כִּֽי־עִמְּךָ֥ הַסְּלִיחָ֑ה לְ֝מַ֗עַן תִּוָּרֵֽא׃
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Ramban
Before Moses commenced the explanation of the Torah he began to reprove them, reminding them of their sins, How oft did they rebel against Him in the wilderness,11Psalms 78:40. and how the Holy One, blessed be He, conducted Himself towards them with the attribute of mercy. This was to inform them of His mercies towards them; also, that they be chastised by his words so that they would not revert to their degradation lest they be swept away in all their sins,12Numbers 16:26. and [finally] to strengthen their hearts by informing them that He will always conduct Himself towards them with the attribute of mercy, and hence a person should not feel that he will not be able to inherit the Land because — since there is no person that does not sin13See Ecclesiastes 7:20. — the attribute of judgment would at once be aimed against him and he would be destroyed. Therefore Moses our teacher informed them that the Holy One, blessed be He, is the Merciful One, full of mercy, since the forgiveness and pardon which come from Him, blessed be He, are an assistance and help to people in serving Him, similar to what Scripture says, For with Thee is forgiveness, that Thou mayest be feared.14Psalms 130:4. G-d forgives in order to turn man’s heart towards Him in reverence, for, without Divine pardon, man would be in constant fear of being lost in his sin and therefore incapable of revering Him.
Ramban
I AM THE G-D OF THY FATHER. In accordance with the plain meaning of Scripture, this is equivalent to saying, “the G-d of thy fathers.” However, He mentions the singular instead of the plural, for the intent is “the G-d of each one of your ancestors,” since people refer to all ancestors as fathers. Similarly: the G-d of thy father David;154II Kings 20:5. These words were spoken by the prophet Isaiah to King Hezekiah. Now since David was not Hezekiah’s father, it proves that people call an ancestor “father.” this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him,155Further, 15:2. meaning “the G-d of my fathers.”
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.156Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.157The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. In the opinion of our Rabbis,158Shemoth Rabbah 3:1. [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].159The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,160See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],161“It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.162Further in Verse 15.
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.156Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.157The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. In the opinion of our Rabbis,158Shemoth Rabbah 3:1. [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].159The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,160See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],161“It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.162Further in Verse 15.
Rabbeinu Bahya
וכפר עליו הכהן....ונסלח לו, “and the Priest will provide him atonement....and it shall be forgiven him.” Forgiveness will originate in heaven as the guilt will disappear together with the burning up of the sacrifice. The meaning of וכפר as making atonement occurs for the first time when Yaakov brought gifts (similar to sacrifices) to his brother Esau hoping that he would forgive him (ואכפרה פניו) for obtaining the birthright by trickery (Genesis 32,21). There is a difference between what is described as כפרה “atonement,” and סליחה, “forgiveness.” The latter means that the guilt has been totally forgiven, is now “non-existent” whereas the former is merely concerned with culpability for the sin committed. It is not within the capacity of human beings to grant forgiveness; only G’d Himself can wipe the slate clean completely. This is why David writes in Psalms 130,4: “forgiveness rests with You.” The High Priest, while initiating the process of forgiveness, cannot complete it, only G’d can. When someone was guilty of שבועת בטוי, (verse 4) “a false oath,” there is atonement only. The Torah does not add the words that “it will be forgiven him.” [Swearing a false oath is hardly an unintentional sin qualifying for total forgiveness. Ed.]