HaShem, Slow to Anger, Abundant in Kindness, Forgiver of Iniquity and Willful Sin, and Who cleanses - but does not cleanse completely, recalling the iniquity of parents upon children to the third and fourth generations. (BeMidbar 14,18)
Klal Yisrael performed a colossal sin, the sin of the Meraglim. They sent spies to spy out the land of Eretz Yisrael. The overall report of the spies was negative, and Klal Yisrael did not want to enter the land of Ererz Yisrael. Moshe Robbeinu asks Hakodosh Boruch Hu to forgive Klal Yisrael. Rosh Hashanah 17b.
After the Cher Ha' eigel, Hakodosh Baruch Hu taught Moshe how Klal Yisrael can achieve a Kapporah (forgiveness) for their sins. It is what we know as the thirteen Mlddos of Rochamlm (Shmos 34,6-7).
במדבר יד יח ה', אֶרֶךְ אַפַיִם וְרַב-חֶסֶד, נֹשֵׂא עָוֹן, וָפָשַע; וְנַקֵׂה, לֹא יְנַקֶה--פֹקֵׂד עֲוֹן אָבוֹת עַל-בָנִים, עַל-שִלֵׂשִים וְעַל-רִ בֵׂעִים
יט סְלַח -נָא, לַעֲוֺן הָעָם הַזֶּה--כְגֺדֶּל חַסְדֶּךָ וְכַאֲשֶׁר נָשָאתָה לָעָם הַזֶׁה, מִמִצְרַיִם וְעַד-הֵנָה.
שמות לד ו וַיַעֲבֺר ה ' עַל -פָנָיו, וַיִּקְרָא, ה ' ה' ,אֵׂ -ל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַיִם, וְרַב-חֶסֶד וֶאֱמֶ ת
ז נֹצֵׂר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֹן וָפֶשַע וְחַטָאָה; וְנַקֵׂה, לֹא יְנַקֶה--פֹקֵׂד עֲוֹן אָבוֹת עַל -בָנִים וְעַל-בְנֵׂי בָנִים, עַל-שִלֵׂשִים וְעַל-רִ בֵׂעִים
If Moshe was taught that the way to achieve a Kapporah is through the 13 Middos - why does he not say all of them here, by the Chet of the Meraglim? Why did Moshe exclude some of the 13 Middos of Rachamim?
Ramban
Moshe did not say ''Truth", for in fact according to the attribute of Truth Klal Yisrael would have been liable to death.
"Preserver of Kindness for thousands of generations”, was omitted by Moshe because he was not invoking the merit of the Avos. Moshe did not mention the Avos Hakdoshim in this Tefilah because the Land of Eretz Yisrael was given lo the Avos, and Klal Yisrael inherited it from them. However, Klal Yisrael were rebelling against their lathers, and did not want the gift of Eretz Yisrael that was granted to them. How could Moshe invoke the merits of the Avos to achieve a pardon for Klal Yisrael’s sin, when Klal Ylsrael were disconnecting themselves from the Avos by not wanting this gift?
"Error" was not mentioned by Moshe far Kia/ Yisrael were intentional and willful sinners here; it was not an error.
"Compassionate and Gracious", I do not know why Moshe omitted this. Perhaps Moshe knew that the strict justice was outstretched, and that HaShem would not forgive Klal Yisrael forever. Therefore, Moshe only requested that HaKodesh Baruch Hu not slaughter them like sheep in the wilderness. HaKodesh Baruch Hu responded to Moshe, "I have forgiven in accordance with your word", meaning that HaShem will be Slow lo Anger and Abundant in Kindness, but not forgive Klal Yisrael completely
Rabeinu Bachayei
The reason he did not mention the attributes "Compassionate and Gracious" is because these attributes are invoked on behalf of people who are confident that their merits exceed their demerits. The Jewish people’s merits at this time were clearly in the minority and any mention of these attributes of G’d would have been provocative rather than designed to appease G’d’s anger.
Moshav Zekanim
In the 13 Middos, the Shem Havayoh is mentioned twice: once for when one sins and does Teshuva, Hakodosh Baruch Hu forgives him, and once for one who sins and although he has not done Teshuva yet, Hakodosh Baruch Hu still forgives. Moshe only mentioned one Shem Havayoh here, for Klal Yisrael had not done Teshuva yet for the sin of the Meraglim. Therefore, only the Shem Havoyoh representing forgiveness even before Tcshuva could be said.
Paneach Raza
The Shem HaShem of E-l was omitted here for this Name represents the strength of the Ribbono Shel 0lam. Klal Yisrael did not believe at this point in timei n the strength of the Ribbono Shel Olom, and were therefore fearful of entering Eretz Yisrael. Being that Klal Yisrael did not believe in the strength of the Ribbono Shel 0lam, Moshe omitted it, for it would not help Kia/ Yisrael.
Rabeinu Bachayei
Why over here is the Shem HaShem used only once, while by the Chet of the Eigel, Shem HaShem is used twice? The first Shem of HaShem, which denotes mercy, refers to before sin, while the second Shem refers to after sin. Being that Klal Yisrael had already sinned, only the second Shem of HaShem is used.
Kli Yakar
"And HaShem said, I have forgiven because of your words." Moshe Rabbeinu asked HaShem that the punishment to Klal Yisrael should not come at once, rather it should be spread over a period of time. HaShem responded that He would forgive Klal Yisrael as Moshe requested, that the punishment will be spread over time.
Meschech Chochmah
Why did Moshe omit the Midah of Emes here? Truthfulness is mentioned when asking for fulfillment of a promise. After the Chet Ha'eigel, Moshe recalled the merit of the Avos and Hashem's promise to them to make their descendants the chosen and eternal nation. Klal Yisrael performed a grave sin by making an Eigel, and their punishment for them to be destroyed. Moshe "reminded Hakodesh Baruch Hu of the Midah of Emes, so that HaShem would keep His promise and not destroy Kial Yisrael HaShem did promise the Avos that Klal Yisroef would receive the Land of Eretz Yisrael According to the Torah, if one does not want a gift. The giver is not allowed to force it upon him. Being that Klal Yisrael did not want this gift of Eretz Yisrael. Moshe could not invoke the Midah of Emes, for HaShem wanted to fulfill His promise. but Klal Yisrael did not want it.
Imrei Shefer
It seems that the word, “like you said” is extra. Why didn't the Posuk just say, Hakodosh Baruch Hu forgave Klal Yisrael? After the Chet Ha'eigel, HaKodesh Baruch Hu decreed that Klal Yisrael would be destroyed. Moshe initially requested a pardon for Klal Yisrael that they should not be destroyed (Shmos 32:34). HaKodesh Boruch Hu granted Klal Yisrael that pardon, that they not be destroyed, yet they did not achieve a complete atonement. Once again Moshe went to Hakodesh Baruch Hu to attain a complete atonement (Shemos 33 :13). which HaKodesh Baruch Hu granted at that time. The Gemara (Rosh HaShanah 4b) states a concept “if you seized a large amount, you may not have seized it at all; if you seized a small amount, you have certainly seized that." Moshe Robbeinu did not attempt to seize a large amount, for perhaps he would end up with nothing. By the Chet of the Meraglim, Moshe wanted to repeat what he had done earlier; first achieve an atonement that Klal Yisrael should not be destroyed, and then achieve a complete atonement. HaKodesh Baruch Hu told him that you will only achieve atonement as per "your words" now, but will not achieve for Klal Yisrael a complete atonement.
Bais Avrohom
"Forgive now the iniquity of this people according to the greatness of Your Kindness." Moshal -A king celebrated his birthday by hosting a lavish feast for his ministers. The invited guests ate to their hearts' content, yet much food remained. Since it was inappropriate to discard food from the king's birthday, they decided to invite the general public to partake of the lavish leftovers. The general public ate to their heart's content, and there was still more food. They had no choice but to invite the prisoners, even those on death row, to partake of the leftovers from the royal banquet. Nimshal - Hakodosh Baruch Hu's Kindness and Mercy is infinite. There is endless leftover "food", so that even the lowest of the low receive His Kindness. Therefore, we ask HaKodesh Baruch Hu to forgive us according to His Kindness.
Nesivos Shalom
Every sin one does brings punishment. It is one of the principles of our faith that there is a Judge Who allocates justice, rewarding good deeds, and punishing for evil deeds. However, there is an even greater consequence of sin, in that distance is placed between the sinner and HaKodesh Baruch Hu. When a son sins against his father, he is prepared to accept any punishment as long as his relationship with his father remains the same. Klal Yisrael are prepared to accept any punishment as long their connection to their Father, Hakodesh Baruch Hu, remains intact. Hakodesh Baruch Hu said that He will forgive Klal Yisrael, and they will remain connected to Him. However, a punishment would still be meted out.
Rabeinu Yoel
סלחתי I forgive you- It was because the ס (60)0,000 of Klal Yisrael accepted the לחת (tables) which had the “Yud” Aseres Hadibros, that HaKodesh Baruch Hu accepted Moshe's words.
Meor V’Shemesh
Emes is for use, since through the Midah of Emes the sin cannot be rectified. What Moshe asked for was that Hakodesh Baruch Hu delay His anger so that there should be future generations with Tzaddikim, who will achieve atonement for their fathers.
Daas Torah
Rashi says that this applies to both Tzaddikim and Resho'im. Rashi is telling us that even with the wicked, where it seems that there is no hope for Teshuva to ever be done, even for them Hakodesh Baruch Hu invokes this Midah of delaying His anger to give them ample time to do Teshuva
Minchah Belulah
The Midah of Emes is omitted here because one is measured the way one measures oneself. Being that the Meraglim spread lies, not Emes, about Eretz Yisrael, Moshe did not daven to HaShem to help Klal Yisrael achieve atonement with Emes.
Rabeinu Yoel
The first and last letters ה נק ו ה נק י spells the Shem HaShem of "Havayoh". The remaining letters spell קנקן ·. (jug) as found Avos 4:27 “do not look at the jug, but at what is in it." The Shem Havoyah in "At Bosh" is the Gematriah of 300, which is the same Gematriah of קנקן 300. We see from here that the "Jug" and what is in it are the same. There are great hidden secrets here, as there are to every single crown of every letter of the Torah. (Perhaps an understanding of this P'shat is that Hakadesh Baruch Hu is the same at all times. It is people who change, and HaKodesh Baruch Hu must deal with people as they are. It was because Klal Yisrael did not want to go into Eretz Yisrael, for they did not have enough belief in HaKodesh Baruch Hu to conquer all, that the Midah of Emes could not be utilized to help Klal Yisrael).
Hadar Zekeinim
There are two Shem Havayoh in the 13 Middos - one representing Midas HaDin, and one representing Midas HaRachomim. Since here Moshe only wanted the Midas HaRachamim, he only mentioned the Shem Havayah once, the Midas HaRachamim. Moshe also omitted the Shem HaShem of E-l for that Name also represents Din.
Based on Parsha Pshetel
