וָאֶתְפַּלֵּ֣ל אֶל־יְהוָה֮ וָאֹמַר֒ אֲדֹנָ֣י יְהוִ֗ה אַל־תַּשְׁחֵ֤ת עַמְּךָ֙ וְנַחֲלָ֣תְךָ֔ אֲשֶׁ֥ר פָּדִ֖יתָ בְּגָדְלֶ֑ךָ אֲשֶׁר־הוֹצֵ֥אתָ מִמִּצְרַ֖יִם בְּיָ֥ד חֲזָקָֽה׃
Aku berdoa kepada Yang Mahakekal, kataku: “Ya Tuhan Yang Mahakekal, janganlah memusnahkan umat-Mu dan milik pusaka-Mu, yang telah Kautebus dengan kebesaran-Mu, yang telah Kaubawa keluar dari Mesir dengan tangan yang kuat.
Rabbeinu Bahya
You have to understand the meaning of the words את פני האדון coupled with the expression י-ה-ו-ה -אלו-הי ישראל. What is meant is that the Hashem aspect is concealed within the manifestation of the attribute פני אדון. The word את פני used in connection with the pilgrimages in Ki Tissa is the mystical dimension of על פני in our verse, and it is the attribute to which Moses appealed in Exodus 32,11 as soon as G’d told him about the Israelites having made themselves a molten calf to worship. Moses’ prayer commenced with the words ויחל משה את פני י-ה-ו-ה אלו-היו. Moses pleaded with the attribute of Justice.
It is also possible, following the approach of Nachmanides on that verse, that the word ויחל is derived from תחלה, “beginning.” In that event the meaning of the Torah’s description of Moses’ prayer is that he drew strength throughout from the beginning of his prayer until its successful conclusion known as פנים. [I suppose the word פנים in that context means that G’d was once again prepared to turn His face, i.e. goodwill, to the people at the conclusion of Moses’ intercession. Ed.] This may have been why Moses used the words למה י-ה-ו-ה i.e. the attribute Hashem in the course of his prayer as if to ask G’d: “why do You Hashem allow the attribute of Justice to exercise authority over Your people?” The attribute which Moses addressed at that time was the one we described as כבוד. We find confirmation of this in Deut. 9,26 where Moses recalls the events of that period saying: ואתפלל אל י-ה-ו-ה ואומר אד-ני אלו-הים אל תשחת עמך ונחלתך אשר פדית בגדלך אשר הוצאת ממצרים ביד חזקה. “I prayed to Hashem and said: “My Lord Hashem/Elohim do not destroy Your people and Your heritage that You redeemed in Your greatness, that You took out of Egypt with a strong hand.” You will observe that Moses addressed the name with the letters אד followed by the name with the letters יה. [The author refers to the name printed in most editions as yud heh vav heh but read as Elohim, i.e. a combination of part of adonay and the tetragrammaton. Ed.] Seeing Moses had addressed the attribute of Justice, he had pleaded by saying: “do not destroy Your people, etc.” If we were to sum up the meaning of the verse we would say: “Lord (אדון), You within whom is the attribute of Mercy, do not destroy Your people.” We find another occasion in the desert when Moses employed the term adonay in the same sense in Deut. 3,24 where he begins his prayer to be allowed to cross the Jordan prior to his death. At that time Moses reminds G’d that He had revealed to him at the burning bush that within the attribute of Justice there is concealed the attribute of Mercy. Yet another instance when Moses used this address was when he asked G’d to continue to be present amongst the people in Exodus 34,9. A fourth time Moses employs that attribute is in Numbers 14,17 after the debacle with the spies.
In our daily blessing of the attribute כבוד when we recite ברוך כבוד ה' ממקומו, “blessed be the glory of Hashem from His place” [an inadequate though customary translation, Ed.], the meaning of the word ממקומו is: ”from the place from which the attribute כבוד receives its input,” i.e. from the attribute גבורה. The ultimate source of blessing is the אין סוף, the essence of the Lord. In our daily kedushah prayer we first proclaim the Holiness of the Lord, followed by ברוך, blessing Him. The reason we make a distinction between קדושה and ברכה, Holiness and blessing, is that the type of sanctity on terrestrial earth and the type of Holiness in the celestial spheres is not to be compared although we call both by the name קדושה. We do this although the blessing is derived from the Holiness in the celestial regions. The two domains must remain separate from one another.
Midrash Tehillim 19 on the words יום ליום asks the rhetorical question: “whence did Moses know while he was on Mount Sinai (in heaven) when it was day and when it was night?” Answer: at the time when the angels were engaged in praising the Lord using the word קדוש, Moses knew that it was daylight on earth. When the angels used the word ברוך in their praise of the Lord Moses knew that it must be night on earth. When we read in Hoseah 3,5 ובקשו את ה' אלו-היהם ואת דויד מלכם, “and they will seek the Lord their G’d and David their king,” the prophet expresses the difference between Holiness in the celestial spheres and holiness on earth. This is a reference to the respective attributes of תפארת and כבוד. The third part of the daily קדושה prayer when we recite the words ימלוך ה' לעולם אלו-היך ציון, “may the Lord reign forever, your G’d Zion,” re-establishes the joint partnership between the attributes of כבוד and תפארת, the words ימלוך ה' לעולם being a reference to the attribute תפארת, whereas the words אלוה-יך ציון are a reference to the attribute כבוד.
It is also possible, following the approach of Nachmanides on that verse, that the word ויחל is derived from תחלה, “beginning.” In that event the meaning of the Torah’s description of Moses’ prayer is that he drew strength throughout from the beginning of his prayer until its successful conclusion known as פנים. [I suppose the word פנים in that context means that G’d was once again prepared to turn His face, i.e. goodwill, to the people at the conclusion of Moses’ intercession. Ed.] This may have been why Moses used the words למה י-ה-ו-ה i.e. the attribute Hashem in the course of his prayer as if to ask G’d: “why do You Hashem allow the attribute of Justice to exercise authority over Your people?” The attribute which Moses addressed at that time was the one we described as כבוד. We find confirmation of this in Deut. 9,26 where Moses recalls the events of that period saying: ואתפלל אל י-ה-ו-ה ואומר אד-ני אלו-הים אל תשחת עמך ונחלתך אשר פדית בגדלך אשר הוצאת ממצרים ביד חזקה. “I prayed to Hashem and said: “My Lord Hashem/Elohim do not destroy Your people and Your heritage that You redeemed in Your greatness, that You took out of Egypt with a strong hand.” You will observe that Moses addressed the name with the letters אד followed by the name with the letters יה. [The author refers to the name printed in most editions as yud heh vav heh but read as Elohim, i.e. a combination of part of adonay and the tetragrammaton. Ed.] Seeing Moses had addressed the attribute of Justice, he had pleaded by saying: “do not destroy Your people, etc.” If we were to sum up the meaning of the verse we would say: “Lord (אדון), You within whom is the attribute of Mercy, do not destroy Your people.” We find another occasion in the desert when Moses employed the term adonay in the same sense in Deut. 3,24 where he begins his prayer to be allowed to cross the Jordan prior to his death. At that time Moses reminds G’d that He had revealed to him at the burning bush that within the attribute of Justice there is concealed the attribute of Mercy. Yet another instance when Moses used this address was when he asked G’d to continue to be present amongst the people in Exodus 34,9. A fourth time Moses employs that attribute is in Numbers 14,17 after the debacle with the spies.
In our daily blessing of the attribute כבוד when we recite ברוך כבוד ה' ממקומו, “blessed be the glory of Hashem from His place” [an inadequate though customary translation, Ed.], the meaning of the word ממקומו is: ”from the place from which the attribute כבוד receives its input,” i.e. from the attribute גבורה. The ultimate source of blessing is the אין סוף, the essence of the Lord. In our daily kedushah prayer we first proclaim the Holiness of the Lord, followed by ברוך, blessing Him. The reason we make a distinction between קדושה and ברכה, Holiness and blessing, is that the type of sanctity on terrestrial earth and the type of Holiness in the celestial spheres is not to be compared although we call both by the name קדושה. We do this although the blessing is derived from the Holiness in the celestial regions. The two domains must remain separate from one another.
Midrash Tehillim 19 on the words יום ליום asks the rhetorical question: “whence did Moses know while he was on Mount Sinai (in heaven) when it was day and when it was night?” Answer: at the time when the angels were engaged in praising the Lord using the word קדוש, Moses knew that it was daylight on earth. When the angels used the word ברוך in their praise of the Lord Moses knew that it must be night on earth. When we read in Hoseah 3,5 ובקשו את ה' אלו-היהם ואת דויד מלכם, “and they will seek the Lord their G’d and David their king,” the prophet expresses the difference between Holiness in the celestial spheres and holiness on earth. This is a reference to the respective attributes of תפארת and כבוד. The third part of the daily קדושה prayer when we recite the words ימלוך ה' לעולם אלו-היך ציון, “may the Lord reign forever, your G’d Zion,” re-establishes the joint partnership between the attributes of כבוד and תפארת, the words ימלוך ה' לעולם being a reference to the attribute תפארת, whereas the words אלוה-יך ציון are a reference to the attribute כבוד.
Rav Hirsch
אדנ׳ יְֶדוִד, eine Bezeichnung Gottes, die überhaupt nicht viel vorkommt und hier zum erstenmale steht. In der תורה findet sie sich nur noch dreimal, einmal noch in Abrahams Mund: במה אדע כי אירשנה (Kap.15, 18), und zweimal bei Mosche: אתה החלות להראו׳ (Dewarim 3, 24) und אל תשחת עמך ונחלתך (Dewarim 9, 26).
Ramban
Now do not find a difficulty in the matter of Deuteronomy wherein he [Moses] does speak about himself — [as he says,] And I besought the Eternal;10Deuteronomy 3:23. And I prayed unto the Eternal,11Ibid., 9:26. — for the beginning of that book reads: These are the words which Moses spoke unto all Israel.12Ibid., 1:1. Thus throughout Deuteronomy he is like one who narrates things in the exact language in which they were spoken.
Tur HaArokh
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ואתנפל וגו׳ AND I FELL DOWN [BEFORE THE LORD … THE FORTY DAYS … WHICH I HAD FALLEN DOWN] — These are the very same forty days mentioned above (v. 18), and it mentions them a second time here, because there is written here (in the next verse) the wording of his prayer, as it is said, “O Lord God, destroy not thy people, etc.”.