Our Father Before Us

כֵּיוָן שֶׁרָאָה משֶׁה עוֹמֵד וּמִתְפַּלֵּל אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַל יִשְׂרָאֵל...כֵיוָן שֶׁהִזְכִּיר אֶת הַמֵּתִים מִיָּד נַעֲנָה

Much of Parshas Ki Sisa discusses the חֵטְא הָעֵגֶל and its aftermath. Many of the Pessukim detail the actions of Moshe Rabbeinu at that time, and the ways in which he tried to achieve Kapparah for Klal Yisroel.

Moshe heard of the חֵטְא הָעֵגֶל directly from HKBH, who said to him: לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם. Once he understood what had transpired, Moshe immediately turned to Teffilah, as the Torah tells us: וַיְחַל מֹשֶׁה אֶת־פְּנֵי ה׳ אֱלֹקָיו. At first, these Teffilos take one tack: לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה. Moshe reasons with Hashem, pointing out the חִלּוּל שֵׁם שָׁמַיִם that would result if Bnei Yisroel were wiped out at that juncture.

Then, Moshe seems to change his approach, speaking about the Avos Hakedoshim: זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ. Besides mentioned the Avos, Moshe also speaks about the promise that HKBH made to them: וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכׇל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם.

This series of Pessukim ends with a simple statement: וַיִּנָּחֶם ה׳ עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ.

The Medrash, here, brings an interesting Drasha that is used to explain exactly what transpired at that time.

The Passuk in Koheles says וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ, expressing praise of those who have already passed from this world, indicating that they are in some way superior to those who are living. The Medrash explains how this Passuk is illustrated in this case: כֵּיוָן שֶׁרָאָה משֶׁה עוֹמֵד וּמִתְפַּלֵּל אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַל יִשְׂרָאֵל שֶׁיִּמְחֹל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אוֹתוֹ מַעֲשֶׂה שֶׁעָשׂוּ וּמַזְכִּיר זְכוּתוֹ. The Medrash teaches that Moshe was Davening for forty days and nights in the hopes of saving Klal Yisroel, but was unsuccessful. Then, he said the words זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ and found success: כֵיוָן שֶׁהִזְכִּיר אֶת הַמֵּתִים מִיָּד נַעֲנָה.

Although Zechus Avos is instinctive to us—we find it often in our Teffilos—it is important to understand how this worked, especially in this case. There is no doubt that the Teffilos that Moshe uttered during that period were heartfelt and based on his understanding of the Koach HaTeffilah, why then did Moshe not achieve a Yeshua until he mentioned the Avos?

This question is highlighted by the other example brought by the Medrash to explain the words וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ. As these words come from Koheles, R’ Yehoshua ben Levi teaches: לֹא אֲמָרוֹ אֶלָּא כְּנֶגֶד דָּוִד אָבִיו , Shlomo Hamelech said these words about his own father, Dovid Hamelech. Continues the Medrash: אַתָּה מוֹצֵא כְּשֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ הִתְפַּלֵּל לִפְנֵי הָאֱלֹקים שֶׁתֵּרֵד הָאֵשׁ וְלֹא נַעֲנָה. When Shlomo completed the Bais Hamikdash, he Davened that the fire of the Mizbeach descend, but he was not answered. However, כֵּיוָן שֶׁהִזְכִּיר אֶת הַמֵּת דָּוִד אָבִיו מִיָּד נַעֲנָה, once he mentioned his father Dovid, as the Pessukim in Divrei HaYomim recount, he was answered.

In this case, Shlomo offered a Teffilah in the Zechus of his father, who was among the מֵּתִים שֶׁכְּבָר מֵתוּ and was answered immediately, but this was not arbitrary. As we know, Dovid endeavored to build the Bais Hamikdash for many years, only to be told by Nosson HaNavi that he would not be Zoche to do so. At the same time, however, the Navi told him that Hashem had said that Dovid’s would build the Mikdash: הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם.

This being the case, it made sense that Shlomo thought to mention his father at that juncture: this was the culmination of so much effort by Dovid HaMelech, and his Zechuyos could certainly be helpful. How, though, do we understand the choice that Moshe made? Why, after forty days and nights of Teffilos did he choose to use Zechus Avos in this way, and why was it indeed so successful, to the point of מִיָּד נַעֲנָה?

The truth is that there is another Medrash, a little later, that discusses Zechus Avos in a different way.

The Medrash tells us: כֵּיוָן שֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה יָצְאוּ חֲמִשָּׁה מַלְאֲכֵי חַבָּלָה לְכַלּוֹתָן. After the חֵטְא הָעֵגֶל, five מַלְאֲכֵי חַבָּלָה emerged, with the goal of destroying Klal Yisroel. Theseמַלְאֲכֵי חַבָּלָה are identified as אַף, וְחֵמָה, וְקֶצֶף, וְהַשְׁמֵד, וְהַשְׁחֵת. Moshe Rabbeinu then asked HKBH to join in fighting the מַלְאֲכֵי חַבָּלָה , saying אַתָּה עוֹמֵד בְּאֶחָד וַאֲנִי בְּאֶחָד, but Hashem pointed out that there would still be three מַלְאֲכֵי חַבָּלָה who were unopposed. The Medrash concludes: אָמַר לוֹ משֶׁה הֲרֵי שְׁלשֶׁת הָאָבוֹת עוֹמְדִין לִשְׁלָשְׁתָּן, לְפִיכָךְ הוּא מַזְכִּירָן. Moshe wished for the ZEchus of the three Avos to stand against the remaining מַלְאֲכֵי חַבָּלָה , and that is why he said זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ .

According to this Medrash it is understandable that Moshe mentioned the Avos at this juncture—he wanted their Zechusim to counteract the מַלְאֲכֵי חַבָּלָה , but this an almost technical or mechanical approach. The earlier Medrash seems to present a different approach, suggesting that Moshe mentioned the Avos because he saw that his Teffilos were not being effective. How can we understand this?

There is another Memra, as part of the same series of Medrashim, which speaks about the Zechus Avos in a way that can perhaps lead us to a new understanding.

There is a Perek in Tehillim that speaks about the various גָּלֻיּוֹת and includes the following Passuk: גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. The Medrash offers a Drasha on these words: מָה הַגֶּפֶן הִיא חַיָּה וְנִשְׁעֶנֶת עַל עֵצִים מֵתִים, כָּךְ יִשְׂרָאֵל הֵם חַיִּים וְקַיָּמִים וְנִשְׁעָנִין עַל הַמֵּתִים, אֵלּוּ הָאָבוֹת. Just like the way to prop up grape vines is to tie them to old vines that no longer produce grapes, so too Klal Yisroel rests upon those who have passed from this world, specifically the Avos Hakedoshim. The Medrash continues, speaking first about Eliyahu HaNavi, and then about Moshe Rabbeinu, recounting the Teffilos that each one offered in their time of need. Moshe Rabbeinu, says the Medrash, Davened for forty days and nights without success, but כֵּיוָן שֶׁהִזְכִּיר אֶת הַמֵּתִים מִיָּד נַעֲנָה.

This Medrash carries the same message about the Teffilos of Moshe Rabbeinu, which were not effective until he mentioned the Avos Hakedoshim, but adds the comparison to גֶּפֶן . What does this teach us? Why is Klal Yisroel compared to a גֶּפֶן and why specifically in terms of our reliance on Zechus Avos? If the Teffilos of Moshe Rabbeinu, at that time, were predicated on this principal--מָה הַגֶּפֶן הִיא חַיָּה וְנִשְׁעֶנֶת עַל עֵצִים מֵתִים, כָּךְ יִשְׂרָאֵל הֵם חַיִּים וְקַיָּמִים וְנִשְׁעָנִין עַל הַמֵּתִים—we can assume that a better explanation of this approach will allow us to understand Moshe’s actions.

Perhaps we can develop an approach to explaining this Medrash if we better understand the significance of the גֶּפֶן and its connotations.

The Passuk in Hoshea says יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן. Rashi explains that the Navi speaks of those who were in the shade of לְבָנוֹן, which refers to the Mikdash, and were sent into Galus, promising that they would return to their earlier resting place.

The Medrash, at the beginning of Vayikra Rabba, offers a different approach: יָשֻׁבוּ ישְׁבֵי בְצִלּוֹ, אֵלּוּ הַגֵּרִים. This Passuk, according to the Medrash, is speaking about Gerim who come to rest בְּצִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. The Medrash continues, offering a few explanations that relate the words of the Passuk to Gerim. The final Drasha relates to the Limud HaTorah in which the Gerim will now engage: יְחַיּוּ דָּגָן, בַּתַּלְמוּד וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה. The Gerim, who have come to dwell בְּצִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, will now learn both Talmud and Aggadah.

This Drasha obviously requires some explanation: why do Chazal assume that the words וְיִפְרְחוּ כַגָּפֶן refer to Aggadah? How are the two related?

R’ Chaim Sofer, who was a Talmid of the Chasam Sofer but not a relation, and later one of the foremost Rabbonim in Hungary, offers an insight into this Medrash in his Sefer Divrei Shaarei Chaim.

As we know, the Gemara itself is the guidebook to Yiddishkeit: it teaches us how to act, and how to carry out the Mitzvos and our Avodas Hashem, the Gemara in Keddushin says תַּלְמוּד גָּדוֹל שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. The Divrei Shaarei Chaim notes that because of this role, our main focus and pursuit is a mastery of Talmud, with the goal of perfecting our Avodas Hashem. The first part of the Drasha, יְחַיּוּ דָּגָן, בַּתַּלְמוּד  , is understood through this lens as well: just as bread, which comes from דָּגָן, is a mainstay of life, so to Talmud is vitally important.

The role of Aggadah, on the other hand, can be seen the Sifri in Parshas Ekev. The Medrash there tells us that the דּוֹרְשֵׁי הַגָּדוֹת say: רְצוֹנְךָ לְהַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם לְמוּד הַגָּדָה. If one wishes to recognize the Borei Olam, he should learn Aggadah, שֶׁמִּתּוֹךְ כָּךְ אַתָּה מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם וּמְדַבֵּק בִּדְרָכָיו. The purpose of Aggadah, explains the Divrei Shaarei Chaim, is to bring us closer to HKBH, to allow us to understand His ways and form a relationship with מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. This is why the Medrash tells us וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה, he concludes, for just as wine brings joy and is מוֹשֵׁךְ הַלֵּב, Aggadah has the affect of being מוֹשֵׁךְ הַלֵּב, adding Simcha to our Avodas Hashem.

Perhaps we can understand the Medrash through this idea as well.

Bnei Yisroel is compared to the גֶּפֶן to connote our desire to be מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם and be מְדַבֵּק בִּדְרָכָיו. We do not wish for a cold, dry and technical relationship with HKBH, we yearn for closeness, to achieve Avodas Hahsem of Simcha, drawn close to Hahsem by our understanding of His ways. We are all דּוֹרְשֵׁי הַגָּדוֹת in this way, because we want to achive the level of וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה.

If we think about it, however, there might be an element of hubris in this desire: who are we, mere mortals, to try and gain an understanding of the Borei Olam? What right do have to wish to be מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם ? The answer to this question is found in the Medrash: מָה הַגֶּפֶן הִיא חַיָּה וְנִשְׁעֶנֶת עַל עֵצִים מֵתִים, כָּךְ יִשְׂרָאֵל הֵם חַיִּים וְקַיָּמִים וְנִשְׁעָנִין עַל הַמֵּתִים.

Avrohom Avinu was the first to be מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם , of his own volition and his own understanding. He saw the world and understood that there must be a Manhig, as the Medrash says אָבִינוּ אַבְרָהָם אוֹמֵר תֹּאמַר שֶׁהָעוֹלָם הַזֶּה בְּלֹא מַנְהִיג. This was the ultimate recognition that there is a Borei Olam which led to a sense of Emunah and an innate understanding of the Ratzon Hashem that can only be discerned by someone who is מְדַבֵּק בִּדְרָכָיו. Avrohom Avinu passed these Kochos to Yitzchok Avinu and Yaakov Avinu, and both were gifted with a true sense of מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם .

Many explain that at the root of the חֵטְא הָעֵגֶל was desperation: Moshe Rabbeinu seemed to have departed, and Klal Yisroel was concerned about their ability to maintain a relationship with HKBH absent a leader. Theחֵטְא הָעֵגֶל was therefore an expression of our desire to be נִמְשְׁלוּ לְגֶפֶן, to have an existence of מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם so that we may have a vibrant relationship with HKBH and be מְדַבֵּק בִּדְרָכָיו.

Moshe was Mispallel for forty days and nights, trying to achieve Kapparah for Klal Yisroel, but was unable to do so. Then, he mentioned the Avos Hakedoshim, reflecting their Madreigah of מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם that was passed on to us, and in doing so he was able to reframe the חֵטְא הָעֵגֶל . Yes, it was a misstep, and a serious Avireah, but it was done by those who are חַיִּים וְקַיָּמִים וְנִשְׁעָנִין עַל הַמֵּתִים. By reminding Hahsem, so to speak, that the Aveirah was rooted in a desire to carry on the tradition of the Avos, and be מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם , so that we could be מְדַבֵּק בִּדְרָכָיו, Moshe was able to achieve success in his Teffilos, as the Medrash attests, מִיָּד נַעֲנָה.

The Avos HaKedoshim are mentioned constantly in our Teffilos, and this idea can help us connect to these words on a new level. When we speak about the Avos, we must recall the legacy that they left us, the inheritance that we still bear. It is from the Avos that we have an instinct to be מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם , and we can use these opportunities to connect to HKBH on that level. If we do so properly, we will be חַיִּים וְקַיָּמִים וְנִשְׁעָנִין עַל הַמֵּתִים achieving new heights in our Avodas Hashem by resting on those who have come before us.