In the scene of the Golden Calf, Moshe finds himself at a crossroads. On the one hand he has to defend the honor of His G-d, who had been defiled by the Jewish people as a bride being unfaithful at the alter (Midrash). On the other hand, he has to defend his flock, which G-d wants to destroy in vengeance for their infidelity.

Moshe chooses to defend his people, using the thirteen attributes of G-d to evoke His mercy. He pleads with G-d using any argument he can find, beseeching him for the lives of the nation.

In the midst of this chaotic scene, the text seems to take a short break from the commotion, and we are confronted with a fascinating dialogue between Moshe and G-d. "And now, If I may find favor in Your eyes, please let me know Your ways" (Shemot 33:12), Moshe requests of G-d. To which G-d replies, "No one can see My ways and live (33:20)" but proposes a compromise that Moshe might be able to see His "back". The commentaries expend much ink attempting to explain this very enigmatic scene, with the Talmud (Brachot 7A) even explaining Moshe's inquiries in the context of the timeless paradox of theodicy. Regardless of the true meaning of the discussion, the dialogue itself seems out of place. Why is this deep theological discussion placed smack in the middle of one of the most significant events in our history? Why does the Torah seemingly take a break from the story to discuss Moshe's grappling with G-d's mysteries?

Perhaps we can understand our question if we return back to the context. Moshe is placed in a situation that he has never found himself in. The Jews have rebelled, and have painted themselves in a corner in the eyes of G-d. For the very first time, Moshe finds himself needing to protect his herd. Until now, Moshe is strictly assigned to either perform a miracle against the Egyptians, or act as a messenger for G-d as the provider. Even at the scene just prior to Kriyat Yam Sof, when Moshe breaks into prayer for Divine intervention, he is immediately rebuked as G-d explains, "Mah Tizaak Alei"(Shemot 14:15). Now, at the scene of the Golden Calf, Moshe finds himself as the only advocate that the Jewish people have, and for the very first time, he alone prays for their survival.

It is at this point that not only are Moshe's prayers heard, but his petitioning G-d to forgive the people has a dramatic affect. Moshe sees the door in his relationship with G-d, open wider than it has ever before. The Midrash describes debates and discussions that Moshe has with the Angels on top of Mount Sinai, when his physical presence was taken up to heaven. Now, however, after crying on behalf of the Jewish people, Moshe discovers an even closer relationship with his Creator. As the Pasuk describes following his initial Tefilot for the nation "And G-d spoke to Moshe face to face, like a man speaks to his friend" (Shemot 33:11). Almost immediately, Moshe seizes this new opportunity and closer bond to the Creator and asks G-d to reveal the innermost secrets of His plan, and how He governs the world.

In the third chapter of Tractate Rosh Hashana (29A), the Mishnah recapitulates the scene of the Battle with Amalek from Parshat Beshalach. "And it was when Moshe's hands were raised the nation was strengthened, and when his hands fell down then Amelek was strengthened" (Shemot 17:11) Asks the Mishnah, is it possible that the hands of Moshe will make or break the victories of the Jewish people? Rather as long as the Jewish people direct their eyes on their Father in heaven they will be successful, and as long as they do not they will not be successful.

Perhaps we can understand this Mishnah from a different perspective. Why are the Jewish people encouraged by Moshe's hands to look heavenward? Because when one focuses his eyes in an upward direction, it becomes impossible to look at oneself. How often are we encompassed with our own concerns and problems? The Mishnah tells us to stop worrying about our own troubles, and start worrying about other people's issues. And by doing this, explains the Mishnah, it will dictate success for our people, regardless of the adversary and adversity.

As the scene within the Chet Ha'agel teaches us, the path to G-d leads through selflessness. Our Prayers in the Amidah are all impersonal. They are stated beLashon Rabim (in the plural form), on behalf of the entire people. When we pray and act on behalf of the Kahal with sincerity, ignoring our own personal concerns that all of us have, then we can attain a spiritual level that could not be attained otherwise. As Moshe teaches us, the power of communal prayer is beyond explanation, and it can take us to the greatest heights in our relationship with HaShem.