Be a Man!

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11 years ago
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in Sobol Says

In this week's parsha we are introduced to our hero and eternal leader, Moshe Rabbeinu, whose life and leadership span the remainder of the Torah. The Torah's principle of recording only that which is necessary and pertinent leads to a wildly uneven treatment of Moshe's lifespan: the first 80 years of his life are concentrated into this one parsha, with the remaining 40 encompassing the final four books of the Torah! It is precisely because his final 40 years-in his role as our leader-cast such a long shadow, that we often gloss over what made him worthy of such a position in the first place.

In the first 10 passukim of Chapter 2 we are told of the remarriage of his parents, his birth, his placement in a basket in the Nile river, his being "saved" by Pharaoh's daughter, his being nursed and weaned by Yocheved, his being adopted by Pharaoh's daughter and being named Moshe. Whew!! (That's shorter than your average TMOT!).

The next 11 passukim contain even more drama, traversing the next 60 (or 68, depending on which opinion in the Midrash we go by) years of his life, beginning with his first foray out of Pharaoh's palace, and culminating with his marriage to Tzipporah in the land of Midian. It is within these 11 passukim that we can begin our search for clues to Moshe's middos that will help us uncover the greatness that led to his appointment as G-d's chosen one.

When Moshe famously intervenes on behalf of the Jew being beaten by the Egyptian, the passuk states (2:12): "VaYeefen Koh V'Choh VaYar Kee Ain Eesh VaYach Es HaMitzri VaYitminayhu BaChol." "He turned this way and that and saw that there was no man, so he struck down the Egyptian and hid him in the sand." The simple, straightforward, meaning of the passuk, is that Moshe looked around to make sure no one was watching before he killed the Mitzri. Rashi provides us with the Aggadic interpretation, indicating that Moshe looked into the future "and saw that there was no man": no descendants of this Egyptian that would convert to Judaism.

In the very next passuk Moshe is again confronted with conflict, this time having to scold one of the antagonists in a fight amongst two Jews (Dasan & Aviram). In response the assailant says "Me Samcha L'Eesh Sar V'Shofet Aleinu?" "Who appointed you as an officer (literally "man officer") and judge over us?" Rashi, noting the seemingly superfluous word "Eesh/man", tells us they were taunting Moshe, saying "who appointed you as a man, when you are still really only a boy."

Confrontation continues to call, after Moshe flees for his life from Egypt. While sitting by a well in the land of Midian, he witnesses an injustice being perpetrated against the daughters of Yisro. Having been excommunicated for his renunciation of idolatry, Yisro is forced to have his daughters tend his flock (he had no sons, and shepherds would not work for him due to his banishment). Whether it was bullying or attempted rape (Shmos Rabbah) by the other shepherds, the situation once again required Moshe's intervention. Heroically he confronts the evil-doers and saves Yisro's daughters (and waters their sheep too!). When they excitedly recount the tale to their father, Yisro asks them (2:20) "V'Ayo? Lamah Zeh Azavten Es HaEesh?" "Then where is he? Why did you leave the man?"

One need not commit much reflection time to note the unusual emphasis on the term "Eesh/man" throughout that short but intense narrative (my putting it in bold doesn't hurt matters). Why the conspicuous focus on that term?

Moshe's dialogue with Hashem at the burning bush, whereby he continually resists Hashem's overtures to lead the nation out of Egypt, is layered with innuendo. While Moshe's excuses run from the mundane ("I stammer and have difficulty speaking"-4:10) to the sublime ("Please send whom you would usually send", i.e., my older brother Aharon-4:13), one gets the sense that Moshe's hesitance may stem from a different source: fear.

Thinking himself a mere shepherd unable to convince even his own people of his chosen status, Moshe could not even contemplate confronting the most powerful leader in the world. Such speculation is further bolstered when Hashem says to him, as he sets off on his journey to Egypt: "Lech Shuv Mitzrayim Ki Maysu kol Ha'Anashim HaMivakshim Es Nafshecha" "Go, return to Egypt, for all the men who wish to kill you have died." Such reassurance would only be necessary for someone who has fears to allay. So was that it? Did Moshe fear the magnitude of the mission and the ferocity of Pharaoh?

Prior to attempting an answer, let us look at one additional description of Moshe, given by none other than his Creator. In Parshas Beha'aloscha, in the lead-in to Hashem's "defense" of Moshe against the "criticism" leveled against him by Miriam and Aharon, the Torah states: "V'HaEesh Moshe Anav Meod MiKol Ha'Adam Asher Al Pnei Ha'Adama" "And the man Moshe was exceedingly humble, more than any other person on the face of the earth." (Bamidbar, 12:3) Once again we are confronted with the addition of the term "Eesh" where it is not necessary. The passuk could have simply stated that Moshe was the most humble, without the inclusion of the term Eesh.

So with all of the foregoing in mind, let us suggest an answer based on a famous Mishna in Pirkei Avos (Ethics of our Fathers). In Chapter 2, Mishna 6, the great sage Hillel advises us: "U'Vmkom Sh'Ayn Anashim, Hishtadel L'Hiyos Eesh" "And in a place where there are no men (leaders), strive to be a man (leader)." That is a foundational principle for us. In a place where there are no men, strive to be a man. If there is a void in leadership, or if no one else is standing up for what's right, then stand up yourself!! Defend the defenseless! Assert yourself! Don't miss that opportunity to lead, it's your responsibility.

Now we can perhaps understand the appearance of the word Eesh throughout these episodes. When the Jew was being beaten by the Egyptian, Moshe looks this way and that and saw that there was no man: no one was stepping in to help this suffering Jew, so Moshe took matters into his own hands. When Moshe inserts himself again the next day to break up a fight amongst his brothers, the ingrates say "who appointed you the man", meaning that Moshe was once again acting as a true leader, stepping in where no one else would. After fending off Yisro's daughters' attackers, Moshe is referred to by Yisro as the man, the term once again representing a true leader: someone who strives to be a man in a place where there are none; defending the defenseless.

Which brings us to Moshe's burning bush banter with Hashem. Lest we think that it was out of fear that Moshe turns down the job, the Torah continually reminds us throughout the narrative that leads up to it that Moshe was the man. Moshe feared no one. If he didn't want the job, it was out of humility. That is perhaps why the Torah uses the odd combination of words "V'HaEesh Moshe Anav", that "the man Moshe was humble." So that we not confuse humility with fear, the Torah juxtaposes those terms. If Moshe turned down the leadership, if Moshe did not defend himself against accusations, it was not out of fear; it was humility.

And although Moshe had already acceded to G-d's request, one more boost of confidence, one more "call to action", came from his Maker as Moshe prepared for his journey to Egypt. "Lech Shuv Mitzrayim Ki Maysu kol Ha'Anashim HaMivakshim Es Nafshecha", which we translated above as "Go, return to Egypt, for all the men who wish to kill you have died." But if we read just the first half of the passuk, we can understand that it was not to assuage any fears on Moshe's part, but rather to spur him into action. "Lech Shuv Mitzrayim Ki Maysu kol Ha'Anashim." "Go, return to Egypt, for all the men have died." And Moshe knew, as we should too, that in a place where there are no men, one must strive to BE A MAN!

Good Shabbos.

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