This D’var Torah should be a Zechus L’Ilui Nishmas my sister, Kayla Rus Bas Bunim Tuvia A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my paternal grandfather Moshe Ben Yosef A”H, my paternal grandmother Channah Freidel Bas Avraham A”H, my uncle Reuven Nachum Ben Moshe & my great aunt Rivkah Sorah Bas Zev Yehuda HaKohein,
It should also be in Zechus L’Refuah Shileimah for:
-My father Bunim Tuvia Ben Channa Freidel
-My grandmother Shulamis Bas Etta
-MY BROTHER: MENACHEM MENDEL SHLOMO BEN CHAYA ROCHEL
-HaRav Shlomo Ben Shayna Zelda
-Mordechai Shlomo Ben Sarah Tili
-Noam Shmuel Ben Simcha
_R’ Simcha Yitzchak Ben Mirela Liyatka
-Chaya Rochel Ettel Bas Shulamis
-And all of the Cholei Yisrael, especially those suffering from COVID-19 and the Meiron tragedy.
-It should also be a Z’chus for an Aliyah of the holy Neshamos of HaRav HaGa’on V’Sar HaTorah Shmaryahu Yosef Chaim Ben HaRav Yaakov Yisrael Kanievsky A”H, Dovid Avraham Ben Chiya Kehas—R’ Dovid Winiarz ZT”L, Miriam Liba Bas Aharon—Rebbetzin Weiss A”H, as well as the Neshamos of those whose lives were taken by terrorists (Hashem Yikom Damam), COVID-19, and the Meiron tragedy.
-It should also be a Z’chus for success for Tzaha”l as well as the rest of Am Yisrael, in Eretz Yisrael and in the Galus.
בס”ד
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Parsha Paradise/פרשה פרדס – Shelach: “I Have Forgiven Like Your Words” – WHICH Words? (“סָלַחְתִּי כִּדְבָרֶךָ”) 💬
Audio:
https://jewishpodcasts.fm/thedatabeis/38199
In the aftermath of the Cheit HaMiraglim, Moshe Davened with the words we know from Selichos [Bamidbar 14:19]:
סְלַח־נָ֗א לַֽעֲוֹ֛ן הָעָ֥ם הַזֶּ֖ה כְּגֹ֣דֶל חַסְדֶּ֑ךָ וְכַֽאֲשֶׁ֤ר נָשָׂ֨אתָה֙ לָעָ֣ם הַזֶּ֔ה מִמִּצְרַ֖יִם וְעַד־הֵֽנָּה
Hashem responded [Ibid. 14:20]: ”סָלַחְתִּי כִּדְבָרֶךָ”-”I Have forgiven you in accordance with your words.”
The problem is that Moshe said a lot of words. Which words did the trick? Was it all of them? Was it only some of them? We shout these words every in Selichos, but what do they mean?
Well, which words could Hashem have been referring to? In 14:13-16, Moshe argued: What will the nations say if You wipe out the nations? In other words, they’d conclude falsely that Hashem is incapable of leading the B’nei Yisrael into and conquering Eretz Yisrael, a massive Chillul Hashem.
In 14:17-18, Moshe pleaded that Hashem demonstrate His Koach to be Erech Apayim or patient and manifest Rav Chessed, abundant in loving-kindness.
According to which words did Hashem forgive?
P’shat:
Rashi cites the tradition that it was only in response to the argument of what the nations would say [Bamidbar Rabbah 16:22]. In truth, the B’nei Yisrael deserved no mercy at that moment. If not for the potential of the Chillul Hashem, Hashem may not have forgiven the B’nei Yisrael.
However, Rashbam, Bechor Shor, Chizkuni, Sforno, and Malbim argue that Hashem was conceding to Moshe’s appeal for Erech Apayim. Hashem would be patient and not destroy them immediately. The generation would die out over the next 40 years.
Remez:
Chizkuni points out that the word “Kidvarecha” [כִּדְבָרֶךָ] is missing a Yud to indicate that, yes, Hashem would forgive “like your words,” but not quite precisely like them. Hashem would forgive, but not entirely let go of the iniquity. He would hold onto it and revisit it for that generation, but He would not punish their kids.
Drash:
Da’as Zikeinim, Riva, and Rosh point out additional significance, based on Midrashim, that Moshe alluded to the earlier time that Hashem had forgiven them, from the time they exited Egypt until now, i.e. the Cheit HaEigel. At that time, Hashem had given them Yom Kippur to forgive for Eigel. And according to these words, apparently, the B’nei Yisrael could earn some forgiveness for the Cheit HaMiraglim, i.e. through Yom Kippur [Based on Tanchuma Ki Sisa 31:1 and Midrash Aggadah, Vayikra 16:30].
Sod:
Megaleh Amukos [31:1] reveals a future conversation between Hashem and Moshe, that Moshe, Moshe’s personal Tefilah that he enter Eretz Yisrael. Moshe Davened in Va’Es’chanan, “Evra Na” (please let me pass through), and apparently argued that although he used the word “Na” inappropriately (or in a sinful context) on more than occasion, he also used the word “Na” to Daven for others, such as in our Pasuk. Hashem’s exchange with Moshe here is a response to Moshe later as well, that in accordance with Moshe’s words, he would be forgiven too. Unfortunately, there weren’t enough usages of the word “Na” to cancel out the decree against Moshe for his Aveirah. There were 2 “Na” expressions of merit, but 3 inappropriate usages of “Na.” For the specifics, see below.
אופן לבמשה חטא בנא בתחילת שליחותו, כשאמר שלח נא ביד תשלח (שמות ד יג), ואחר כך בסוף שליחותו חטא גם כן בנא, שאמר שמעו נא המורים (במדבר כ’ י). והנה כנגד אלו אמר משה גם כן ב’ פעמים נא לזכות’, בשעת העגל מסר גרמיה למיתה ואמר מחני נא (שמות לב לב), ובמרגלים אמר גם כן סלח נא לעון העם הזה (במדבר יד יט). ועל זה התחיל משה ואמר ה’ אלהים רחום בדין, אם חטאתי בתחילת שליחותי שאמרתי שלח נא, כנגד זה החלות להראות את גדלך בשעת העגל שאמרתי אנא חטא העם הזה חטאה גדולה (שמות לב לא), שאז גם כן אמרתי מחני נא (שמות לב), נמצא שיבא זה ויכפר על זה, ואם אחר כך בסוף שליחותו שחטא משה ביד החזקה שהכה בסלע ואמר שמעו נא, אמר גם כן כנגדו סלח נא, שהשיב הקב”ה סלחתי כדברך (במדבר יד כ), ואולם חי אני וגו’ (במדבר יד כא), ונשאתי את ידי שנשבע הקב”ה בידו החזקה להאריך אפו בישראל ולהניעם במדבר מ’ שנה, כנגד אלו ב’ לשונות אמר כמעשיך זה מעשה העגל, וכגבורתיך במרגלים שאמרו כי חזק הוא ממנו (במדבר יג לא), כי דרשו ז”ל אל תקרי ממנו אלא ממנו כדאיתא בערכין דף ט”ו. ובמנחות דף נג, ופקרו בגבורתו של הקב”ה. ועל זה אמר משה אעברה נא, רוצה אני להעביר חטא של נא, דהיינו אוציא אני פעמים נא שחטאתי, ויבאו ב’ פעמים נא לכפר עליהם, ובזה ואראה את הארץ שלא תחשוב לי עון. השיב הקב”ה רב לך, אינך יכול להוציא שתים בשתים, כי עוד בפעם ג’ חטאת גם כן ואמרת הצאן והבקר ישחט להם הרגני נא הרוג (במדבר יא טו), נמצא רב לך, שיש בחטאים יותר ממה שיש בזכיותא שלך:
When we Daven these words, in what Zechus are we asking? Is it just for more patience and undeserved kindness? Is it to avoid potential Chillul Hashem? In response to which words do we expect Hashem to forgive us? We should be Zocheh to not only Hashem’s patience and compassion, but to deserve His kindness, and live lives of Kiddush Hashem that will intrinsically necessitate Hashem’s forgiveness should we need it and Hashem should allow us and our children back to Eretz Yisrael with the coming of Moshiach, Bimheirah BiYomeinu! Have a wonderful Shabbos Mevarchim Tamuz.
-Yehoshua Shmuel Eisenberg