Yaakov included all the 13 attributes G’d revealed to Moses in Exodus 34, 6-7 in his prayer here. The words אלקי אברהם ואלוקי יצחק represented the first two of G’d’s attributes, i.e. “mercy and justice.” The words שוב לארצך G’d had said and which Yaakov quotes, refer to the third attribute, the one called רחום in Exodus. The words ואטיבה עמך correspond to the attribute חנון in Exodus, i.e. loving kindness totally unearned by the recipient. The words ארך אפים in the list given to Moses is represented in Yaakov’s prayer by the word קטונתי. Yaakov meant that but for G’d’s long lasting patience, he could not have endured. The word is reminiscent of the line in Amos 7,5 חדל נא מי יקום יעקב כי קטן הוא, “Oh Lord, refrain! How will Yaakov survive, he is so small!”

The words מכל החסדים ומכל האמת correspond to the words ורב חסד ואמת in the list of G’d’s attributes in Exodus. The words ועתה הייתי לשני מחנות in our verse correspond to the words נוצר חסד לאלפים in the parallel paragraph in Exodus. G’d has preserved the חסד performed by both Avraham and Yitzchok to be credited to the account of their grandson Yaakov. The words אלפים (plural), correspond to שני מחנות, 2 camps.

הצילני נא מיד אחי, these words correspond to the words נושא עון in Exodus, meaning that the sin has not caused Yaakov’s downfall.

מיד עשו, a reference to a sin of a far more serious nature than עון, described as פשע in the list of attributes in Exodus.

כי ירא אנכי, these words correspond to the word וחטאה in the list of attributes in Exodus. It is a minor type of sin, the one committed inadvertently.

ואתה אמרת, these words and their continuation correspond to the word ונקה in the list of G’d’s attributes revealed to Moses in Exodus 34,7.

ויפן וירד משה מן ההר. We learn from this word ויפן, he turned around, that Moses descended while facing the cloud just as he had done when ascending the mountain. In other words, just as he had ascended facing the cloud, he now descended keeping his face toward the cloud, walking backwards. The High Priest, on the Day of Atonement, emulated this when withdrawing from the Holy of Holies by walking backwards after having offered the incense before the lid of the Holy Ark, the kapporet, as well as some of the blood of the two offerings on behalf of the people as well as sprinkling some on the dividing curtain. We have a similar verse in Chronicles II 1,13 describing Solomon’s approach to the altar that was standing in Givon at that time. Even though one could say that the words ויבא שלמה לבמה אשר בגבעון ירושלים mean: “Solomon returned from the altar in Givon to Jerusalem,” [seeing Givon at that time was certainly not part of Jerusalem Ed.] the correct interpretation is that he withdrew in the same way as he had approached. The point of all this was to conform to the principle of שויתי ה' לנגדי תמיד, “I am keeping Hashem in front of Me at all times.” (Psalms 16,8) One does not turn one’s back on G’d. The Mishnah, Yuma 52 states: “in the manner he had entered he also exited.” This is also the way Leviticus 16,24 describes this, writing: “he exited and completed the ritual of his own burnt offering as well as that of the people.” These words have been interpreted by our sages to mean that the word לבמה “to the altar,” must also be read as מבמה.”from the altar,” when he was headed back to Jerusalem (Yuma 53). There is a precedent for this in Numbers 31,21, where the words הבאים למלחמה, must also mean הבאים מן המלחמה, “the ones who were returning from the war.” How do we know that indeed the Shechinah was on the mountain at the time Moses descended? In Deuteronomy 9,15 where Moses refers to his descent from the mountain, he adds the words: “and the mountain was burning in fire while the two tablets of the covenant were on my hands.” We learn from all of this that the student, when taking leave of his teacher, walks backwards until the face of his teacher is no longer directly visible to him. (Yuma 53) This is also the reason why, at the end of the principal prayer the amidah, we step three steps backwards, as if to take leave of the G’d Whom we had faced and addressed before. (Shulchan Aruch Orach Chayim section 123).

לא יקרא עוד שמך יעקב כי אם ישראל יהיה שמך. The meaning of G’d adding the name “Israel” to Yaakov’s existing name is hinted at by the word עוד, “more, yet, still.” The verse is not saying that the name "Yaakov" will no longer be used, but rather that it will not be used exclusively. The verse means: “your name will no longer be called Yaakov only, rather Israel will be your name,” meaning both Yaakov and Israel. We find a similar construction in Jeremiah 3:16, לא יאמרו עוד ארון ברית ה', “They shall no more say, ‘The Ark of the Covenant of the Lord,’” meaning they will not refer only to the Ark as the dwelling place of G’d’s presence. Rather, Jerusalem itself will become the locus of His presence. This is alluded to in Isaiah 48:2, בעת ההיא יקראו לירושלים כסא ה', “At that time they shall call Jerusalem ‘the throne of the Lord.’” This is also the meaning of the prophet in the same chapter (Isaiah 48:1), שמע אלי יעקב וישראל מקוראי, “Hearken unto Me, O Jacob and Israel, My called.” Similarly, we find in Jeremiah 46:27 ואתה אל תירא עבדי יעקב ואל תחת ישראל, "But fear not thou, O My servant Jacob, and be not dismayed, O Israel.”