Citazione Commento su I Re 8:59

We have numerous instances when the petitioner describes himself as addressing a particular attribute and at the same time expects to receive his response from a different attribute. Example: Psalms 55,17 אני אל אלו-הים אקרא וי-ה-ו-ה יושיעני, “I will call out to Elohim, and Hashem will deliver me.”—An example of a different nature which comes to mind is Psalms 6,10 where David had addressed the attribute Hashem asking not to be judged by an attribute G’d employs when He is angry. David acknowledges that Hashem answered him. There are too many examples of man addressing the attribute Hashem directly for us to have to enumerate them.
If you will examine Solomon’s prayer more closely you will observe that he too did not address himself simply to the subordinate attribute Elohim, but that he combined both attributes in his petition addressing himself to י-ה-ו-ה- אלו-הי ישראל, “the Lord G’d of Israel.” He stressed merely that there is none like Him either on earth or in the heavens. Solomon avoided using the attribute אלו-הי ישראל exclusively when appealing to G’d. [The specific verse quoted by the author from Kings I 8,26 has Solomon saying: ועתה אלו-הי ישראל, without referring to the attribute Hashem. The verse prior does indeed begin ועתה ה' אלו-הי ישראל. Ed.] At any rate, we find that sometimes a combination of G’d’s attributes is being addressed, whereas at other times only a single attribute, be it Hashem or Elohim is being addressed

Every intelligent student knows that entreaty (a form of prayer) is addressed to the attribute of Justice and that it represents G’d’s “left hand.” We have an explicit verse distinguishing between different kinds of prayers [and the addresses to which they are directed in the first instance, Ed.] In Psalms 30,9 David says: אליך י-ה-ו-ה אקרא, ואל א-ד-נ-י אתחנן, ”to You O Lord I called, and to my G’d I made appeal.” Another verse describing an entreaty being addressed to the attribute of Justice is found in Deut. 3,24: א-ד-נ-י אלוקים אתה החילות וגו'. At that time Moses’ prayer had been described as a תחנה in the preceding verse. [The concept with which we are all familiar is that G’d employs the right hand to attract, to draw near to Him, whereas when He has occasion to reject, to push away, He uses His left hand, i.e. the “weaker” hand to do so. Ed.] Our sages also make a distinction between prayers offered and described as לפני ה', and those addressed as לה', the former being addressed to the attribute of Justice.

ונשא אהרן את משפט בני ישראל, “Aaron will bear the judgment of the Children of Israel on his heart;” i.e. he will inform G-d of the needs of the Jewish people so that he can give them guidance; we have encountered the term משפט in this sense Deuteronomy 18,3, as well as in Kings I 8,59 in Solomon’s blessing of the people after the consecration of the Temple he had built in Jerusalem.

and maintain their cause their revenge from their enemies. Another meaning is: their necessities. A similar instance is (I Kings 8:59): “that He sustain the cause of His servant.”