With His 515 Entreaties Moshe Rabeinu Broke through Every Barrier Thereby Paving the Way for All of Yisrael’s Tefilos to Reach the Kisei HaKavod

The upcoming, auspicious Shabbas Kodesh, on which we read parshas Vaeschanan, is called Shabbas Nachamu. This designation is related to the words of consolation offered by the navi in the Haftarah associated with this parsha (Yeshayah 40, 1): "נחמו נחמו עמי יאמר אלקיכם"—“comfort, comfort My people,” says your G-d. He goes on to say (ibid. 2): "דברו על לב ירושלם וקראו אליה, כי מלאה צבאה כי נרצה עוונה, כי לקחה מיד ה' כפלים בכל חטאתיה"—“Speak consolingly of Yerushalayim and proclaim to her that her period (of galus) has been completed, that her iniquity has been forgiven; for she has received double for all her sins from the hand of Hashem.” The navi Yeshayahu aims to console Yisrael with regards to the difficult, prolonged galus and promises them that HKB”H will redeem them (ibid. 5): "ונגלה כבוד ה' וראו כל בשר יחדיו כי פי ה' דיבר"—the glory of Hashem shall be revealed, and all flesh shall see as one that the mouth of Hashem has spoken. Hence, it was fitting to have this Haftarah instituted as the reading on the Shabbas following Tishah B’Av, the day on which we mourned the destruction of the two Batei Mikdash.

Not only do we always read the Haftarah of “Nachamu” on the Shabbas following Tishah B’Av, but we also always read parshas Vaeschanan on this special Shabbas. In fact, the Tur and the michaber (author of the Shulchan Aruch) provide us with the following mnemonic (O.C. 428, 4): "צומו וצלו"—fast and pray. The Turei Zahav (3) and the Magen Avraham (6) explain the significance of this mnemonic:"צומו" –fast—refers to the fast day of Tishah B’Av; "וצלו" – pray (in Aramaic)—alludes to parshas Vaeschanan, in which Moshe Rabeinu prays to HKB”H, beseeching Him to be allowed to enter Eretz Yisrael.

It is worth mentioning that all of the minhagim and numerical references related to the reading of the Torah brought down by the Tur come from the Seder of Rav Amram Gaon (end of Seder Purim), which was the first siddur to appear in the world. It was handwritten by the holy Rav Amram Gaon, the Rosh Yeshivah of Sura in Bavel; it was then sent to Rabbi Yitzchak ben Rabbi Shimon, one of the leaders of Spanish Jewry in those times. It is based on the minhagim of the two famous yeshivot—Sura and Pumpedita—the outstanding academies of learning in Bavel during the period of the Geonim. The period of the Geonim immediately followed the period of the Amoraim—the sages of the Talmud. All of the early minhagim are founded on what was passed down from the sages of the Talmud based on what was transmitted to them.

Moshe Beseeched Hashem for All Future Generations Who Would Pray in Troubled Times

Let us now examine the mnemonic chosen by the Geonim concerning the reading of parshas Vaeschanan after Tishah B’Av: "צומו וצלו"—fast and pray. What is the connection between the fast of Tishah B’Av and Moshe’s entreaties in parshas Vaeschanan to enter the land? Furthermore, this mnemonic is formulated as a command being issued to Yisrael. The command to fast on Tishah B’Av goes without saying; it is easy to comprehend. But what is the significance of the command for Yisrael to pray—"וצלו"? After all, the opening words of the parsha: "ואתחנן אל ה'"—refer to Moshe Rabeinu pleading with Hashem to be allowed to enter the land.

It appears that the Geonim were alluding to what our blessed sages expounded in the Midrash (D.R. 2, 6) on the opening passuk of the parsha:

This enables us to understand the wonderful connection between the two parts of the mnemonic “fast and pray.” First, Yisrael are being commanded to fast on Tishah B’Av to mourn the terrible and tragic churban of the Beis HaMikdash. Notwithstanding, they are also warned not to despair! On the contrary, they are commanded to pray just as Moshe Rabeinu did in parshas Vaeschanan; he prayed even though the decree had already been issued. Similarly, Yisrael are instructed to pray for the future, complete geulah and the fulfillment of Yeshayah’s words of consolation in the Haftarah: “Comfort, comfort My people,” says your G-d. May they become a reality, swiftly, in our times!

Notwithstanding, this does not really resolve our quandary. In fact, the commentaries are baffled by the Midrash’s claim that with the word "לאמר", Moshe Rabeinu intended to teach us to pray in times of distress. After all, Moshe Rabeinu’s entreaties were not answered; he was not allowed to enter the land. In fact, HKB”H tells him in no uncertain terms to desist (ibid. 26): "רב לך אל תוסף דבר אלי עוד בדבר הזה"—it is too much for you! (Enough!) Do not continue to speak to Me further concerning this matter.”

A Fantastic Explanation from the Agra D’Kallah

I would like to propose a way to reconcile this perplexing question based on a fantastic teaching from the great Rabbi Tzvi Elimelech of Dinov, zy”a, in his sefer Agra D’Kallah (Vaeschanan). He addresses the fact that Moshe Rabeinu prayed 515 tefilos. His sacred insight is based on the words of the Megaleh Amukos on Vaeschanan (3), who asserts that Moshe uttered specifically 515 tefilos in order to elevate his tefilos through 515 levels up to the Kisei HaKavod. According to the Gemara (Chagigah 12b), there are seven firmaments (heavens): "ואלו הן, וילון, רקיע, שחקים, זבול, מעון, מכון, ערבות"—which are named here. Furthermore, the Gemara (ibid. 13a) teaches us that the Kisei HaKavod upon which HKB”H sits, so to speak, sits above them and is carried by holy, angelic creatures called “Chayos.”

Now, the Gemara states that the distance between the earth and the first heaven is a five-hundred-year journey. So is the thickness of each of the seven heavens. So, too, is the airspace between each heaven. All in all, the legs of the Chayos stand above the earth a journey of 15 times 500 years.

With regards to the holy Chayos that carry the Kisei HaKavod, it says (Yechezkel 1, 7): "ורגליהם רגל ישרה"—their legs were a straight leg. Tosafos (Chagigah 13a) note that the gematria of the word ישר"ה" (straight) equals 515—תקט"ו. Now, if we separate these letters as follows: ט"ו (15) and ת"ק (500)—they represent the fact that the legs of the Chayos stand 15 times 500 years above the earth. How so? There are seven heavens with six airspaces between them. Additionally, there is an airspace between the earth and the first heaven and another one between the seventh heaven and the feet of the Chayos. Thus, we have seven heavens and eight airspaces, and they are each a 500-year journey. Hence, the distance between the earth and the feet of the Chayos is 15 times 500 years.