Parshas Ki Sisa - The Captain Goes Down With His Ship

Parshas Ki Sisa

The Captain Goes Down With His Ship

By: Daniel Listhaus

וַיְדַבֵּר ה' אֶל משֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם

“Hashem spoke to Moshe: 'Go, descend – for your nation that you have brought up from Egypt has degenerated.”

-Ki Sisa 32:7

As one reads through the passukim (verses) in our parsha carefully, one would realize a number of surprising and confusing things regarding the conversation between Hashem and Moshe. The Torah¹ tells us that Moshe was still up on the mountain when Hashem broke the news to him: “Go, descend – for the nation that you have brought up from Mitzrayim has degenerated.” Rashi² brings the medrash³ which comments that Moshe realized through Hashem's choice of harsh expressions that the matter was quite serious. As a matter of fact, Hashem immediately banished Moshe and told him he must leave because as great as he was, he was only invited to shamayaim (the Heavens) on account of B'nei Yisroel.

The medrash goes on to describe that at that point Moshe thought to himself that if he would leave right away, B'nei Yisroel would not stand a chance. So, as the medrash details, Moshe argued every argument he could think of to Hashem. He started by saying, “Remember when You went around to offer the Torah to the various nations, all the non-Jews said no, whereas B'nei Yisroel said yes?” Hashem responded that by worshiping the eigel ha'zahav (golden calf), the B'nei Yisroel uprooted that zechus (merit). Moshe continued and argued, “Remember when You sent me to Mitzrayim to tell the B'nei Yisroel Your Name, and right away they believed me and bowed to Your Name?” Hashem replied that as great as that was, they were mevatel (canceled) this by bowing to the eigel.” Moshe again tried to persuade Hashem and asked Him to recall that the bechorim (first-borns) brought karbanos (animal-offerings) to Hashem. Hashem, though, again responded that that meant nothing anymore now that they had chosen to instead bring offerings to the eigel. As a final attempt in his first round, Moshe told Hashem that He cannot wipe out the people who heard Hashem Himself declare, “Anochi Hashem Elokecha...” (I am Hashem Your G-D). Hashem replied that that level which B'nei Yisroel had achieved was replaced with their own declaration of “Eileh Elohecha Yisroel...” (These are your gods, Yisroel...), which they said in reference to the eigel ha'zahav.

The medrash⁴ continues to describe that the Torah⁵ then says that Hashem spoke to Moshe in a slightly softer tone, and as soon as Moshe detected the small change, he immediately began a second round of bombarding Hashem with arguments as to why He should have mercy on B'nei Yisroel. In fact, the Torah⁶ itself accounts that Moshe pleaded before Hashem, “Why should Your anger burn against them? Are they equal to You that they are even worthy of your jealousy? Is a wise man jealous of any but a wise man? Is a strong man jealous of any but a fellow strong man? Why should You be jealous of Bnei Yisroel over them worshiping the eigel? Furthermore, this is Your people who You took out of Mitzrayim. Why should You allow Mitzrayim to say that You took them out only to kill them in the mountains and annihilate them from the world?⁷ Moshe even dared to suggest that the luchos anyway were only targeted at him. After all, the first and second mitzvos contained in the luchos declaring Hashem as the only G-d, along with the negative commandment to not worship idols, say, “Anochi Hashem Elokecha...” (I am Hashem Your [singular] G-d...) and “Lo sa'aseh lecha...” (You should not make for yourself [singular]...),⁸ and not “Anochi Hashem Elokeichem” (I am Hashem Your [plural] G-d) and “Lo sa'aseh lachem” (You should not make for yourself [plural]...). Moshe then completed his pleading with a demand – so to speak – that Hashem forgive the B'nei Yisroel and to remember the zechusim (merits) of Avraham, Yitzchak, and Yaakov.⁹ The Torah¹⁰ testifies that when Moshe was finished, Hashem actually reconsidered regarding that which he said he was going to wipe the entire B'nei Yisroel out.

In reviewing this whole episode, a number of problems come up. Perhaps the most incredible fact in the story is the fact that Moshe actually argued back and forth with Hashem. As great as Moshe was, he was still only human. How in the world did the thought even enter his mind to argue with Hashem? Furthermore, the Torah testifies that Moshe was anav m'kol adom (the humblest person to ever live). How can we reconcile that with the events in this week's parsha? Second, why did Moshe even bother to back up the B'nei Yisroel? Not only did they do the worst aveirah, but their timing was also awful. It is not like they had just gone through a Holocaust or during the Purim story where there was so much pressure to not be Jewish and Hashem's presence was hidden. Rather, the B'nei Yisroel had just experienced yetzias Mitzrayim and the receiving of the Torah. They were now alone in the desert living with miracles as part of their everyday lives. Moshe should have given up on them right away and pretend he never met them. Obviously Hashem was most displeased with them so why did Moshe feel the need to back up a nation who Hashem wanted to wipe out?

Besides for arguing with Hashem with logic, Moshe seems to play an interesting blame-game with Hashem. When Hashem first told Moshe what the B'nei Yisroel were doing, He said, “The nation that you have brought up from Mitzrayim has degenerated.”¹¹ Then, a few passukim later while Moshe is arguing back to Hashem, he says, “Why, Hashem, should Your anger burn against Your people, whom You have taken out of Mitzrayim...?”¹² What is going on here? Hashem and Moshe seem to be arguing with each other over who should be responsible for the whole mess based on who is credited with taking the B'nei Yisroel out of Mitzrayim.

The answer to these questions stems from a deeper understanding in what Moshe's responsibility really was as a leader of B'nei Yisroel. One could take a step back and ask a very basic general question: Why did the B'nei Yisroel need a leader at all? Hashem is really the one Who takes care of all our needs. He fights our fights, provides us with money, and gives us health. Furthermore, Moshe's credentials were nothing to be too proud of. Moshe was not a born warrior – he grew up in a palace. He was not a great campaigner – he had a speech impediment. Rather, as captain of the most prestigious nation in the world, Moshe had the single responsibility of doing everything in his power to stand up for B'nei Yisroel. He was the one who had to guide them on the right path and stand by their side not only when times were good, but even in the most challenging of times as well. A leader's job is to be willing to put all of his abilities and powers into the people he represents. It is often easy for a leader to think that he is in the position because of his own greatness – and to an extent that is true. There is no question that Moshe was an incredible individual with qualifications that the Torah testifies no one will ever be capable of achieving. However, as great as great as anyone could be in reaching his full potential as an individual, that is only on the “individual scale” - where although the potential is unlimited, it is still capped at a lower quality than the infinite potential on the “leadership scale”.

When Hashem told Moshe to descend from the mountain because the people had sinned, the medrash¹³ relates that Moshe was very confused. He said, “First you tell me to come up and now you are telling me to go down?” Hashem replied, “It is not because of your greatness that you were allowed here, but rather because of the B'nei Yisroel. Now that they have done the avoda zarrah, you are no longer welcome here.”

Moshe's job description by definition was to fight as a representative of B'nei Yisroel and argue to Hashem to have mercy on them as long as there was still hope. This is precisely what Hashem appointed Moshe for. Moshe's whole purpose of leader was not only to be mentor and and guider for B'nei Yisroel, but to stand up for them as long as there was even still the smallest amount of hope for them.

We are living in a time where the term leader is used quite loosely. Corporations have leaders, until some scandal occurs and they abandon ship. Countries have leaders who talk the talk or who like to demonstrates their power in war. However, Moshe rabbeinu represented none of these. Rather, Moshe was a role model who set the standard for the B'nei Yisroel based on the Torah of Hashem and guided us through the best and worst of times. As long as there was still the possibility for B'nei Yisroel to do teshuva (repent), Moshe never gave up hope to fight for the tzibbur (entire community) even when he was challenged by Hashem with the opportunity to become the head of a new nation.

Each of us must keep in mind that besides for what is expected of us as individuals, we also have an important role that we play as part of the tzibbur. There are those who look up to us – whether we know about it or not – and we must therefore do our part by maintaining a proper example and standard for others to follow. Additionally, we must always be supportive of B'nei Yisroel as long as there is still hope of them doing teshuva.

1Shemos 32:7

2Ibid.

3Shemos Rabbah 42:1 on Shemos 32:7. The inference is made because the Torah chooses to use the more forceful word “Va'yedabeir” (and He spoke) as opposed to “Va'yomeir” (and He said).

4Shemos Rabbah 42:2

5Shemos 32:9

6Shemos 32:11 also see Rashi there.

7Shemos 32:12

8Shemos 20:2 and Shemos 20:4, respectively

9Shemos 32:12-13. The Medrash describes that even while saying this, Moshe was actually saying a number of arguments as to why Hashem should forgive the B'nei Yisroel. One example is that Moshe said the following: If the B'nei Yisroel are chayav sreifa (death by burning), then Hashem should rememebr Avraham who went into the furnace. And if they are chayav hereg (death by sword) then Hashem should remember Yitzchak who was willing to be slaughtered on the alter by akeidas Yitzchak. And if they are chayav galus (exile), then Hashem should remember Yaakov who was forced to run away from home and live by Lavan.

10Shemos 32:14

11Shemos 32:7

12Shemos 32:11

13Shemos Rabbah 42:3

Photo Credit: Edited picture combining http://www.hatworx.com/nautical-captains-hat.html and http://beforeitsnews.com/conspiracy-theories/2013/02/sandy-hook-slips-of-tongue-loose-lips-sink-ships-2448718.html