Pisqa’ 261H:46-49; JN1:69-71 1. “And I besought (‘etkhanan) HASHEM at that time, saying:” (Dt.3:23)— this is what Scripture has said: “The oppressed beseech (takhanunim), the wealthy answer with arrogance” (Prov.18:23). 22F:36, l.2 argues that 26:2-6 is a late addition to Sifre. Cf. H: ad loc., n. 1.
Two able providers arose on behalf of Israel— Moses and David, king of Israel. Moses said before the Blessed Holy One: Master of the World! Let my transgression be recorded in Scripture after me, so that people will not say: Moses apparently forged texts of the Torah, or, he said something that was not commanded!3Cf. Sifre Nu 137; SZ, pinkhas 19. There is an analogy— a king decreed that whoever ate unripe figs of the Sabbatical Year would be led in shame around the stadium. Now, a certain well-born lady picked and ate some unripe Sabbatical figs. So they led her around the stadium. She said to the king: I beg you, M’Lord King! Expose the nature of my fault, so that the town’s people will not say: apparently, they found in her some hint of adultery, or, she dabbled in witchcraft! But when they see the unripe figs hanging on my neck, they will know that I am being led around for the sake of these.4Cf. Sifre Nu 137. Thus said Moses before the All-Present: let my transgression be recorded in Scripture after me! Said the Holy One to him: Look! I’m writing that it only concerned the waters [of Meribath-kadesh], for it is said: “When you rebelled against my order . . .at the waters” (Nu.27:14).5Cf. Sifre Nu 137.
3. R. Shimon says: there is an analogy— a king was traveling with his son in the royal carriage. When they reached a narrow spot the carriage overturned on his son. His eye was blinded. His hand was severed. His leg was broken. Now, whenever the king would revisit that place, he would say: Here my son was hurt! Here his eye was blinded! Here his hand was severed! Here his leg was broken! So, too, the All-Present makes three mentions of “The waters of Meribah” (Ex.17:8), “The waters of Meribah” (Nu.20:13), “The waters of Meribah” (Nu.27:14). As if to say, here I resolved to kill Miriam (Ex.17:8); here I resolved to kill Aaron (Nu.20:13); here I resolved to kill Moses (Nu.27:14)! So He says: “May their judges slip upon the rock, but let my words be heard” (Ps.141:6)—
David said before the All-Present: let my transgressions not be recorded in Scripture after me! Said the All-Present to him: does it mean nothing to you that people will say: Because He loved him, He pardoned him?4. There is an analogy— A certain man borrowed a thousand kor of wheat per year from the king. Everyone said: can he possibly handle a debt of a thousand kor of wheat per year? Won’t the king seize his collateral? Instead, he wrote the borrower a note of settlement. One time, the man had no surplus, and he could pay nothing. The king entered his house, took his sons and daughters, and put them up for sale. At that moment, everyone knew that he had no surplus.5. Also: Every punishment that came upon David was multiplied, for it is said: “And for the lamb he must pay four times” (2Sam.12:6). R. Hanina says: Four times? Actually, he paid sixteen times!
Also, Nathan the prophet came and rebuked him for that same deed he had committed.6I.e., the killing of Uriah the Hittite so as to take his wife (2 Sam.12:9-10). David said: “I have sinned against HASHEM!” (2Sam.12:13). What did Nathan say in reply? “HASHEM has indeed removed your sin, you shall not die” (2Sam.12:13). And He says: “Against You alone have I sinned, and I have done wrong in Your sight” (Ps.51:6)
6. Two able providers arose on behalf of Israel— Moses and David, king of Israel. Now, it might have been possible to sustain the whole world by their good deeds. But they didn’t request anything for themselves from the All-Present unless it was given freely.7Cf. Sifre Nu 41. Now doesn’t it follow logically? Just as these two, who were able to sustain the world by their good deeds, never requested anything for themselves from the Blessed Holy One, unless it was given freely— all the more so for one who, [like us,] is but one thousandth and one ten thousandth of their disciples’ disciples, that he should only request what is given freely.
7. Another word: “And I besought HASHEM” (Dt.3:23). Ten scriptural expressions denote prayer:8At least 13 synonyms are listed here. F:39, l.3 reconciles the count. calling out; crying out; groaning— for it is said: “And the Israelites sighed from the labor, and they called out, and their crying out rose up, and God heard their groaning” (Ex.2:23-24). Prayer is also indicated by [being] in trouble and calling upon— for it is said: “In trouble, I call upon HASHEM” (2 Sam.22:7). Prayer is also indicated by song and accosting— for it is said: “Do not pray for this people, and don’t lift up song and prayer in their name, and don’t accost Me” (Jer.7:15). Prayer is also indicated by prostration, for it is said: “And I prostrated myself before HASHEM” (Dt.9:25). Prayer is also indicated by self-scrutiny, for it is said: “And I scrutinized myself (‘etpalel) before HASHEM” (Dt. 9:26). Prayer is also indicated by entreaty, for it is said: “And Isaac entreated HASHEM” (Gn.25:21). Prayer is also indicated by standing, for it is said: ”And Pinhas stood and prayed” (Ps.106:30). Prayer is also indicated by imploring (khilui), for it is said: “And Moses implored” (Ex.32:11). Prayer is also indicated by beseeching, for it is said: “And I besought HASHEM” (Dt.3:23).
8. “At that time” (Dt.3:23). An analogy— the people of a certain place petitioned the king to declare their city a colony [of Rome]. Once he had two enemies who fell before him in battle. Then the people said: now is the time to petition the king to declare our city a colony. Thus did Moses petition the Blessed Holy One to enter the Land. When he saw Sihon and Og fall before Him, Moses said: Now is the time to petition the Holy One to enter the Land. Therefore it is said: “at that time (Dt.3:23)”— [when the Holy One is flush with victory].
9. “Saying” (Dt.3:23)— this is one of the things that Moses said before the All-Present: Tell me, will you act on my behalf or not? Said the Holy One: I will act. “Now Moses called out to HASHEM, saying: What shall I do with this people!” (Ex.17:4). The Teaching needn’t mention, saying. So what does the Teaching mean by saying? Moses said to Him: Tell me, will I fall at their hands or not? Similarly, you say:9Finkelstein (F:40, l,9) regards the minimized material as a marginal addition to the Sifre. “And Moses spoke before HASHEM, saying:” (Ex.6:12). The Teaching needn’t mention, saying. So what does the Teaching mean by saying? Moses said to Him: Tell me, will You redeem them or not? Similarly, you say: “And Moses called out to HASHEM, saying: God, please heal her!” (Nu.12:13). The Teaching needn’t have mentioned, saying. So what does the Teaching mean by saying? Tell me, will You heal her or not? Similarly, you say: “And Moses spoke to HASHEM, saying, let HASHEM . . . appoint” (Nu.27:15-16). The Teaching needn’t mention, “saying.” So what does the Teaching mean by “saying?” He said to Him: tell me, will You appoint for them providers or not?10F:41.l.6 considers this material in reduced type (at Pisqa’ 26.9) to be marginal addition. Here, too, you can say: “At that time, saying:” (Dt.3:23) The Teaching needn’t mention, saying. So what does the Teaching mean by saying? Moses said to Him: tell me, will I enter the Land or no?
10. “M’Lord, HASHEM!” (Dt.3:24)— wherever HASHEM is mentioned, this refers to the attribute of mercy, for it is said: “HASHEM, HASHEM—God (‘el) merciful and compassionate” (Ex.34:6). Wherever God (‘elohim) is mentioned— this refers to the attribute of judgment, for it is said: “The case of both parties will come before the judges (‘elohim)” (Ex.22:8), and He says: “Do not curse the judges (‘elohim)” (Ex.22:27).
(דברים ג כג) וָאֶתְחַנַּן אֶל ה׳ בָּעֵת הַהִוא לֵאמֹר, זֶהוּ שֶׁאָמַר הַכָּתוּב (משלי יח כג) ״תַּחֲנוּנִים יְדַבֶּר רָשׁ וְעָשִׁיר יַעֲנֶה עַזּוֹת״.
Pisqa’ 261H:46-49; JN1:69-71
1. “And I besought (‘etkhanan) HASHEM at that time, saying:” (Dt.3:23)—
this is what Scripture has said:
“The oppressed beseech (takhanunim), the wealthy answer with arrogance” (Prov.18:23).
22F:36, l.2 argues that 26:2-6 is a late addition to Sifre. Cf. H: ad loc., n. 1.
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 able providers arose on behalf of Israel—
Moses and David, king of Israel.
Moses said before the Blessed Holy One:
Master of the World!
Let my transgression be recorded
in Scripture after me,
so that people will not say:
Moses apparently forged texts of the Torah,
or, he said something that was not commanded!3Cf. Sifre Nu 137; SZ, pinkhas 19.
There is an analogy—
a king decreed that
whoever ate unripe figs of the Sabbatical Year
would be led in shame around the stadium.
Now, a certain well-born lady
picked and ate some unripe Sabbatical figs.
So they led her around the stadium.
She said to the king:
I beg you, M’Lord King!
Expose the nature of my fault,
so that the town’s people will not say:
apparently, they found in her
some hint of adultery,
or, she dabbled in witchcraft!
But when they see the unripe figs
hanging on my neck,
they will know that
I am being led around for the sake of these.4Cf. Sifre Nu 137.
Thus said Moses before the All-Present:
let my transgression be recorded
in Scripture after me!
Said the Holy One to him:
Look! I’m writing that it only
concerned the waters [of Meribath-kadesh],
for it is said:
“When you rebelled against my order
. . .at the waters” (Nu.27:14).5Cf. Sifre Nu 137.
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״.
3. R. Shimon says:
there is an analogy—
a king was traveling
with his son in the royal carriage.
When they reached a narrow spot
the carriage overturned on his son.
His eye was blinded.
His hand was severed.
His leg was broken.
Now, whenever the king
would revisit that place,
he would say:
Here my son was hurt!
Here his eye was blinded!
Here his hand was severed!
Here his leg was broken!
So, too, the All-Present
makes three mentions of
“The waters of Meribah” (Ex.17:8),
“The waters of Meribah” (Nu.20:13),
“The waters of Meribah” (Nu.27:14).
As if to say,
here I resolved to kill Miriam (Ex.17:8);
here I resolved to kill Aaron (Nu.20:13);
here I resolved to kill Moses (Nu.27:14)!
So He says:
“May their judges slip upon the rock,
but let my words be heard” (Ps.141:6)—
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.
David said before the All-Present:
let my transgressions not be recorded
in Scripture after me!
Said the All-Present to him:
does it mean nothing to you
that people will say:
Because He loved him, He pardoned him?4. There is an analogy—
A certain man borrowed a thousand kor
of wheat per year from the king.
Everyone said: can he possibly handle a debt
of a thousand kor of wheat per year?
Won’t the king seize his collateral?
Instead, he wrote the borrower a note of settlement.
One time, the man had no surplus,
and he could pay nothing.
The king entered his house,
took his sons and daughters,
and put them up for sale.
At that moment,
everyone knew that he had no surplus.5. Also:
Every punishment that came upon David was multiplied,
for it is said:
“And for the lamb he must pay four times” (2Sam.12:6).
R. Hanina says:
Four times?
Actually, he paid sixteen times!
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״.
Also, Nathan the prophet came and rebuked him
for that same deed he had committed.6I.e., the killing of Uriah the Hittite so as to take his wife (2 Sam.12:9-10).
David said:
“I have sinned against HASHEM!” (2Sam.12:13).
What did Nathan say in reply?
“HASHEM has indeed removed your sin,
you shall not die” (2Sam.12:13).
And He says:
“Against You alone have I sinned,
and I have done wrong in Your sight” (Ps.51:6)
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!
6. Two able providers arose on behalf of Israel—
Moses and David, king of Israel.
Now, it might have been possible
to sustain the whole world by their good deeds.
But they didn’t request anything
for themselves from the All-Present
unless it was given freely.7Cf. Sifre Nu 41.
Now doesn’t it follow logically?
Just as these two,
who were able to sustain the world by their good deeds,
never requested anything for themselves
from the Blessed Holy One, unless it was given freely—
all the more so
for one who, [like us,] is but one thousandth and
one ten thousandth of their disciples’ disciples,
that he should only request what is given freely.
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׳.
7. Another word:
“And I besought HASHEM” (Dt.3:23).
Ten scriptural expressions denote prayer:8At least 13 synonyms are listed here. F:39, l.3 reconciles the count.
calling out;
crying out;
groaning—
for it is said:
“And the Israelites sighed from the labor,
and they called out,
and their crying out rose up,
and God heard their groaning” (Ex.2:23-24).
Prayer is also indicated by [being] in trouble and calling upon—
for it is said:
“In trouble, I call upon HASHEM” (2 Sam.22:7).
Prayer is also indicated by song and accosting—
for it is said:
“Do not pray for this people, and don’t lift up song and prayer in their name,
and don’t accost Me” (Jer.7:15).
Prayer is also indicated by prostration,
for it is said:
“And I prostrated myself before HASHEM” (Dt.9:25).
Prayer is also indicated by self-scrutiny,
for it is said:
“And I scrutinized myself (‘etpalel) before HASHEM” (Dt. 9:26).
Prayer is also indicated by entreaty,
for it is said:
“And Isaac entreated HASHEM” (Gn.25:21).
Prayer is also indicated by standing,
for it is said:
”And Pinhas stood and prayed” (Ps.106:30).
Prayer is also indicated by imploring (khilui),
for it is said:
“And Moses implored” (Ex.32:11).
Prayer is also indicated by beseeching,
for it is said:
“And I besought HASHEM” (Dt.3:23).
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.
8. “At that time” (Dt.3:23).
An analogy—
the people of a certain place
petitioned the king to declare
their city a colony [of Rome].
Once he had two enemies
who fell before him in battle.
Then the people said:
now is the time
to petition the king to declare our city a colony.
Thus did Moses petition
the Blessed Holy One to enter the Land.
When he saw Sihon and Og fall before Him,
Moses said:
Now is the time to petition the Holy One to enter the Land.
Therefore it is said:
“at that time (Dt.3:23)”—
[when the Holy One is flush with victory].
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.
9. “Saying” (Dt.3:23)—
this is one of the things that Moses said
before the All-Present:
Tell me, will you act on my behalf or not?
Said the Holy One:
I will act.
“Now Moses called out to HASHEM, saying:
What shall I do with this people!” (Ex.17:4).
The Teaching needn’t mention, saying.
So what does the Teaching mean by saying?
Moses said to Him:
Tell me, will I fall at their hands or not?
Similarly, you say:9Finkelstein (F:40, l,9) regards the minimized material as a marginal addition to the Sifre.
“And Moses spoke before HASHEM, saying:” (Ex.6:12).
The Teaching needn’t mention, saying.
So what does the Teaching mean by saying?
Moses said to Him:
Tell me, will You redeem them or not?
Similarly, you say:
“And Moses called out to HASHEM, saying:
God, please heal her!” (Nu.12:13).
The Teaching needn’t have mentioned, saying.
So what does the Teaching mean by saying?
Tell me, will You heal her or not?
Similarly, you say:
“And Moses spoke to HASHEM, saying,
let HASHEM . . . appoint” (Nu.27:15-16).
The Teaching needn’t mention, “saying.”
So what does the Teaching mean by “saying?”
He said to Him:
tell me, will You appoint for them providers or not?10F:41.l.6 considers this material in reduced type (at Pisqa’ 26.9) to be marginal addition.
Here, too, you can say:
“At that time, saying:” (Dt.3:23)
The Teaching needn’t mention, saying.
So what does the Teaching mean by saying?
Moses said to Him:
tell me, will I enter the Land or no?
(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).
10. “M’Lord, HASHEM!” (Dt.3:24)—
wherever HASHEM is mentioned,
this refers to the attribute of mercy,
for it is said:
“HASHEM, HASHEM—God (‘el) merciful and compassionate” (Ex.34:6).
Wherever God (‘elohim) is mentioned—
this refers to the attribute of judgment,
for it is said:
“The case of both parties will come before the judges (‘elohim)” (Ex.22:8),
and He says:
“Do not curse the judges (‘elohim)” (Ex.22:27).