Rabbi Ezra Labaton ZS”L

Moshe Rabenu achieved what no other human being achieved or could achieve. He became the Master Prophet- the one who spoke to Bore Olam פָּנִים אֶל פָּנִים “face to face”- as the final verses in Sefer Debarimattest. The Master Prophet rightly earned the epithet, Adon Haneviim.

Yet, we wonder, what were the character traits of the one who achieved so much? Were these character traits directly linked to the status he achieved as the Master Prophet? And what role did these character traits play in shaping the character and destiny of the nation that Moshe Rabenu founded? It seems to us that all of the above questions could be answered by a close reading of the opening Mosaic narratives of Sefer Shemot.

We begin by noting that the biological parents of the child, destined to become Moshe, are not named. We are simply told that a man from the tribe of Levi took a woman from the tribe of Levi. Later, it is revealed to us the names of the child’s parents. Why are the parents’ names not mentioned; why delay their identification? Perhaps the text wants the reader to see this child as ordinary, as nothing special- his parents are so indistinct that they are introduced to the reader anonymously. This notion takes on significance as we note how important names are in the biblical narrative. Going back to Adam in the Garden of Eden, who names Hava, and on to the Patriarchs whose names are changed (Abraham and Jacob), all the way to the discussion Moshe has with El-Shakai as to the Divine name (“מַה שְּׁמוֹ”), nomenclature plays a great role in the Bible. Yet, here the names of this child’s parents remain unknown- as the child himself. He is not immediately named by his biological parents, but by an anonymous Egyptian princess, who had compassion on the child and retrieved him from the river reeds. How strange that this child is named by one outside the circle of Israelites. Yet again, this indicates that all that Moshe achieves is by dint of his own efforts. His biological and step-parents play no role. From this early narrative we see that an anonymous child, born to anonymous parents, does not seem to be destined for greatness- unless the child acts to secure his own future as a people shaping individual.

This he does. The child grows into a young adult. He intentionally leaves his palatial surroundings (“וַיֵּצֵא אֶל אֶחָיו”) to mingle with his brothers. The text significantly now tells us, “He sees their affliction….” This young adult is not self-absorbed in the trappings of power and royalty. Rather, as Rashi points out, he sees with his eyes and feels with his heart. Moshe’s “seeing” is not a dispassionate objective view of reality, as another royal prince might “see.”  Mosaic seeing has an emotional quality to it.

Moshe sees and feels. As a result, he is moved to action. He strikes the Egyptian who is striking his brother. Though the one struck is a Hebrew slave, he is still Moshe’s brother. This emotional bond moves the heart, and pushes the seeing/feeling Moshe to lash out. The Egyptian, deserving death, (as the Midrash points out) is killed. Moshe acts beyond all rational considerations, with the “logic of the heart” rather than the “logic of the mind”. The compassion felt by the young Moshe for his “brother” (note that this is emphasized by the text) becomes a defining characteristic of the Jewish people. As Jews we are not only motivated by the logic of the mind to do what’s right, but by the logic of the heart as well. At times, we must push aside all rational considerations and enter into the fray, as Moshe.

HaRambam sees this quality as so significant that he questions the Jewish identity of one who is cruel and has no compassion. “How could a brother not have compassion on another brother?” He asks rhetorically (see Matenot LaAniyim, 10:2). A defining characteristic of the Jewish persona is compassion.

Note, as well, that Hakadosh Baruch Hu also sees fit to describe Himself as the Lord of compassion. In numerous texts throughout the Tanach, we find this self declared description. The most powerful of these texts is certainly found in Shemot 34:6, where the thirteen attributes of Bore Olam are taught to Moshe, and in Debarim 10:18, where God describes Himself as He who loves the Ger– stranger – and other unfortunate, powerless and unprotected members of society. Indeed, though HaRambam teaches that there are no definitive terms to describe Bore Olam, the attributes of loving compassion and kindness reflect most closely the Divine essence. It is no accident that Moshe demonstrates these qualities early on, and reflects this Divine quality.

As a result of Moshe’s impulsive empathetic act of compassion, he must flee the anger of the King. Crossing the desert, he finds himself resting by a well in Midyan. Sitting, he “sees” an act of injustice perpetrated against a few Midianite women, shepherding their father’s sheep. Though they filled the water trough for their sheep, they were chased away (“וַיְגָרְשׁוּם”) by the more powerful male shepherds. Moshe observes this injustice and rises up to save these women (“וַיָּקָם וַיּוֹשִׁעָן”) from this indignity. (Every act of injustice is an act of indignity, an attack on the “צֶלֶם אֱקִים”- Divine Image-status, of the individual- See Beresheet 1:26, 27.)

Here, Moshe sets the tone for the Jewish people. Repeatedly, throughout the sacred Scriptures, the Jewish people are commanded to pursue justice. They are told in Sefer Debarim that without this pursuit, they will not inherit the land that God has promised them (Debarim 16:18-20). This value is not only emphasized in the five books of Torat Moshe, but throughout all of the prophetic literature as well. The hallmark of the post Mosaic prophet is his demand for justice. (See, for example Amos 5:24)

As to be expected, this call for justice is a “character trait” of the Almighty as well. His demand for justice is a reflection of His personal pursuit of justice (“כְּבַיָּכוֹל”). Note, Abraham the Patriarch established his family and followers on the principles of justice and righteousness (צְדָקָה וּמִשְׁפָּט- see Beresheet 18:19). Subsequently, his demand for justice for the people of Sedom is accepted by Bore Olam. Indeed, the “Judge of the whole world” will and must do justice. In other biblical texts there are numerous self-descriptions of the Almighty as “עוֹשֶׂה מִשְׁפָּט” and “דַיַּן אַלְמָנוֹת.” Thus, Moshe’s initial concern for and pursuit of justice for the daughters of Yitro not only foreshadow the Divine demand for justice, but reflects this Divine trait as well.

The third narrative of great significance that defines the character of Moshe is found in the 3^rd chapter ofShemot. Here we find Moshe comfortably settled in the family framework of Yitro. Married, with a child, he works as a shepherd for his father-in-law. He leads the sheep to a distant part of the desert, and there sees a great marvel: a bush aflame but not consumed (“הַסְּנֶה בּוֹעֵר וְאֵינֶנּוּ אֻכָּל”). Unaware of any theological implications, he declares: “I will turn aside and see this great sight: why is this burning bush not consumed? Moshe hears the Divine Voice, and responds properly: “Hineni.” Then, upon hearing the first part of the message, he hides his face (“וַיַּסְתֵּר משֶׁה פָּנָיו כִּי יָרֵא”). Had Moshe lacked the intellectual curiosity of seeking out an understanding of the marvel he witnessed; had Moshe responded in any other way other than “Hineni”; had Moshe not hidden his face in fear—all would have been lost. Bore Olam needed the one who was to be chosen as the Master Prophet, to aggressively seek out an explanation for the supernatural sight he witnessed, and then know when and how to withdraw.

The intense motivation to seek out and attempt to understand that which is beyond understanding has to be balanced by a fearful withdrawal from the Presence- once it is revealed. Here, Moshe hides his face in a proper gesture of humility for one destined to become Adon HaNeviim.

This dialectic cuts to the spiritual core, not only of the Master Prophet, but also to all who seek religious knowledge. The latter’s quest for more understanding and more in depth knowledge of the wondrous marvels of the Creator, must balance this quest with withdrawal, as Moshe. Those who seek must know when to “hide one’s face” when confronted with the Divine Presence and the Divine Voice.

HaRambam, in Yesode HaTorah 2:2, well captures this dialectic in speaking of the mitzvah to love and stand in awe of the Holy One. On the one hand, the religious seeker is commanded to love G-d. Properly done, this expresses a burning desire to know Bore Olam (“צָמְאָה נַפְשִׁי”). HaRambam suggests that a study of G-d’s Creation – through an understanding of the physics and biology of the natural order- brings one to a love of Hakadosh Baruch Hu. Yet, once the goal of loving G-d is realized, or about to be realized, the religious seeker is shaken to his core and must withdraw.

Moshe Rabenu’s initial experiences at the burning bush serve as the model for all those who follow. One must seek out the Divine Presence, yet withdraw once one realizes the spiritual power of the moment.

These three opening narratives define the character and personality of Moshe- Adon Haneviim. Initially he sees and feels his brothers’ pain. Compassion and empathy are essential traits of Moshe and must be part and parcel of every Jew’s psychological makeup. Equally significant is Moshe’s pursuit of justice. The Jew dare not sit idly by and witness injustice. As Moshe acted out of a sense of righteous indignation in the face of injustice, so too must every Jew act when confronted with persecution and oppression. Yet to be a Jew- part of the nation of Israel- Moshe teaches us that more is required. One must seek out with intense desire the presence of Bore Olam and be prepared at the revelation of the Presence to withdraw humbly into the shadows of “hiddeness.” Moshe, as the model, boldly stamped his personality upon all the subsequent generations of the Jewish people.

 

*Reprinted From Tebah Educational Services Intersession Reader 2009