דברים פרק לב, ג כ ִּי ש ֵׁם ה' אֶקְרָ א הָבו גֹדֶל לֵׁאלֹ קינו When I pronounce G-d’s name, give greatness to our G-d
Yuma 37a
When Moshe began to tell over the Shira (of HaAzinu), he told Yisrael I will make a blessing and you will answer after it, amen. This is the intent of “I will call”, to make a beginning blessing prior to learning Torah.
Rashi
"כי" in this verse means “when.” Until this point Moshe spoke to the Heavens and the Earth. In this verse he begins to speak to the Jews that when you enter the land, you need to provide greatness to the name of G-d by answering ברוך שם כבוד מלכותו after a blessing in the Mikdash and amen when outside of the Mikdash.
Targum Unkelos
The word "אקרא" does not mean “I will call” but means “I will pray.”
Daas Yonasan
Moshe teaches the proper method of calling to HaShem. One does simply jump into song of praise with immediate mention of the Holy name. One must preface the calling with a proper introduction of 85 letters and 21 words (in the first two verses of the Shira until this third verse). This is the exact number of letters and words found in the Parsha of ויהי בנסוע.
Chizkuni
Chaza”l established that in each of the Kedusha responses one says at least 21 words and 85 letters prior to mentioning the name of G-d.
נקדש שמך (Askenazi nusach) has exactly 21 words and 85 letters.
נקדישך (Sefardi/Chasidic nusach) has 22 words and 85 letters.
Ibn Ezra
Moshe is still talking to the Heavens and the Earth (from prior two verses) that in recognizing their greatness they recount the praise of their Creator.
Paneach Raza
When one recounts the praises of G-d regarding the future functions of the Creation whether for good or for bad, one should respond by attributing greatness to HaShem and not have thoughts regarding the matter.
Minchah Belulah
The word "כי" in this verse means to give a reason. When Moshe began “Listen the Heavens”, the worlds objected and made a commotion. Therefore, Moshe said that “the name of HaShem I call” and the worlds were quiet, listening to Moshe.
Tzur Hamor
This forthcoming song of Moshe is composed of the names of G-d. The Song contains 42 verses and each verse corresponded to a letter from the 42-letter name of G-d. (third letter is "ג" as in the word גדל)
R’ Efraim
“Give greatness” הבו (Gematria of 13) indicates that one begins Divine service upon reaching the age of 13, becoming fit to lead the services at a minyan.
Berachos 48a
Three that eat together are obligated to make a “Ziman” (formal invite to bless together); הבו plural (minimum of two) and אקרא one that invites = three.
According the Askenazi nusach “Ki Shem HaShem Ekra” appears before “HaShem S’fasai Tiftach” at the start of the Amida only for Mincha and Musaf, but is not said for Shacharis or Ma'ariv. The simple reason is that in Shacharis and Ma'ariv, the blessing of “Ga’al Yisrael” is said before the Amida and saying “Ki Shem” would be an invalid interruption between Ga’al Yisrael and the Amida. However, in Musaf and Mincha, “Ga’al Yisrael” is not present (Kaddish is said before the Amida). Therefore, it is acceptable to say “Ki Shem” there. The recitation of “Ki Shem” is found in the Machzor Vitri, but not in the siddurim of Rav Amram Gaon or Saadia Gaon. The Rambam omits both “Ki Shem” and “HaShem S’fasai.” The words are a meaningful preamble to our tefillos since we seek to ascribe greatness to G-d when we mention His name acknowledging that His ways are just, His word is true and His prophesies of Redemption will come true.
