blinded, his foot was severed, and his hand broken." Here, too, the Holy One Blessed be He mentioned mei merivah (the waters of contention) three times (Bamidbar 20:13, Ibid. 24, Devarim 33:8), saying (as it were) "Here I killed Aaron, here I killed Moses." And thus is it written (Psalms 141:6) "Their judges (Moses and Aaron) have 'slipped' by (hitting) a rock." (viz. 11:20).
King David said before the Holy One Blessed be He. King David said before the Holy One Blessed be He: Let my transgression before You (with Bathsheva) not be written after me. The L-rd: Is it not sufficient for you that people not say: "Because he loved him, He forgave him"? An analogy: A man borrowed from the king twenty kor of wheat a year, and people said: Can this man possibly have met such a debt? It must be that the king forgave him and wrote him a settlement. Once, the king sent (demanding payment), and he did not pay, at which the king entered his house and took his sons and daughters and put them up (for sale) at the auction block — whereupon everyone knew that he had nothing (i.e., that he had not been pardoned.) Here, therefore, all of the punishments that came upon David were publicized and doubled, viz. (II Samuel 12:6) "And he (David) must pay four for the ewe." R. Chananiah says: "arbatayim" — sixteen.
And when Nathan the Prophet came and rebuked David for that act, he said (Ibid. 13) "I have sinned to the L-rd," and (Psalms 51:3) "Be gracious (chaneini) to me, O G-d, according to Your lovingkindness … (6) To You alone have I sinned and what is evil in Your eyes have I done."
Two goodly leaders rose up for Israel — Moses and David king of Israel — and they could have asked for reward on the basis of their good deeds, but they asked of the Holy One Blessed be He only that he "grace" them, (this being the thrust of "chaneini" and of "va'etchanan"). Now does this not follow a fortiori, viz.: If these, who could have asked for reward on the basis of their good deeds, asked of the Holy One Blessed be He only that He "grace" them, then we, who are not even a thousandth of the thousands and ten thousands of his disciples, how much more so should we ask of the L-rd only that He "grace" us!
Variantly: Prayer (tefillah) is called by ten names: ze'akah, shav'ah, ne'akah, rinah, pegiah, nipul, pilul, atirah, chilui, and chinun: ze'akah — (Shemoth 2:23) "And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out ("vayizaku"). "shav'ah" — (Ibid.) "and their outcry ("shavatham") ascended." "ne'akah" — (Ibid. 24) "And G-d heard their outcry ("na'akatham"). "rinah" — (Jeremiah 7:16) "and do not raise for them an outcry ("rinah"). "pegiah" — (Ibid.) "and do not entreat ("tifg'u") Me." "nipul" — (Devarim 9:18) "And I prostrated myself ("va'ethnapal") before the L-rd as at first." "pilul" — (Ibid. 26:) "And I prayed ("va'etpallel") to the L-rd." "atirah" — (Bereshith 25:21) "And Isaac entreated ("vaye'tar Yitzchak") the L-rd for his wife." "chilui" — (Shemoth 32:11) "And Moses prayed" ("Vayechal Mosheh.") "chinun" — (Devarim 3:23) "And I entreated ("va'ethchanan") the L-rd." (Ibid.)
"at that time": An analogy: The men of a province ask their king to make their province a colony (and exempt from taxes). Once, when two of his foes fell before it, they said: Now is the time to ask the king to grant our request. Similarly, Moses asks the Holy One Blessed be He to be allowed to enter Eretz Yisrael. When he sees Sichon and Og fallen before him, he says: This is the time to ask that my request be granted, and this is the intent of "at that time."
(Ibid.) "to say": This is one of the times when Moses says to the L-rd: Tell me whether or not You will grant my request. Similarly, (Shemoth 17:4) "And Moses cried out to the L-rd, to say: What can I do to this people?" What is the intent of "to say"? Apprise me of whether or not I will fall into their hand. Similarly (Ibid. 6:12) "And Moses spoke before the L-rd, to say": Apprise me whether or not You will redeem them. Similarly, (Bamidbar 12:13) "And Moses cried out to the L-rd to say": Apprise me whether or not You will heal her. Similarly, (Ibid. 27:15) "And Moses spoke to the L-rd, to say": Apprise me whether or not You will appoint leaders over them. Thus, here, "at that time, to say": Apprise me whether or not I will enter the land.
(Devarim 3:24) "O L-rd (Yod-keh-vav-keh), G-d (Elokim)": Wherever "Yod-keh-vav-keh" is written, the attribute of mercy is intended, viz. (Shemoth 34:6) "Yod-keh-vav-keh," the G-d who is merciful and gracious." Wherever "Elokim" is written, the attribute of justice is intended, viz. (Ibid. 22:8) "Unto the judges ('elohim') shall come the matter of both," and (Ibid. 27) "Elokim ([Both G-d and judges are intended]) you shall not curse."
(דברים ג כג) וָאֶתְחַנַּן אֶל ה׳ בָּעֵת הַהִוא לֵאמֹר, זֶהוּ שֶׁאָמַר הַכָּתוּב (משלי יח כג) ״תַּחֲנוּנִים יְדַבֶּר רָשׁ וְעָשִׁיר יַעֲנֶה עַזּוֹת״.
(Devarim 3:23) "And I entreated the L-rd at that time, saying": This is as Scripture writes (Proverbs 18:23) "The poor man speaks imploringly and the rich one answers brazenly."
שְׁנֵי פַרְנָסִים טוֹבִים עָמְדוּ לָהֶם לְיִשְׂרָאֵל: מֹשֶׁה וְדָוִד מֶלֶךְ יִשְׂרָאֵל. מֹשֶׁה אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עֲבֵרָה שֶׁעָבַרְתִּי תִּכָּתֵב אַחֲרַי, שֶׁלֹּא יְהוּ הַבְּרִיּוֹת אוֹמְרִים: דּוֹמֶה שֶׁזִּיֵּף מֹשֶׁה בַּתּוֹרָה אוֹ שֶׁאָמַר דָּבָר שֶׁלֹּא נִצְטַוָּה. מָשָׁל לְמֶלֶךְ שֶׁגָּזַר וְאָמַר: כָּל מִי שֶׁאוֹכֵל פַּגֵּי שְׁבִיעִית יִהְיוּ מְחַזְּרִים אֹתוֹ בַּקַּנְפוֹן. הָלְכָה אִשָּׁה אַחַת בַּת טוֹבִים, לִקְּטָה וְאָכְלָה פַּגֵּי שְׁבִיעִית, וְהָיוּ מְחַזְּרִים אוֹתָהּ בַּקַּנְפוֹן. אָמְרָה לוֹ: בְּבַקָּשָׁה מִמְּךָ אֲדוֹנִי הַמֶּלֶךְ, הוֹדִיעַ סִרְחוֹנִי, שֶׁלֹּא יְהוּ בְּנֵי הַמְּדִינָה אוֹמְרִים דּוֹמֶה שֶׁנִּמְצָא בָּהּ דְּבַר נִאוּף אוֹ שֶׁנִּמְצָא בָּהּ דְּבַר כְּשָׁפִים. הֵם רוֹאִים פַּגִּים תְּלוּיִים בְּצַוָּארִי וְיוֹדְעִים שֶׁבִּשְׁבִילָם אֲנִי מְחַזֶּרֶת. כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: עֲבֵרָה שֶׁעָבַרְתִּי – תִּכָּתֵב אַחֲרַי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: הֲרֵינִי כּוֹתְבָהּ, שֶׁלֹּא הָיְתָה אֶלָּא עַל הַמַּיִם, שֶׁנֶּאֱמַר (במדבר כז יד): ״כַּאֲשֶׁר מְרִיתֶם פִּי״ וְגוֹ׳.
Two goodly leaders arose for Israel — Moses and David king of Israel. Moses said to the Holy One Blessed be He: L-rd of the universe, I have transgressed. Let it be written after me, so that men not say: It seems that Moses has fabricated the Torah or that he has written something which he was not commanded to write. An analogy: A king decreed that one who ate unripe figs shevi'ith of (the sabbatical year) be pilloried. She: Please publicize my fault so that people not say: It must be that she was caught in niuf (illicit relations) or in witchcraft. When they see shevi'ith figs strung around my neck, they will know that it is because of this that I am being pilloried. Thus did our teacher Moses say before the Holy One Blessed be He: Let my transgression be written down after me. The Holy One: I will write that it was only because of your lapse at the waters (of Marah), viz. (Bamidbar 27:14) [This, your death, was decreed] "when you flouted My command in the desert of Tzin in the contention of the congregation, etc."
רַבִּי שִׁמְעוֹן אוֹמֵר: מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ עִמּוֹ בִּקְרוּכִין שֶׁלּוֹ. הִגִּיעַ לְמָקוֹם צַר – נֶהֶפְכָה קְרוּכִין שֶׁלּוֹ עַל בְּנוֹ, נִסְמֵת עֵינוֹ, נִקְטְעָה יָדוֹ, נִשְׁבְּרָה רַגְלוֹ. כְּשֶׁהָיָה הַמֶּלֶךְ מַגִּיעַ לְאוֹתוֹ מָקוֹם אוֹמֵר: כָּאן נִזַּק בְּנִי, כָּאן נִסְמֵת עֵינוֹ, כָּאן נִקְטְעָה יָדוֹ, כָּאן נִשְׁבְּרָה רַגְלוֹ. אַף כָּךְ הַמָּקוֹם מַזְכִּיר שָׁלֹשׁ פְּעָמִים מֵי מְרִיבָה מֵי מְרִיבָה מֵי מְרִיבָה, לוֹמַר: כָּאן הָרַגְתִּי אֶת מִרְיָם, כָּאן הָרַגְתִּי אֶת אַהֲרֹן, כָּאן הָרַגְתִּי אֶת מֹשֶׁה. וְכֵן הוּא אוֹמֵר (תהלים קמא ו): ״נִשְׁמְטוּ בִידֵי סֶלַע שׁוֹפְטֵיהֶם״.
Variantly: An analogy: A king and his son are traveling by coach until they come to a narrow place, where his coach overturns on his son, whose eye is blinded, his foot severed, and his hand broken. When he comes to this place (in the future), he mentions two or three times: "Here my sons' eye was blinded, his foot was severed, and his hand broken." Here, too, the Holy One Blessed be He mentioned mei merivah (the waters of contention) three times (Bamidbar 20:13, Ibid. 24, Devarim 33:8), saying (as it were) "Here I killed Aaron, here I killed Moses." And thus is it written (Psalms 141:6) "Their judges (Moses and Aaron) have 'slipped' by (hitting) a rock." (viz. 11:20).
דָּוִד אָמַר לִפְנֵי הַמָּקוֹם: עֲבֵרָה שֶׁעָבַרְתִּי – לֹא תִכָּתֵב אַחֲרַי! אָמַר לוֹ הַמָּקוֹם: לֹא שָׁוֶה לְךָ! שֶׁיְּהוּ הַבְּרִיּוֹת אוֹמְרִים, בִּשְׁבִיל שֶׁאֲהָבוֹ מָחַל לוֹ. מָשָׁל לְאֶחָד שֶׁלָּוָה מִן הַמֶּלֶךְ אֶלֶף כּוֹרִים חִטִּים בְּשָׁנָה. הָיוּ הַכֹּל אוֹמְרִים: אֶפְשָׁר שֶׁזֶּה יָכוֹל לַעֲמֹד בְּאֶלֶף כּוֹרִים חִטִּים בְּשָׁנָה וְאֵינוֹ מְמַשְׁכְּנוֹ הַמֶּלֶךְ? אֶלָּא כָּתַב לוֹ אֲפוֹכִי! פַּעַם אַחַת שִׁיֵּר וְלֹא שָׁקַל לוֹ כְּלוּם. נִכְנַס הַמֶּלֶךְ לְבֵיתוֹ וְנָטַל בָּנָיו וּבְנוֹתָיו וְהֶעֱמִידָם עַל אֶבֶן הַמֶּכֶר. בְּאוֹתָהּ שָׁעָה יָדְעוּ הַכֹּל שֶׁלֹּא שִׁיֵּר בְּיָדוֹ כְּלוּם. אַף כָּל פֻּרְעָנִיּוֹת שֶׁהָיוּ בָּאוֹת עַל דָּוִד הָיוּ מְכֻפָּלוֹת, שֶׁנֶּאֱמַר (שמואל ב יב ו): ״וְאֶת הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם״. רַבִּי חֲנִינָה אוֹמֵר: ״אַרְבַּעְתָּיִם״ – שִׁשָּׁה עָשָׂר.
King David said before the Holy One Blessed be He. King David said before the Holy One Blessed be He: Let my transgression before You (with Bathsheva) not be written after me. The L-rd: Is it not sufficient for you that people not say: "Because he loved him, He forgave him"? An analogy: A man borrowed from the king twenty kor of wheat a year, and people said: Can this man possibly have met such a debt? It must be that the king forgave him and wrote him a settlement. Once, the king sent (demanding payment), and he did not pay, at which the king entered his house and took his sons and daughters and put them up (for sale) at the auction block — whereupon everyone knew that he had nothing (i.e., that he had not been pardoned.) Here, therefore, all of the punishments that came upon David were publicized and doubled, viz. (II Samuel 12:6) "And he (David) must pay four for the ewe." R. Chananiah says: "arbatayim" — sixteen.
אַף נָתָן הַנָּבִיא בָּא וְהוֹכִיחוֹ עַל אוֹתוֹ מַעֲשֶׂה שֶׁעָשָׂה. דָּוִד אָמַר (שמואל ב יב יג): ״חָטָאתִי לַה׳״! מֶה אָמַר לוֹ? ״גַּם ה׳ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת״. וְאוֹמֵר (תהלים נא ו): ״לְךָ לְבַדְּךָ חָטָאתִי וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי״.
And when Nathan the Prophet came and rebuked David for that act, he said (Ibid. 13) "I have sinned to the L-rd," and (Psalms 51:3) "Be gracious (chaneini) to me, O G-d, according to Your lovingkindness … (6) To You alone have I sinned and what is evil in Your eyes have I done."
שְׁנֵי פַרְנָסִים טוֹבִים עָמְדוּ לָהֶם לְיִשְׂרָאֵל: מֹשֶׁה וְדָוִד מֶלֶךְ יִשְׂרָאֵל, וְהָיוּ יְכוֹלִים לִתְלוֹת אֶת הָעוֹלָם בְּמַעֲשֵׂיהֶם הַטּוֹבִים, וְלֹא בִקְשׁוּ מִן הַמָּקוֹם שֶׁיִּתֵּן לָהֶם אֶלָּא חִנָּם. וַהֲלֹא דְבָרִים קַל וָחֹמֶר: וּמָה אֵלּוּ, שֶׁיְּכוֹלִים לִתְלוֹת אֶת הָעוֹלָם בְּמַעֲשֵׂיהֶם הַטּוֹבִים לֹא בִקְשׁוּ מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּתֵּן לָהֶם אֶלָּא חִנָּם, מִי שֶׁאֵינוֹ אֶחָד מֵאֶלֶף אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת מִתַּלְמִידֵי תַלְמִידֵיהֶם עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא יְבַקֵּשׁ מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּתֵּן לוֹ אֶלָּא חִנָּם!
Two goodly leaders rose up for Israel — Moses and David king of Israel — and they could have asked for reward on the basis of their good deeds, but they asked of the Holy One Blessed be He only that he "grace" them, (this being the thrust of "chaneini" and of "va'etchanan"). Now does this not follow a fortiori, viz.: If these, who could have asked for reward on the basis of their good deeds, asked of the Holy One Blessed be He only that He "grace" them, then we, who are not even a thousandth of the thousands and ten thousands of his disciples, how much more so should we ask of the L-rd only that He "grace" us!
דָּבָר אַחֵר: וָאֶתְחַנַּן אֶל ה׳, עֲשָׂרָה לְשׁוֹנוֹת נִקְרֵאת תְּפִלָּה: זְעָקָה, שַׁוְעָה, נְאָקָה, שֶׁנֶּאֱמַר (שמות ב כג-כד): ״וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם, וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם״. נִקְרֵאת בַּצַּר וּקְרִיאָה, שֶׁנֶּאֱמַר (שמואל ב כב ז): ״בַּצַּר לִי אֶקְרָא ה׳״. נִקְרֵאת רִנָּה וּפְגִיעָה, שֶׁנֶּאֱמַר (ירמיה ז טז): ״וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל תִּפְגַּע בִּי״. נִקְרֵאת נִפּוּל, שֶׁנֶּאֱמַר (דברים ט כה): ״וָאֶתְנַפַּל לִפְנֵי ה׳״. נִקְרֵאת פִּלּוּל, שֶׁנֶּאֱמַר (דברים ט כו): ״וָאֶתְפַּלֵּל אֶל ה׳״. נִקְרֵאת עֲתִירָה, שֶׁנֶּאֱמַר (בראשית כה כא): ״וַיֶּעְתַּר יִצְחָק לַה׳ לְנֹכַח אִשְׁתּוֹ״. נִקְרֵאת עֲמִידָה, שֶׁנֶּאֱמַר (תהלים קו ל): ״וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל״ וְגוֹ׳. נִקְרֵאת חִלּוּי, שֶׁנֶּאֱמַר (שמות לב יא): ״וַיְחַל מֹשֶׁה״ וְגוֹ׳. נִקְרֵאת תְּחִנָּה, שֶׁנֶּאֱמַר: וָאֶתְחַנַּן אֶל ה׳.
Variantly: Prayer (tefillah) is called by ten names: ze'akah, shav'ah, ne'akah, rinah, pegiah, nipul, pilul, atirah, chilui, and chinun: ze'akah — (Shemoth 2:23) "And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out ("vayizaku"). "shav'ah" — (Ibid.) "and their outcry ("shavatham") ascended." "ne'akah" — (Ibid. 24) "And G-d heard their outcry ("na'akatham"). "rinah" — (Jeremiah 7:16) "and do not raise for them an outcry ("rinah"). "pegiah" — (Ibid.) "and do not entreat ("tifg'u") Me." "nipul" — (Devarim 9:18) "And I prostrated myself ("va'ethnapal") before the L-rd as at first." "pilul" — (Ibid. 26:) "And I prayed ("va'etpallel") to the L-rd." "atirah" — (Bereshith 25:21) "And Isaac entreated ("vaye'tar Yitzchak") the L-rd for his wife." "chilui" — (Shemoth 32:11) "And Moses prayed" ("Vayechal Mosheh.") "chinun" — (Devarim 3:23) "And I entreated ("va'ethchanan") the L-rd." (Ibid.)
בָּעֵת הַהִוא לֵאמֹר, מָשָׁל לִבְנֵי מְדִינָה שֶׁהָיוּ מְבַקְשִׁים מִלִּפְנֵי הַמֶּלֶךְ שֶׁיַּעֲשֶׂה אֶת מְדִינָתָם קְלוֹנְיָא. פַּעַם אַחַת הָיוּ לוֹ שְׁנֵי אוֹיְבִים וְנָפְלוּ לְפָנָיו. אָמְרוּ: הֲרֵי שָׁעָה שֶׁנְּבַקֵּשׁ בָּהּ מִלִּפְנֵי הַמֶּלֶךְ שֶׁיַּעֲשֶׂה אֶת מְדִינָתֵנוּ קְלוֹנְיָא! כָּךְ מֹשֶׁה הָיָה מְבַקֵּשׁ מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּכָּנֵס לָאָרֶץ. כֵּיוָן שֶׁרָאָה שֶׁנָּפְלוּ סִיחוֹן וְעוֹג לְפָנָיו, אָמַר: הֲרֵי שָׁעָה שֶׁאֲבַקֵּשׁ בָּהּ מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֶכָּנֵס לָאָרֶץ! לְכָךְ נֶאֱמַר בָּעֵת הַהִוא.
"at that time": An analogy: The men of a province ask their king to make their province a colony (and exempt from taxes). Once, when two of his foes fell before it, they said: Now is the time to ask the king to grant our request. Similarly, Moses asks the Holy One Blessed be He to be allowed to enter Eretz Yisrael. When he sees Sichon and Og fallen before him, he says: This is the time to ask that my request be granted, and this is the intent of "at that time."
לֵאמֹר, זֶה אֶחָד מִן הַדְּבָרִים שֶׁאָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: הוֹדִיעֵנִי אִם אַתָּה עוֹשֶׂה לִי אִם אִי אַתָּה עוֹשֶׂה לִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי עוֹשֶׂה. (שמות יז ד) ״וַיִּצְעַק מֹשֶׁה אֶל ה׳ לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה״, שֶׁאֵין תַּלְמוּד לוֹמַר ״לֵאמֹר״, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר? אָמַר לוֹ: הוֹדִיעֵנִי אִם נוֹפֵל אֲנִי בְּיָדָם אִם לָאו. כַּיּוֹצֵא בּוֹ אַתָּה אוֹמֵר (שמות ו יב): ״וַיְדַבֵּר מֹשֶׁה לִפְנֵי ה׳״, שֶׁאֵין תַּלְמוּד לוֹמַר ״לֵאמֹר״, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר? אָמַר לוֹ: הוֹדִיעֵנִי אִם אַתָּה גּוֹאֲלָם אִם לָאו. כַּיּוֹצֵא בּוֹ אַתָּה אוֹמֵר (במדבר יב יג): ״וַיִּצְעַק מֹשֶׁה אֶל ה׳ לֵאמֹר אֵל נָא רְפָא״, שֶׁאֵין תַּלְמוּד לוֹמַר ״לֵאמֹר״, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר? הוֹדִיעֵנִי אִם אַתָּה מְרַפֵּא אוֹתָהּ וְאִם לָאו. כַּיּוֹצֵא בּוֹ אַתָּה אוֹמֵר (במדבר כז טו-טז) ״וַיְדַבֵּר מֹשֶׁה אֶל ה׳ לֵאמֹר יִפְקֹד ה׳״, שֶׁאֵין תַּלְמוּד לוֹמַר ״לֵאמֹר״, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר? אָמַר לוֹ: הוֹדִיעֵנִי אִם אַתָּה מְמַנֶּה עֲלֵיהֶם פַּרְנָסִים אִם לָאו. אַף כָּאן אַתָּה אוֹמֵר בָּעֵת הַהִוא לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר ״לֵאמֹר״, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר? אָמַר לוֹ: הוֹדִיעֵנִי אִם אֶכָּנֵס לָאָרֶץ אִם לָאו.
(Ibid.) "to say": This is one of the times when Moses says to the L-rd: Tell me whether or not You will grant my request. Similarly, (Shemoth 17:4) "And Moses cried out to the L-rd, to say: What can I do to this people?" What is the intent of "to say"? Apprise me of whether or not I will fall into their hand. Similarly (Ibid. 6:12) "And Moses spoke before the L-rd, to say": Apprise me whether or not You will redeem them. Similarly, (Bamidbar 12:13) "And Moses cried out to the L-rd to say": Apprise me whether or not You will heal her. Similarly, (Ibid. 27:15) "And Moses spoke to the L-rd, to say": Apprise me whether or not You will appoint leaders over them. Thus, here, "at that time, to say": Apprise me whether or not I will enter the land.
(דברים ג כד) ה׳, כָּל מָקוֹם שֶׁנֶּאֱמַר ה׳ – זוֹ מִדַּת רַחֲמִים, שֶׁנֶּאֱמַר (שמות לד ו): ״ה׳ ה׳ אֵל רַחוּם וְחַנּוּן״. כָּל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים – זוֹ מִדַּת הַדִּין, שֶׁנֶּאֱמַר (שמות כב ח): ״עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם״, וְאוֹמֵר (שמות כב כז): ״אֱלֹהִים לֹא תְקַלֵּל״ (דברים ג כד).
(Devarim 3:24) "O L-rd (Yod-keh-vav-keh), G-d (Elokim)": Wherever "Yod-keh-vav-keh" is written, the attribute of mercy is intended, viz. (Shemoth 34:6) "Yod-keh-vav-keh," the G-d who is merciful and gracious." Wherever "Elokim" is written, the attribute of justice is intended, viz. (Ibid. 22:8) "Unto the judges ('elohim') shall come the matter of both," and (Ibid. 27) "Elokim ([Both G-d and judges are intended]) you shall not curse."