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The Torah Shleima (Shelach 129) cites a midrash that six of the attributes were off limits because of the lashon hara. The Zohar (III, Shelach 161b) says that "truth" was omitted (rav chesed appears without ve’emet) because the spies lied. However, there is a different approach that it was not that the people did not merit the missing attributes, which are meant, after all, for sinners. The Midrash Aggada (Bamidbar 14:17) says that rav chesed implies that if Hashem would give people what they deserved, no one would survive. Indeed, the Ramban says that this is the reason that Moshe specifically left out emet. He continues that Moshe did not invoke the forefathers’ virtue because they had been promised the Land and here the offspring had turned their back on that present.
The Ramban questions why rachum v’chanun (merciful and compassionate) was omitted. He suggests that Moshe knew that fulll forgiveness was impossible at the time. One can suggest that these were more general matters of compassion that were less focused on forgiving sin, as we say: "Just as He is rachum and chanun, so we should be." It is interesting that even when Moshe chose the attributes to mention, he included "v’nakeh lo anakeh" (I will clean [the slate]; I will not clean), which means that Hashem will only forgive those who repent (Shvu’ot 39a). Moshe’s approach was not to seek full mercy but to allow restitution in a manner that would allow Bnei Yisrael to survive. First the people repented. Second the punishment was to be stretched out over time and not be meted out immediately (see Rashi to Shemot, ibid.). Moshe realized that business could not resume as usual. Thus, Hashem was able to say the famous words, "Salachti kid’varecha" (I have forgiven as you said) and continue that the generation would not merit to see the Land (Bamidbar 14: 20-23).
We have a special right to ask and often receive mercy from Hashem for our personal and national sins. Moshe found a way to tailor-make the request for the need. However, we will not succeed and should not even ask for magical forgiveness that makes sins disappear without consequences or rectification.
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
