2020/5780
Usually, there is not so much to learn from the beginning of someone’s life, but when it comes to Moshe Rabbeinu, there are many valuable lessons that we can learn. The Torah tells us that Moshe grew up in the palace, not in slavery with the rest of the Jews. The Ibn Ezra (Shemot 2:3 s.v. Hitzpino) notes two reasons for Hashem orchestrating the beginning of Moshe’s life in this way. First of all, Hashem wanted Moshe to be raised in the palace so that his Nefesh would experience a sense of leadership, not a slave mentality which leads to the inability of seeing the broader picture and destroys the mindset that reality can be changed. Hashem wanted Moshe to experience activities that were morally upright. It seems that this plan worked to perfection as the first three actions that the Torah records Moshe Rabbeinu doing all have a common denominator of ensuring justice. Whether it is a gentile beating up a Jew, two Jews fighting, or an argument between two gentiles, Moshe Rabbeinu always interferes to ensure justice is achieved.
Looking at the first incident, the incident between an Egyptian beating a Jew, it seems that Moshe Rabbeinu’s actions were a little harsh. Instead of just giving the two parties Mussar by telling them not to fight, as he did in the second incident, Moshe Rabbeinu kills the Mitzri and buries him in the sand. Both Ramban (Shemot 2:11 s.v. Vayeitzei El Echav) and Sforno (ibid s.v. Vayar BiSivlotam) explain that in this instance, Moshe Rabbeinu’s actions were spurred by his deep connection with the Jewish people and he was unable to control his actions, resulting in the killing of the Mitzri.
In contrast to the Ramban and Sforno who view Moshe Rabbeinu’s actions as visceral and primal, the Midrash Rabbah (Shemot Rabbah 1:29) gives an answer that connotes Moshe’s actions as more symbolic. The Midrash Rabbah explains that when Moshe killed the Mitzri, only Jews were around. In Sefer Bereishit, the Jews are compared to the sand and by burying the Egyptian in the sand, he is telling the Jew that just as the sand is silent, so too must you be silent and not let this act be known. Moshe is lighting a fire of justice in the Jews, showing them what they have to stand up against; namely, injustice. Moshe Rabbeinu wants to ensure that Bnei Yisrael absorbs the message, however, they should not spread the message. Unfortunately, this was not the case, as Pharaoh ends up discovering this incident, leading to Moshe’s escape to Midyan. On this note, Rashi (Shemot 2:14 s.v. Achein Nodah HaDavar) explains that Jews are gossipmongers and they cannot withhold discussing things that should remain private. It seems that the Jews may deserve this Shibbud, and this could even be the reason the Jews came down to Mitzrayim in the first place as Yosef was unable to refrain from speaking Lashon HaRa- “Vayayei Yosef Et Dibattam Ra’ah El Avihem,” “And Yosef brought bad reports of them to their father” (Bereishit 37:2).
There is an important lesson to be learned here. We should refrain from talking about things that should remain private. There is no need to shun another person and degrade his or her esteem. Rather, we should work together to raise it.
Returning to the question about why the beginning of Moshe Rabbeinu’s life was orchestrated in this way, a second answer is given by Ibn Ezra where he says that in order to be treated with respect, one cannot come from slavery. If Moshe were to rise up from being a common slave, the Jews would not listen to him because they knew him as an equal, but if he were to come from someplace else, Moshe Rabbeinu would be able to get Bnei Yisrael to follow his lead.
This answer leads to an extremely intriguing question; can one be born a leader? From the explanation of Ibn Ezra, it seems like it is possible, as Hashem orchestrated Moshe Rabbeinu’s life in this manner so that he would become the leader of Bnei Yisrael, ensuring he grew up in the palace. This idea is further strengthened by looking at the birth of Moshe, where Yocheved remarks, “Ki Tov Hu,” “That he was good” (Shemot 2:2). The Rashbam (Shemot 2:2 s.v. Vateled Bein Vatere Oto Ki Tov Hu Vatizpineihu) asks: wouldn't every mother have compassion for their newborn baby? What is being highlighted by the reaction of Yocheved? Rashi (Shemot 2:2 s.v. Ki Tov Hu), quoting the Gemara in Sotah 12a explains that this means that the house filled with light. This is learned because “Tov” here can be compared to Hashem’s remark of “Tov” in Parashat Bereishit where Hashem sees that the light is good, as it says, “Vayar Elokim Et HaOr Ki Tov,” “And Hashem saw the light and it was good” (Bereishit 1:4). From this Pasuk, we can make a comparison that just as the light in Bereishit was able to light up the darkness of the world, so too Moshe would be able to light up the darkness of the oppression in Mitzrayim. By looking at the other explanations given in the Gemara Sotah (ibid), it seems to further the idea that Moshe was a born leader. Rav Nechemya states that Moshe was born with amazing potential noted by the “Ki Tov,” and that he was fit to receive prophecy. In a statement made by the Acherim, they note that Moshe was born circumcised. If Brit Milah is about improving the child to teach him he has tomend his bad qualities, then it seems that Moshe has no bad qualities. If Brit Milah is to teach us that we are born imperfect, then it would seem that Moshe was born perfect. In short, it seems that Moshe Rabbeinu was born a leader.
However, this can be looked at from the other side of the argument. In the beginning of Perek Bet, the Torah explains the marriage of a Bat Levi who marries an Ish Levi who we later find out are Moshe Rabbeinu’s parents. Many Mefarshim struggle with the issue of why these terms are so vague. One explanation is that by keeping these people anonymous, the Torah is making the point that any relationship can lead to an aspect of Kedushah. There is nothing supernatural about Moshe Rabeinu’s birth or parents, rather any two people can generate Kedushah. It seems that any random person can reach the pinnacle of Kedushah and have a major impact on many people. Although Moshe Rabbeinu was put in the right places, he still had to work up the courage to take the actions he did. As the Torah explains, Moshe Rabbeinu was not an, “Ish Devarim,” “A man of words” (Shemot 4:10) yet he still put one foot in front of the other working his way up to Kedushah. This shows that there are no natural leaders. Hashem puts us where we need to be, but it is our job to work up the courage and act in ways that have tremendous impacts on others.
Even from the very beginning of Moshe Rabbeinu’s life, we are able to take away two valuable lessons. First, we have to refrain from speaking Lashon HaRa, and instead speak words of encouragement, words that can raise the self-esteem of others. Second, Hashem puts us in certain situations for a reason, we have to be able to work up the courage in order to have a tremendous impact on the lives of others.