Parashat Ki Tisa

And now, if I have found favor in Your eyes, make Your ways known to me so that I will find favor in Your eyes, and see, for this nation is Your nation.”

Shemos, 33:13

Moshe Rabbeinu’s appeal to HaKadosh Baruch Hu to forgive Am Yisrael for Cheit HaEigel is a partial success. Moshe demands “Im Tisa Es Chatasam,” (32:32) that Hashem lift the iniquity, but Hashem holds strong, “U’ViYom Pakdi, U’Fakadti Aleihem Chatasam” (32:34). Quoting a gemara in Sanhedrin, Rashi notes that all tragedy that ever befalls Yisrael is at least partially a consequence of Cheit HaEigel, indicating that Hashem has still not forgiven the sin. Additionally, Hashem informs Moshe, “Hinei Malachi Yeileich Lifanecha” (32:34), that a Malach will lead the nation in His stead.

But Moshe does not give up easily, and he continues his plea, this time appealing to the favor he found in Hashem’s eyes. The pasuk isn’t clear whether Moshe is appealing for the forgiveness of the Cheit or for Hashem’s Shchina to lead the nation. Presumably, had Moshe thought his Chein could lift the iniquity, he would have mentioned it in his earlier argument. The subsequent pasuk also provides some indication as to the aim of Moshe’s request.

And [Hashem] said, “My [Presence] will walk, and I will lead you.”

Shemos, 33:14

So Moshe Rabbeinu’s argument, “this nation is Your nation” asserts Hashem’s obligation to lead “His nation” through the Midbar. This certainly explains why Moshe attaches Klal Yisrael’s status as “Hashem’s nation” to the favor he found in Hashem’s eyes. But there are still several difficulties with the argument itself. Had Moshe stated, “If I have found favor in Your eyes, see, for this nation is Your nation,” he argument would be complete, Why does Moshe have to say “and see?” Why does he have to request “make your ways known to me?” And why should Moshe ever state “so that I will find favor in Your eyes” if he has perhaps already found favor in Hashem’s eyes?

And Moshe said to Hashem, “See, You said to me ‘take this nation up [from Mitzrayim]’ but You did not inform me that You would [only] send [a Malach] with me, and you told [me], ‘they will distinguish you by name,’ and You have also found favor in my eyes.

Shemos, 33:12

Apparantly, Moshe strings together a lengthy, and successful, argument. But what does he argue?

“And you did not inform me,” and that which you said “Behold I will send a Malach” (Shemos 23:20) is not information, for I do not desire it.

Rashi, Shemos 33:12

The first difficulty with Rashi’s interpretation of this account is how Moshe Rabbeinu negates Hashem’s words merely because he does not like them. Clearly Moshe could not veto the other punishments for Cheit HaEigel, why should this consequence be any different? The Maharif suggests that the term “Hodatani” does not mean “inform” in this context but rather “make loved,” like Hashem’s use of Yedi’a by Avraham Avinu, “Ki Yidativ” (Beraishis 18:19) In other words, Moshe merely complains that he doesn’t like Hashem’s information, not that the matter never occurred. Nonetheless, why should Moshe complain now if Hashem informed him in Parashat Mishpatim, before he ever descended Har Sinai? Thirdly, why should Rashi appeal to this Hada’a when Hashem outright just said Hinei Malachi Yeileich Lifanecha a few pasukim earlier?

Perhaps Moshe’s point is that there is no clear indication from the information of Parashat Mishpatim when Hahsem’s Malach will begin leading Klal Yisrael. Hashem explains that the Malach will lead them up into Eretz Yisrael and chase out the other nations, but does not indicate from what point, whether at the border or in the dessert. Moshe then builds off this argument, noting that he is distinguished by name, suggesting that he holds a universally higher status than his student, Yehoshua (“ViGam Bicha Ya’aminu LiOlam”). Therefore, Moshe suggests to Hashem, the Malach should begin leading when Yehoshua takes over control of the people, namely when they enter Eretz Yisrael, but until then I demand that You lead us.

Of course, Moshe hasn’t yet explained why he should be allowed to argue with Hashem. All he’s done is suggest how the difference between him and Yehoshua indicates that He could request favors that Yehoshua cannot, thereby offsetting Hashem’s guarantee of a Malach to the days of his student’s leadership.

Rashi explains that the favor Moshe finds in Hashem’s eyes earns him an unknown reward. Moshe’s request here is to see that reward so that he knowns how much Chein in worth. Moshe’s mention of Chein is rather perplexing. Moshe needed favors from Hashem in earlier accounts, whether at the Yam Suf or when fighting Amaleik. Why all of a sudden here does he appeal to Chein? Why does he think he has Chein?

Only one other individual in the Torah finds favor in Hashem’s eyes, Noach Maza Chein BiEinei Hashem. As his reward, Hashem set Noach apart from his entire generation, killed the rest, and started the world anew. Interestingly, Hashem proposes a very similar plan to Moshe, “Achaleim ViE’eseh Osicha LiGoi Gadol” (32:10). Of course, Hashem also prefaces this plan “ViAta Hanicha Li,” suggesting to Moshe that he can reject the proposal, and indeed Moshe does, “VaYinacheim Hashem Al HaRa’a.”

Where does this all leave Moshe? Moshe knows he has found favor in Hashem’s eyes, and he knows he gets rewarded for this Chein, as Noach did. Moshe also knows he will not receive the same reward as Noach, for he has already rejected that notion, as he reminds Hashem outright, “see, for this nation is Your nation.” Therefore, Moshe is not 100% certain he will still be rewarded, but nonetheless asks. Moreover, Moshe wants as much Schar as possible; perhaps this is why he says “and You have found favor in my eyes,” as the Mishna in Avos (2:4) teaches, “make His Will your will so that He will make your will His Will.” In other words, Moshe argues that he should still receive reward even though he has turned down Hashem’s first offer. The offer itself is not the consequence of Chein; rather the Chein earns a quantifiable reward, and that Moshe has not yet received.

Hashem gives Moshe his due reward and leads the nation through the Midbar Himself. Moshe’s willingness to speak, a trait Noach severely lacked throughout his life, aided him towards the more desired reward. Notably, Moshe never specified what his reward should be, but Hashem centainly knew what Moshe wanted. And while Cheit HaEigel proved to be a punishment too strong for Moshe to lift, Hashem agreed to Panai Yeileichu.