Chasidut על ישעיהו 3:2

Exodus 15,3.“The Lord is a man of war, ‎nonetheless His name is Hashem, i.e. the ‎Merciful One.” The author refers to a ‎commentary of his on psalms 90,1 ‎תפלה למשה איש האלוקים‎, ‎‎“a prayer by Moses, the man of G’d.” He repeats a ‎theme he has dwelled on repeatedly, that it is the ‎primary effort of the righteous during all of their lives ‎to make their contribution to G’d dispensing the ‎maximum amount of His largesse for His creature. The ‎prayers of the righteous are not concerned with asking ‎for their personal well being, but with asking for the ‎well being of the community within which they live. We ‎perceive of G’d as “garbing” Himself in the mantle ‎woven by the prayers of the righteous. This explains ‎why Moses referred to G’d as ‎איש‎, “man.” A righteous ‎person in our time is comparable to Moses in his time. ‎The Talmud in Shabbat 101 confirms this by ‎saying that every righteous person in our time may be ‎called “Moses,” hence the commencement of psalm 90 ‎with the words ‎תפלה למשה‎, do not refer only to the ‎original Moses. The message of the psalm is that the ‎prayers of the righteous in our generation are as ‎effective in their effect on G’d as the prayers of Moses ‎in his time. G’d garbing Himself with the prayers of the ‎righteous is something that is the case only when the ‎result (G’d’s largesse) is to become manifest ‎immediately as beneficial. When G’d responds ‎negatively to our prayers He is never referred to as ‎איש‎. ‎Hence the meaning of Bileam’s blessing in Numbers ‎‎23,19 ‎לא איש א-ל ויכזב‎, “G’s is not like man who deceives,” ‎teaches that the negative virtue of deceiving is called ‎כזב‎. We never find the term ‎איש‎ applied to G’d when He ‎is active in His attribute of Justice, decreeing ‎punishment on His people. This remains true even if in ‎answer to the prayers of the righteous He decrees ‎judgment on our adversaries. In such instances He may ‎be referred to as ‎גבור‎, Warrior, or some other name ‎depicting His attribute of Justice. [This is the ‎difference between G’d as ‎איש מלחמה‎ and elsewhere as ‎גבור מלחמה‎, (Isaiah 3,2; psalms 24,8) To make the ‎distinction clear, Moses, repeats ‎ה' שמו‎, His name, ‎predominantly is Hashem, the Merciful ‎One].‎