Connecting Moshe's Plea to Spiritual Elevation
We can connect all of this with that which the Alter Rebbe explains in Likkutei Torah regarding the statement: “The term ‘וָאֶתְחַנַן’ is nothing but a request for a ‘free gift’”. That through his entry into Eretz Yisroel (about which Moshe pleads: וְאֶרְאֶה וְגוֹ׳ אֶעְבְרָה־נָא “Pray let me cross over and see”) Moshe Rabeinu wanted to bring up the B’nei Yisroel to a spiritual level that they would not otherwise be able to attain through their own efforts. This symbolises an Isarussa Dil’eilah which is way beyond the reach of an Isarussa Diletatoh. This is the meaning of the term ‘Matnas Chinom’ as in ‘free - without Mitzvos’, hence a spiritual level beyond Mitzvos.
The Sifri and Medrash Rabbah on Prayer
With this we can explain the rationale of the Sifri when he says that ‘וָאֶתְחַנַן’ is not one of the ten expressions of prayer. This is because prayer is an Avodah that one operates from his own efforts down below with ‘Isarussa Diletatoh’.
Therefore, in order to have Hakodosh Boruch Hu fulfil Moshe’s request of אֶעְבְרָה־נָא וְאֶרְאֶה וְגוֹ׳ “let me cross over and see,” that would have caused a Divine revelation in the manner of an Isarussa Dile’eilah to have an effect on the B’nei Yisroel, he needed to make his request in this same vein. In other words, to request (not in a manner of prayer which is connected with his merits, but in a manner of) pure ‘Matnas Chinom’ that is not connected with any merits etc.
However, the Medrash Rabbah holds that ‘וָאֶתְחַנַן’ is one of the ten expressions of prayer. This will be better understood through the prism of that which it says in Likkutei Torah, that Moshe’s above-mentioned request (That the ‘Isarussa Dile’eilah’ which transcends the ‘Isarussa Dile’tatoh’ shall be revealed) is a part of Torah because through it the state of ‘I am who I am’ is drawn down into this world which is a much higher level than ‘Isarussa Diletatoh’ and does descend as a gift.
The Role of Torah and Tefilah
However, according to this, why do they say that Moshe’s request was not yet fulfilled—we have the Torah through which we have an ‘Isarussa Dile’eilah’ without any ‘Isarussa Diletatoh’? (See Loshon Kodesh footnote at end of Maamor) In answer to this the Tzemach Tzedek explains: That Moshe’s request was that the Hamshocha that comes through Torah (which comes as a gift and as ‘Isarussa Dile’eilah’ as mentioned) should have a real effect on the world below.
For this is the advantage in the novelty of ‘Tefilah’ over Torah study. The effect of the Torah is primarily above (in the lofty world of ‘Atzilus’) in the upper worlds (this is the concept that Hakodosh Boruch Hu reads the Torah above in unison with a Jew who reads below). Whereas ‘Tefilah’ effects change to the created beings from what they were to heal the ailing, to bring down rain etc. This is because prayer comes from below to above therefore it affects the world down here, for this is the place where the prayers are.
Moshe's Intention: Combining Both Virtues
The change that Moshe wanted to make was that even when drawing down a Hamshocha below it should also be in a way of ‘Isarussa Dile’eilah’ (through Torah). Therefore the ‘Medrash Rabbah’ holds that even Moshe’s request for a ‘Matnas Chinom’ was an expression of prayer being that Moshe wanted to combine both virtues that even though the Hamshocha is coming in a manner of ‘Matnas Chinom’ (‘Isarussa Dile’eilah’) Moshe wanted it to be extended all the way down into this lowly world (in the place where the prayer is).
Therefore, in Moshe’s prayer there were both aspects: an expression of prayer but [also] in a manner of a request for a ‘Matnas Chinom’.
