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Why does Hashem (ה׳) first tell Moshe his greatness depends entirely on the people who sinned, then immediately offer to make him founder of a new nation? The shiur develops that Moshe's desperate, irrational clinging to save his people revealed the unconditional love of a father, not just the representative role of a king. This transformation qualified him to become a patriarch himself.
This shiur examines the aftermath of the Golden Calf incident, beginning with the morning after Aharon made the calf when the people brought shelamim offerings. Rashi (רש"י) explains this led to forbidden relationships and bloodshed (they killed Chur who rebuked them), in addition to the idolatry. The Ribono Shel Olam harshly tells Moshe 'Lech reid' - go down from your greatness, explaining that Moshe's entire position was only given for the sake of Klal Yisrael, and now that they have sinned, what need is there for him? At this point, Moshe was expelled from the Heavenly Court. However, just a few verses later, Hashem (ה׳) offers to destroy the nation and make Moshe the father of a new great nation. The Maharal addresses Moshe's response invoking the merit of the Patriarchs, asking why Moshe argues that if the three-legged chair (representing the three Patriarchs) cannot stand before God's anger, how much more so a one-legged chair (representing just Moshe). The Maharal explains that Hashem's offer would constitute a complete abrogation of the covenant with the Patriarchs - Moshe would become the founder of an entirely new nation, not a continuation of the existing one, similar to how Noach and Shem are not considered Patriarchs despite being ancestors. The central question emerges: why does Hashem first tell Moshe his greatness depends entirely on the people, then offer to make him a patriarch? Two interpretations are presented. According to the Midrash (brought by Rashi), when Hashem says 'hanicholi' (let me/allow me), Moshe hadn't yet opened his mouth to pray. Hashem was giving him an opening, indicating the matter depends on him - if he prays, they won't be destroyed. Moshe initially felt he had no right to pray because the idolatry was so severe that praying for forgiveness would diminish God's honor. The Gemara (גמרא) in Berachos offers a different interpretation: Moshe immediately grabbed onto Hashem's garment, declaring 'I won't let you go until you forgive them.' The Gemara describes this as Moshe acting like someone grabbing another's clothing. The shiur explores why Moshe would think he could 'not let' Hashem act, and why he didn't simply pray normally. The explanation offered is that Moshe understood he had no right to pray as a king (melech) whose authority derived entirely from representing God to the people. With no people worthy of representation, his role was void. However, Moshe exhibited the trait of a father (av) - like a parent who cannot bear to see their children harmed and will do anything, however ineffective, to try to save them. This demonstrates unconditional love transcending rational argument. By showing this parental quality, Moshe proved himself worthy to be a patriarch himself. The 'hanicholi' then becomes Hashem's recognition that Moshe has attained a new level - he's now suitable to be an av, not just a melech. This transforms the dynamic entirely, as Hashem tells him it now depends entirely on his choice. Though Moshe ultimately rejects the offer to become founder of a new nation and successfully advocates for Klal Yisrael's forgiveness, the shiur concludes by questioning whether this experience permanently elevated Moshe's relationship with God, requiring further study.
Parshas Ki Sisa 32:7-14
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