Chasidut for Sukkah 77:1
משה שפיר קאמרת אלא התם והכא אסוקי מילתא היא ולית לן בה אמר רבא לא לימא איניש יהא שמיה רבא והדר מברך אלא יהא שמיה רבא מברך בהדדי א"ל רב ספרא משה שפיר קאמרת אלא התם והכא אסוקי מילתא הוא ולית לן בה:
‘Moses! Do you speak right? The fact is that both here and there, it is the conclusion of the clause and the pause does not matter. Rava said: One should not say: "Let His great name" and then say "be blessed." Rather he should say, "Let His great name be blessed" R. Safra said to him: Moses! Do you speak right? The fact is that both here and there, it is the conclusion of the clause and the pause does not matter.
Kedushat Levi
Exodus 15,3.“The Lord is a man of war, nonetheless His name is Hashem, i.e. the Merciful One.” The author refers to a commentary of his on psalms 90,1 תפלה למשה איש האלוקים, “a prayer by Moses, the man of G’d.” He repeats a theme he has dwelled on repeatedly, that it is the primary effort of the righteous during all of their lives to make their contribution to G’d dispensing the maximum amount of His largesse for His creature. The prayers of the righteous are not concerned with asking for their personal well being, but with asking for the well being of the community within which they live. We perceive of G’d as “garbing” Himself in the mantle woven by the prayers of the righteous. This explains why Moses referred to G’d as איש, “man.” A righteous person in our time is comparable to Moses in his time. The Talmud in Shabbat 101 confirms this by saying that every righteous person in our time may be called “Moses,” hence the commencement of psalm 90 with the words תפלה למשה, do not refer only to the original Moses. The message of the psalm is that the prayers of the righteous in our generation are as effective in their effect on G’d as the prayers of Moses in his time. G’d garbing Himself with the prayers of the righteous is something that is the case only when the result (G’d’s largesse) is to become manifest immediately as beneficial. When G’d responds negatively to our prayers He is never referred to as איש. Hence the meaning of Bileam’s blessing in Numbers 23,19 לא איש א-ל ויכזב, “G’s is not like man who deceives,” teaches that the negative virtue of deceiving is called כזב. We never find the term איש applied to G’d when He is active in His attribute of Justice, decreeing punishment on His people. This remains true even if in answer to the prayers of the righteous He decrees judgment on our adversaries. In such instances He may be referred to as גבור, Warrior, or some other name depicting His attribute of Justice. [This is the difference between G’d as איש מלחמה and elsewhere as גבור מלחמה, (Isaiah 3,2; psalms 24,8) To make the distinction clear, Moses, repeats ה' שמו, His name, predominantly is Hashem, the Merciful One].
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