Shelach:Negotiating with God

Reflections is sponsored in honor of Shira Hakim, Ilan Golcheh, Esther Malka

Brander, Judith Frankiel, Daniel Zamanzadeh, Amiad Davis and Mrs. Lori Lebhar

upon their graduation. Much Nachas and Simcha!

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Far too many years ago, my sixth grade Rebbe challenged our class to imagine that they can insert themselves into a
Tanach moment, but only one; “Which one”, he challenged us, “would it be”?

I recollect zero of what my friends said; I must assume that some chose matan torah (they were there – but have a
slight memory loss) while others likely chose box seats in the Eila valley [Dovid and Golyas]; the dramatically
inclined might have opted to be a fly on the Yehuda-Yosef reunion wall, while those looking for "action" were
probably Mt. Carmel bound [watching Eliyahu defeat the false Ba'al prophets].

These admittedly fuzzy projections contrast starkly to a crisp recollection of my Rebbe's answer: A compelling image
of intense Sodom negotiations conducted between Hashem and Avraham captured his soul. To consider humble
Avraham uncomfortably and yet confidently uttering: My dear God, do you mind if I ask for a further price
reduction, was for him ultimate human heroism (and the Biblical source that Jews don’t pay retail – but we"ll
leave that for a different discussion )

But does it not also smack of incredible chutzpah?

Every teacher, youth leader and parent knows that once set, a rule should not be negotiable, – for it wreaks havoc with
authority structure. Stillborn policies ought not be stated; subsequent negotiation or mitigation simply invites anarchy.
Does it not follow that once Hashem has explicated that it is time for Sodom to go - then Sodom must go?

In our parsha [amongst so many others], a similar question emerges with Moshe Rabbeinu. In the post-meraglim
(spies) dialogue, Hashem wills to wipe out Bnei Yisrael,[1] and start afresh from Moshe. The eigel hazahav (golden
calf) aftermath yields a strikingly similar sentiment[2]. Each time, Moshe springs into action, grabs Hashem’s mantle,
k'viyachol and refuses to let go[3].

What’s at stake here is not merely the question of the logic and efficacy of prayer. That is a famous, significant, and
yet distinct issue, which ponders: if God decrees punishment, how could He change his mind, and if He wills reward,
why pray in the first place[4]? While that problem focuses on the nature of Hashem and the power of prayer, our
question [precedes and] sidesteps those issues, asking: When God’s explicit will is known, is it not impudent and
absurd to negotiate it away? Can one imagine, for example negotiating with God for a shorter summer Shabbos (God,
let's end them all at 6:30pm throughout June, July, August)

Rav Shimon Schwab[5] (1908-1995) addresses this conundrum by first noting a fascinating anthropomorphism. Just
prior to Avraham's negotiations, the Torah, quoting Hashem states[6]: Let Me go down and see their cries ….
An obvious difficulty: Why does God need to descend to hear the plight of Sodom? Divine eyesight suffers not
from myopia. Rav Schwab also notes that Moshe's negotiation with Hashem regarding his personal role as redeemer
(Please don’t choose me Hashem) is preceded by the verse[7] "And I will go down to save it (the nation)". Again, the
notion of Hashem's descent seems to precipitate human negotiation.

Finally and most remarkably, the classic prayer of the yud gimel midos (thirteen attributes of Hashem's mercy) which
we invoke throughout the year at key prayer moments, is also preceded by the verse[8]: And Hashem came down in the
cloud and He stood there with him

Apparently, Rav Schwab states, the notion of Divine descent allows for human petition; i.e. Hashem “coming
down” into our world implies that God does not desire to dictate by fiat; rather Hashem that we employ (God given)
human logic to ultimately create a man-God dialogue.

Once Hashem “descends” into this world, He actively encourages human intervention. Duly empowered, Moshe has
permission to "fight" on Klal Yisrael’s behalf. Hashem is willing to be "swayed" by powerful human argument.
Moshe thus invokes the chilul Hashem argument, even as it is objectively absurd to employ that argument (or any
others) against Hashem. A few thousand years later, on a twice weekly (Monday/Thursday tachanun) basis, we
invoke that same argument on our behalf:

Most striking is Rav Schwab's final application. Prior to matan torah, the verse states[9]: Vayeired Hashem al Har
Sinai: And Hashem descended upon Mt. Sinai” Why? every Jew who merits to study deep Torah knows that the very
fabric of learning requires challenging and questioning the d'var Hashem (in order to ultimately clarify). What
license do we have to engage in such an audacious process?

In a classic talmudic showdown between R. Eliezer and the Sages[10], Rabbi Eliezer calls in his heavy artillery: He
evinces a bas kol (heavenly voice) to prove his halacha. The bas kol comports to his view – whereupon the Sages
respond: It is not in heaven! And what, pray tell, ponders the Talmud, was Hashem’s reaction when this earth-
shattering dialogue was occurring? Ka chayach v'amar nitzchuni banai, nitzchuni banai – Hashem was smiling and
saying: my children have defeated me, my children have defeated me[11].

Hashem does not simply "allow" himself to be swayed, he revels in it.

God's nachas is not limited to the fight for Torah. In the spy episode, Hashem ultimately concedes to Moshe: salachti
kidvarecha – I have forgiven (them) per your words. A stunningly similar Talmudic comment illuminates:

Rabbi Yishmael taught: It is true, as you said. In the future, the nations of the world would have said (I am
weak). Praiseworthy is the student(Moshe) whose Teacher ( Hashem) admits to him.

As one who has the privilege of regularly teaching Talmud, it is hard to overstate the ecstasy of losing the argument to
a talmid whose enthusiasm and investment in Torah does not allow him simply trust me. Echoes of my teacher
reverberate: Never trust Rashi, never trust Tosafos! – for in the study halls, blind trust breeds complacency and simple
faith equals laziness. Paradoxical as it might sound, but in an act of imitatio dei, for teacher and parent alike, there is
no bitter as the agony of (uncontested) victory and none so sweet as the joy of (passionate) defeat.

Good Shabbos - Asher Brander

[modified from last year's piece]
[1] [Akenu badever v'orishenu Bamidbar, 14:12 [2] Shemos, 32:10 [3] Yalkut Shimoni Ki Tisa 392 [4] See Sefer Haikarim, 4:16-18 for a
classic approach
[5] Ma'ayan Beis Hashoeiva Shemos, 3:13. [6] Bereishis, 18:21 [7] Shemos, 3:8 [8] Shemos, 34:5 [9] Shemos, 19:20 [10] Bava Metzia 59b
[11] It is not merely about nachas. The Talmud (Shabbos 89) states that when Moshe went up to receive the Torah, the angels were opposed
to it being in human hands. Hashem turns to Moshe and commands him to respond to the malachim . Moshe is afraid that they will incinerate
him - whereupon .Hashem tells Moshe to grab onto Divine throne and respond. Moshe's fighting for the Torah now becomes a requisite to
receive it.
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