What is the meaning of "Chai Ani!"
Rashi, Ramban, Seforno and Targum Yonasan: It is an expression of Shevu'ah (an oath).
Targum Onkelos: It means 'literally 'As I Exist - and presumbly, is a form of Shevu'ah.
B'rachos, 32a: It is an independent statement - with reference to "ki'Devarecha" in the previous Pasuk; It means that Moshe revived Hashem (Kevayachol) with his words (by averting a Chilul Hashem). 1
See Torah Temimah, note 15.
What are the connotations of "Chai Ani, ve'Yimalei Chevodo es Kol ha'Aretz! ... "?
Rashi #1: It is an expression of a Shevu'ah - that just as Hashem lives and as His glory fills the world, so too, will all those who witnessed all the miracles that Hashem performed in Egypt ... not see the land.
Rashi #2 1 : The Pasuk is inverted and reads "Chai Ani, Ki Chol ha'Anashim, Im Yir'u es ha'Aretz, ve'Yimalei Chevodi es Kol ha'Aretz! ... " - Hashem is swearing that despite His partial forgiveness, the people will not see the land, but that His Glory will fill the earth, inasmuch as as a result of the ensuing plague, nobody will say that it was because He was unable to bring them into the land that He suddenly killed them in one go, since the decree will take place over a period of forty years.
Ramban #1 and Moshav Zekenim: It is an expression of a Shevu'ah, only the Torah leaves the actual oath unsaid, 2 out of deference to Hashem. 3
Ramban #2 (according to Kabalah): It implies that Hashem would forgive Yisrael and that His glory would fill the land 4 via their children but not via them.
Seforno: It means that, just as Hashem lives and His Glory fills the entire world, so is it true that nobody over twenty will see Eretz Yisrael.
In fact, Rashi gives only one explanation incorporating both seemingly contradictory statements. See Ramban and Sifsei Chachamim.
Da'as Zekenim and Hadar Zekenim: The Shevu'ah is that, in order to avoid Chilul Hashem, Hashem will bring their children into the land, so that people will see that He has the ability.
Ramban: This is similar to the Pasuk in Shmuel 2, 3:35, which omits the curse and in Shmuel 1, 25:22, where it omits the B'rachah.
When the Shechinah rests there (See R. Chavel's footnotes). See also Torah Temimah, note 15.
How will we reconcile "Salachti ki'Devarecha" with the harsh punishemtn that follows?
Refer to 14:21:1:1-4.
