2021/5781

In the course of Moshe Rabbeinu’s slow and steady ascendance to the leadership of what would soon become the fledgling Am Yisrael, we are witness to one of the most profound encounters recorded in Tanach: Moshe Rabbeinu ’s encounter with Hashem at the burning bush. “VaYeira Malach Hashem Eilav BeLabat Aish Mitoch HaSeneh VaYar VeHinei HaSeneh Bo’eir Ba’Aish VeHaSeneh Einenu Ukal,” “An angel of Hashem appeared to him in a burning bush, and he looked and behold, the bush was aflame yet the bush was not consumed” (Shemot 3:2). At first glance, there seems to be nothing astounding in this Pasuk, outside of the Seneh itself being unconsumed. It would seem as if there is no deep Peshat that applies to mankind emerging from this phenomenon. The message seems directed only to Moshe Rabbeinu. However, in witnessing Moshe Rabbeinu’s response only a few Pesukim later, Chazal are confounded by the implications of his behavior in light of the occurrence before him.

“VaYomer Anochi Elokei Avicha Elokei Avraham Elokei Yitzchak Veilokei Ya’akov VaYasteir Moshe Panav Ki Yarei MeiHabit El Ha’Elokim,” “He said, ‘I am the God of your father, the God of Avraham, the God of Yitzchak, and the God of Ya’akov,’ and Moshe hid his face, for he was afraid to look at God” (ibid. 3:6). Chazal raise the question: did Moshe actually do anything wrong by hiding his face? How could this possibly be the case when we have a later Pasuk that directly warns us against looking directly at Hashem, for nobody can look and expect to survive. [1] This very question is the subject of a major Machloket amongst the Amoraim. On the one hand, Rabi Yehoshua Ben Korcha views his outright refusal to look at Hashem as a negative action, for the Pasuk seems to indicate that Hashem has actively permitted Moshe Rabbeinu to look. This in turn indicates that Moshe was unwilling to come closer to HaKadosh Baruch Hu. Rebutting this assertion, Rabi Shmuel Bar Nachmani cites the position of Rabi Yonatan, stating that not only is this an absurd assertion, it is blatantly contrary to various subsequent Pesukim detailing Moshe’s Sechar that directly resulted from these actions. As proof for his thesis, he cites Pesukim which note that:

1. a) because of his actions, his face from that point forward carried a glowing countenance,

2. b) because he “feared” to gaze at Hashem, others feared gazing at him (Shemot 34:30),

3. c) because he did not “gaze,” Hashem bestowed his likeness upon him, even to the extent of defending him at times (BeMidbar 12:8). [2]

With this, we come to question why it is that the encounter of the burning bush would even potentially foster skepticism toward Moshe Rabbeinu’s character and actions. To answer this, we may be forced to expand the scope of our focus, turning instead to a critical analysis of the most basic human question one can present when confronting the unknown or infinite: “Mi Anochi,” “who am I?”

Rav Avraham Yitzchak Kook (Ein Ayah vol. 1 p. 32) suggests a profound insight into the nature of this Talmudic dispute. It is not that Chazal are simply arguing over the condition of Moshe Rabbeinu’s actions, but rather arguing over the fundamental principles of what our aim is and should be in life. In what way do we fulfill our potential, and how do we achieve our optimal performance?

Likely the most well cited scholar on the path to achieving human perfection is Rambam in his Moreh Nevuchim. According to Rambam, [3] this is attained through the faculties of reason and intellect, which allow man to come closer to his Creator and attain the perfection of both mind and spirit. [4] Our goal, via the study of Torah, metaphysics, perhaps even the sciences, is to gain enlightenment and knowledge of Hashem, building a strong foundation for the closeness of our relationship. This idea is in agreement with the position of Rabi Yehoshua Ben Korcha. Rav Kook demonstrates that by hiding his face, Moshe lost a golden opportunity to further the understanding of the divine. Thus, if our fundamental purpose in life were to only seek enlightenment, Moshe’s actions would be deemed out of place.

Rabbeinu Bachya Ibn Pakuda, in his Chovot HaLevavot, writes that contrary to simply seeking enlightenment, our true objective is to perfect our character traits and behavior. This idea is in line with the position of Rabi Shmuel Bar Nachmani, which we can explain to hold that what Moshe gained in sincere humility and Yirat Shamayim at the episode of the burning bush outweighed any loss of knowledge. Because the underlying goal in life is ethical perfection rather than simply intellectual, Moshe Rabbeinu acted properly, and thus he was justly rewarded for his nobility.

It may be concluded that the positions of the Chovot HaLevavot and Rabi Shmuel encompass the greater portion of both Rambam and Rabi Yehoshua, for any attempts to come closer to HaKadosh Baruch Hu must invariably be accomplished through a combination of reason/intellect and personal behavior, reflecting the paradigms of Bein Adam LeMakom and Bein Adam LeChaveiro. However, there is still a greater question that must be asked, and in fact, is asked by Moshe Rabbeinu himself in the later Pesukim: “VaYomer Moshe El Ha’Elokim Mi Anochi Ki Eileich El Paroh VeChi Otzi Et Bnei Yisrael MiMitzrayim,” “And Moshe said to Hashem, ‘Who am I to go before Pharaoh and free the Bnei Yisrael from Egypt?’” (Shemot 3:11). Rashi (ibid.) understands Moshe as asking, “Of what importance am I that I should speak with monarchs?” If we approach Moshe Rabbeinu’s statement with the position of Rashi and the combination of both Rabi Yehoshua/Chovot HaLevavot and Rabi Shimon/Rambam, then we are in truth witness to Moshe Rabbeinu essentially asking, “who am I to undertake this huge task; am I worthy and capable?” Such humility raises the question that many of us, in this time of uncertainty, now have the opportunity to ask: What am I here for and how can I achieve this goal?

In asking this question, one may be able to slowly correct any harmful paths they have previously placed themselves upon and initiate a course correction. If one feels that they are lacking in their Yirat Shamayim or Emunah, perhaps the suggestion of Rambam provides the solution. And if one is lacking in Middot, behavior, and Mussar, ethics, let them assume the position of the Chovot HaLevavot. But at its core, let us all learn from the deep humility and character of Moshe Rabbeinu’s actions, which both bring him closer to and keep him rightfully distanced from HaKadosh Baruch Hu through his exceeding humility, and ultimately earn Moshe the title of our Rebbi UMori. It is through Moshe’s actions and manners that we as Torah Jews are presented with a model for the proper tools in asking, “Mi Anochi UMah Chayai,” “Who am I and what is my life?”

[1] “VaYomer Lo Tuchal Lirot Et Panai Ki Lo Yirani Ha’Adam VaChai,” “He said, ‘You cannot see My face, for no man can see It and live’” (Shemot 33:20).

[2] Berachot 7a. This position of Rabi Shmuel Bar Nachmani is also supported and assumed by the Chizkuni (Shemot 3:6 s.v. VaYaster Moshe Panav), Rambam (Moreh Nevuchim 1:5 s.v. VeAl Zeh Ne’emar), and many others.

[3] Moreh Nevuchim is a Sefer which is perennially debated amongst Talmidei Chachamim; this is Rav Kook’s understanding of it.

[4] This idea is likewise central to the theses of Rav Yosef Dov Soloveitchik’s Lonely Man of Faith, Halakhic Man, and Kol Dodi Dofek; it should be noted that these faculties only comprise half of the thesis.