Their devotion and mesirus nefesh to the cause is what creates is our innate, ancestral link. He focuses on the specific middos that the avos excelled in and notes how it is this that creates a link to future generations. Rav Eliyahu Dessler in Michtav M'Eliyahu (cheilek alef - p.8) has an essay that focuses on understanding G-d's trait of Rachamim - mercy, and in particular, how it manifests itself along with Zechus Avos. This is a frequent theme in the tefillos of the yamim noraim, for example: Zachreinu le'chayim le'maanchah Elokim chayim.Īpparently we should say tamah zechus avos when neither of the above 2 mechanisms can be invoked. By invoking zechus avos we reconfirm our commitment to be part of that plan, and thereby request that Hashem should have mercy on us, despite our shortcomings, so we can continue to implement His plan for the world's destiny in other words, to be mekadesh shem shamayim. Hashem's plan for the world: Hashem made a bris with the avos that they are their descendants would be central to Hashem's plan for the world.He answers that by passing the 10 tests, Avraham bequeathed to us the purity of character to do the same, and in this regard he is "avinu". One of the primary sources for this notion is in the Nephesh Hachayim, where Rb Chaim Volozhin discusses why in the following mishnaĪvraham is just referred to by name, whereas in the following mishnaĪvraham is referred to as "avinu". Behavioral: By inheriting the zakus (purity of character) of the avos, we are more inclined to align ourselves with the ratzon Hashem in the long term, even if we have fallen short currently.When an event occurs to one of the prophets, who are our forefathers, he will understand that a form of these occurrences will occur as well to his descendants.Generally speaking, zechus avos seems to work in 2 ways. one might think that these are meaningless details but in reality they reflect something of the future. The Torah tells stories, at length, about journeying or well digging. The Rabbis stated this rule as 'everything that happened to the fathers is a sign for the children'. "I will tell you a rule to be applied throughout the parshiot of Avraham, Yitzchak and Yaakov. In his commentary on Parshat Lech Lecha he writes: The Ramban describes that "the deeds of our fathers are a signpost for the children." And that this is a cardinal rule of Jewish history.
We each stand before our Creator armed with the decisions we make, the character of our souls and the yearnings of our hearts. That simple understanding would be inconsistent with Jewish understanding. The simple understanding of that concept might lead one to assume that one's direction and determination in life would be decided based upon the greatness and sanctity of others. The concept of Zechut Avot (the merit of the forefathers) in Jewish thinking refers to the concept that, when all else fails, the Jewish people can at times depend on the merits of their forefathers, "Abraham, Isaac and Jacob".
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