Magnify the Power of Hashem

After the spies sent by Moshe to tour the Land return with their evil report, and the people rebel, Hashem once again threatens to destroy Israel, and Moshe again seeks to intercede. Moshe invokes an argument here similar to what we have seen previously in such encounters – he demonstrates that the greatness of Hashem is precisely in His capacity to forgive and to hold the exercise of judgment in abatement.

Thus, Moshe proclaims, “Now let your power be magnified, Ado-nai, as you have spoken…” (Bamidbar 14:17). In this verse, the name of Hashem is written as we pronounce it, implying the attribute of judgment and not that of mercy which is associated with the four-letter Name, which follows immediately in the next verse. The greatness of G-d is magnified when He exercises power over His judgment, not unlike the teaching in Pirkei Avot that a human being is mighty when he overcomes his own will. Rashi points out that Hashem will amplify His power when He continues to show mercy – specifically to those who are undeserving.

Rabbi David Abuchatzera expanded on this idea in his commentary, Petach HaOhel. He cites a passage from the Talmud in Rosh Hashanah (much of the text from this section of our parsha makes its way into the Rosh Hashanah liturgy). To whom is Hashem to show patience and slowness to anger if not to those who transgress against His commands? Hashem’s promises of mercy and forgiveness were not intended for the righteous and blameless; rather, He revealed Himself to Moshe when Moshe asked to “be shown [His] honor” as the One who is merciful and kind to all – especially to those who are undeserving.

Moshe is invoking this principle after the incident of the spies. Magnify your power, he says to Hashem, as You Yourself said. Moshe then enumerates a condensed recitation of the Divine Attributes of Mercy.

The abbreviation of the Divine Attributes is also an interesting aspect of the Torah’s text describing this encounter between Moshe and Hashem. The Ohr HaChaim in his commentary explains why Moshe recites some of the attributes and omits others. Here, too, an explanation is found in the Gemara Rosh Hashanah. The Sages there (17b) explain the significance of each of the attributes listed in the original formulation. When Hashem revealed them to Moshe after the worship of the Golden Calf, He was establishing general principles for how He governs the universe and also providing Moshe with tools to awaken Divine mercy in trying times. So, for example, the name Hashem is repeated twice, signifying (according to the Gemara) mercy before and after the assumption of iniquity.

But in the situation in our parsha, only forgiveness for one who has already transgressed is relevant to Moshe or to us. Moshe omits the various Names that follow the repeated Tetragrammaton because these are intended for the relief of those who are suffering, afflicted, or beyond earthly recourse – and Moshe was trying to avert the punishment before these states prevailed.

Hashem responds to Moshe with an expression that is a centerpiece of our Yom Kippur service: “I have forgiven just as you have said” (Bamidbar 14:20). This response contains a beautiful symmetry, as the words of Moshe and of Hashem respectively shape the outcome. Moshe invokes the words of Hashem in beseeching forgiveness, so Hashem references the words of Moshe when He grants it.