Why did Moshe mention Avraham, Yitzchak and Ya'akov in his Tefilah?
Rashi #1: He Davened that, seeing as their founding-father Avraham had passed ten trials and not yet received his reward, 1 Hashem should remember his merits and reward him by allowing his ten trials to cancel out the Aseres ha'Dibros that his children had negated.
Rashi #2: He Davened that, if Yisrael deserved death by burning, Hashem should remember Avraham, who had been cast (by Nimrod) into the fiery furnace; if they deserved death by the sword, He should remember Yitzchak, who stretched out his neck (at the Akeidah); and if they deserved to go into exile, Hashem should remember Ya'akov, who went into Galus to Charan.
R. Bachye #1: If Moshe Rabeinu needed to mention Z?chus Avos, how much more so do we need to mention in our Tefillos ?Elokei Avraham, Eloki Yitzchak v?Elokei Ya?akov?, because that is how Hashm wants to be mentioned in all generations.
R. Bachye (citing Sh?mos Rabah): Moshe Rabeinu was not answered here until he mentioned the dead (Avos). 2 Therefore the Pasuk in Tehilim ? 80:9 ? compares Yisrael to a vine ? where the live tree is supported by dead branches.
Seforno: He was referring to the promise that Hashem made to them to return the fourth generation to the land - something that would be impossible to achieve if He would annihilate Yisrael and rebuild it via Moshe's children, as He said in Pasuk 10 that He would do.
Rosh (in Pasuk 7): By mentioning the three Avos, he warded off three of the five damaging angels that had descended to punish Yisrael. 3
Moshav Zekenim: He Davened that, if Yisrael made golden idols, Hashem should remember Avraham, who broke and burned his father's idols; If they sacrificed to idols, He should remember Yitzchak, who was tied on the Mizbe'ach - and a Korban will atone for a Korban; If they prostrated themselves to it, He should remember Ya'akov, who buried the idols [that his sons took from Sh'chem], and if they said "Eileh Elohecha Yisrael", He should remember Yisrael, who said "Sh'ma Yisrael Hashem Elokeinu Hashem Echad". 4
B'rachos, 10b: Whoever cites the merits of others, earns salvation in his own name - like Moshe, who invoked the Z'chus Avos, and to whom the salvation was ultimately ascribed. 5
Shabbos, 30a: 'When Yisrael sinned by the Eigel, Moshe Davened many (three 6 - Rashi in Seifer ha'Pardes) Tefilos, and Tachanunim, but he was not answered until he said "Remember Avraham, Yitzchak and Ya'akov".
See Sifsei Chachamim.
R. Bachye (citing Sh?mos Rabah): And the same applies to Eliyahu on Har ha?Carmel. See Melachim 1. 18:36-38. Hence the Pasuk writes in Koheles 4:2 ?Veshabach Ani es ha?Meisim she?Kevar Meisu? ? ?even more than live Tzadikim? ? because ?Tzadikim are greater after their death thn during their lifetime? ? Shabbos 30a. See R. Bachye who elaborates further
Refer to 32:10:151:2.
It seems that he is referring to Ya'akov's sons, who said this when he was unable to tell them when Mashi'ach is destined to come. Refer to Bereishis 49:2:152:1. However, Tosfos ha'Shalem cites Moshav Zekenim who explains 'Remember Yisrael, who say Sh'ma twice daily'. (PF).
As the Pasuk states in Tehilim, 106:23 "Lulei Moshe Bechiro Amad ba'Peretz"
Contained in Pesukim 11. 12 & 13.
What is the significance of the word "asher Nishba'ata lahem Bach"?
Rashi (citing Shabbos, 30a): Moshe was referring to the promise that Hashem made to Avraham 1 following the Akeidah, 2 not in the name of the Heaven or the earth, of the mountains or of the hills (which are finite), but in His own great Name ("Bi Nishba'ati ... " - which is infinite).
B'rachos, 32a: Had Hashem sworn by the heaven and earth, Moshe argued, he would have said that, just as heaven and earth will be negated, so too has the Shevu'ah become negated. But now that He swore by His holy Name, 3 the Shevu'ah, like His Name, will last forever.
A promise which He reiterated to Yitzchak (in Bereishis 26:3) and to Ya'akov - in Bereishis 35:11 (Rashi).
See Bereishis 22:16.
See Torah Temimah, note 27.
When did Hashem issue this promise?
Rashi #1 (in B'rachos, 32a): He promised it to Moshe in Sh'mos, 3:17.
Rashi #2 (in B?rachos, 32a): He promised it to Avraham at the Akeidas Yitzchak, when He said ?Bi Nishba?ati?.
Seforno: He promised it to Avraham at the B'ris bein ha'Besarim, in Lech-l'cha, Bereishis, 15:16 - when He said "ve'Dor Revi'i Yashuvu Heinah!"
What did Moshe mean when he added ?Lema?an Emtza Chein be?Einecha??
Rashi: With reference to 33:13:1:1 ? ?in order to understand the true meaning of the 'Metzi'as Chein'.
R. Bachye: As a sign that he found favor in the Eyes of Hashem.
Targum Yonasan: With reference to 33:13:1:2 ? ?in order to find favor before Hashem?.
When did Hashem say ?ve?Chol ha?Aretz ha?Zos Etein le?Zar?achem??
Rashi (in B?rachos, 32a): Earlier, in Sh?mos, 3:17 ?A?aleh eschem me?Ano Mitzrayim el Eretz Tovah u?Rechavah?.
What are the connotations of ?Venechalu le?Olam??
R. Bachye #1: It implies that they will inherit it for all generations ? even though they are destined to go into exile, no other nation will inheir it (until they return). 1
R. Bachye #2: With reference to the corresponding world, it is a promise that they will inherit Olm ha?Zeh and Olam ha?Ba.
Seforno: It refers to Hashem?s promise to Avraham ? in Bereisis 15:16 ?ve?Dor Revi?i Yashuvu Heinah? ? a promise that cannot possibly be fulfilled with Moshe?s descendents alone.
R. Bachye: As Hashem promised Avraham in Bereisshis 17:8 ?Venasati l?cha ? es Kol Eretz Cana?an la?Achuzas Olom?.
Why does the Torah write here "le'Avraham ... Avadecha", and in Eikev Devarim, 9:27 "la'Avadecha le'Avraham ..."?
Moshav Zekenim: To teach that the Avos were Hashem?s servants from beginning to end. 1
Moshav Zekenim: And it is for the same reason that the Pesukim in Melachim refer sometimes to "David Avdi" and sometimes to "Avdi David".
QUESTIONS ON RASHI
Rashi writes that if a chair of three legs cannot withstand Hashem's anger, all the more so a chair of one leg. But Moshe descends from the Avos, in which cse he is a fourth leg?
Moshav Zekenim (in Pasuk 32): 'The chair of three legs cannot stand' because the merit of the Avos had terminated, and Moshe was therefore a chair of one leg.
