Because without them, there would be no connection to the generations to come.
Because this generation, or these people, they are like rings in a chain that are interconnected, and this is the reason for their existence. And in this way there are generations or individuals, which according to the law of their deeds are not worthy of existence, but nevertheless they exist, not due to their own merits but the merits of their forefathers and their descendants. the generations) come out of each other like a long chain whose rings are all linked with each other. But aren't there many generations from the point of Avraham avinu? All of them (i.e. אדם אשר כזה יתקיים בעולם הזה, אף שאין לו שום זכות לזה מצד עצמוĭid Hashem not promise to our holy forefathers that the purpose of all creation will come out of them and their seed, and all the great future which will grow and be sanctified in His name Hashem will be for all to see, and will it not be through Moshiach. For this reason one should read it not as 'zechus' but rather 'zakus' meaning the purity of the avos. 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.
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