Parshat Ki Tissa
20 Adar 5764

March 13, 2004
Daf Yomi: Chulin 50

Guest Author:
Rabbi Feivel Wagner
Young Israel of Forest Hills, NY

 

Sometimes a tragic occurrence can be turned around and can provide many generations with the tools that they need to save themselves from many tragedies in the future. One example of this is the central event of our Parsha, the Chet Haegel (the sin of the golden calf). The Jewish people, feeling the absence of Moshe Rabeinu, make for themselves a golden calf, worship it, celebrate and dance around it. HaShem wants to destroy the people and make a new nation from Moshe. G-d prays to HaShem for the people, and HaShem responds by sparing the nation, thereby accepting Moshe's pleas. G-d then tells Moshe, "whenever the people sin they should do before Me 'kiseder hazeh' and I will forgive them" (Tractate Rosh Hashana, Daf 17). The Jews were on the verge of being destroyed and from this tragedy, which was averted only because of Moshe's prayers, came the remedy for many future tragedies.

What is meant by the expression 'Yaasu lifanei kiseder hazeh'? Literally, it means �they should do before Me this order�, referring to the thirteen attributes of mercy, The Jewish people need to act with these midos, these character traits. This would seem to be a logical interpretation since only our actions could avert a calamity. This is, in fact the interpretation offered by the Alshich.

On the other hand, the Bnei Yisaschar (1783-1841), one of the great Chassidishe Rebbes and an outstanding Talmid Chacham, says that all that is required is for us to mention these attributes. Through this, we appeal to HaShem to deal with us in a merciful way since we know He has promised to respond by offering us forgiveness. This would seem to be born out by the fact that the recitation of these words forms the main section of the Selichos that we recite during the period before Rosh Hashana and Yom Kippur, a time that we are appealing for our very lives.

I think that the story told of Rav Levi Yitzchak of Barditchov would be a proof to the other interpretation. The story is told of the community gathering for the first night of Selichos and finding that the Rav had not arrived. They waited a half hour, an hour and finally after two hours Rav Levi Yitzchak appeared. Selichos began with nobody daring to ask the Rav why he came so late. After a heartfelt and tearful recitation of the Selichos by Rav Levi Yitzchak, someone finally posed the question, 'Why was the Rav late?'. After much prodding, he finally told them the story.

He had been passing by a house and heard the sound of crying coming from the house. Upon investigation, he found a baby alone in the house, crying. Obviously the parents had gone to Selichos and had left the baby alone. The Rav lifted the baby in his arms, cooing and rocking him until he fell asleep. He then put the baby in his cradle and gently rocked him while he slept and made sure the baby stayed comfortably asleep. Only then did he come to Shul and that is why he was so late.

What is it that Rav Levi Yitzchak did? How did that in any way excuse his coming late to Selichos? If we understand that the Gemara means that we are expected to act in the way of the Yud Gimel Midos and not to merely mouth the words, then what Rav Levi Yitzchak did was exactly what is asked of us. To properly bring HaShem's mercy upon us and provide us with a complete forgiveness, we have to try to imitate HaShem's actions, being kind and merciful and understanding in our relationships with other people. 'Yaasu lifanei' is the best way of seeking HaShem's mercy. This is what the Torah seeks to teach us and this should be our reaction to impending tragedy.
I would like to dedicate this Dvar Torah to my father's memory on this 20th day of Adar, the second yahrzeit of his passing. It was he who instilled in me the lessons of the Alshich.

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