Moshe Rabenu’s Yahrzeit —February 12, 2019

MOSHE RABENU - MOSES OUR TEACHER (c.1391 - c.1271 BCE)

Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan. Without Moses, there would be little apart from laws to write about in the last four books of the Torah.

Moses is born during the Jewish enslavement in Egypt, during a terrible period when Pharaoh decrees that all male Hebrew infants are to be drowned at birth. His mother, Yocheved, desperate to prolong his life, floats him in a basket in the Nile. Hearing the crying child as she walks by, Pharaoh's daughter pities the crying infant and adopts him (Exodus 2:1-10). It surely is no coincidence that the Jews' future liberator is raised as an Egyptian prince. Had Moses grown up in slavery with his fellow Hebrews, he probably would not have developed the pride, vision, and courage to lead a revolt.

The Torah records only three incidents in Moses' life before God appoints him a prophet. As a young man, outraged at seeing an Egyptian overseer beating a Jewish slave, he kills the overseer. The next day, he tries to make peace between two Hebrews who are fighting, but the aggressor takes umbrage and says: "Do you mean to kill me as you killed the Egyptian?" Moses immediately understands that he is in danger, for though his high status undoubtedly would protect him from punishment for the murder of a mere overseer, the fact that he killed the man for carrying out his duties to Pharaoh would brand him a rebel against the king. Indeed, Pharaoh orders Moses killed, and he flees to Midian. At this point, Moses probably wants nothing more than a peaceful interlude, but immediately he finds himself in another fight. The seven daughters of the Midianite priest Reuel (also called Jethro) are being abused by the Midianite male shepherds, and Moses rises to their defense (Exodus 2:11-22).

The incidents are of course related. In all three, Moses shows a deep, almost obsessive commitment to fighting injustice. Furthermore, his concerns are not parochial. He intervenes when a non-Jew oppresses a Jew, when two Jews fight, and when non-Jews oppress other non-Jews.

Moses marries Tzipporah, one of the Midianite priest's daughters, and becomes the shepherd for his father-in-law's flock. On one occasion, when he has gone with his flock into the wilderness, an angel of the Lord appears to him in the guise of a bush that is burning but is not consumed (see next entry). The symbolism of the miracle is powerful. In a world in which nature itself is worshiped, God shows that He rules over it.

Once He has so effectively elicited Moses' attention, God commands-over Moses' strenuous objections-that he go to Egypt and along with his brother, Aaron, make one simple if revolutionary demand of Pharaoh: "Let my people go." Pharaoh resists Moses' petition, until God wreaks the Ten Plagues on Egypt, after which the children of Israel escape.

Months later, in the Sinai Desert, Moses climbs Mount Sinai and comes down with the Ten Commandments, only to discover the Israelites engaged in an orgy and worshiping a Golden Calf. The episode is paradigmatic: Only at the very moment God or Moses is doing something for them are they loyal believers. The instant God's or Moses' presence is not manifest, the children of Israel revert to amoral, immoral, and sometimes idolatrous behavior. Like a true parent, Moses rages at the Jews when they sin, but he never turns against them-even when God does. To God's wrathful declaration on one occasion that He will blot out the Jews and make of Moses a new nation, he answers, "Then blot me out too" (Exodus 32:32).

The law that Moses transmits to the Jews in the Torah embraces far more than the Ten Commandments. In addition to many ritual regulations. the Jews are instructed to love God as well as be in awe of Him, to love their neighbors as themselves, and to love the stranger.