Mark of a Leader

With the beginning of Sefer Shemos we learn about the harsh conditions that Bnei Yisroel endured during Galus Mitzrayim, but also of the beginnings of the eventual Geulah, with the birth of the Moshian Shel Yisroel, Moshe Rabbeinu. It is interesting that the Torah tells us quite a bit about Moshe’s formative years and allows us a peek at his transformation from a newborn to the leader of our nation. These details are no doubt included so that we may learn from them and bring their lessons into our own lives.

If we were to look for the watershed moment of Moshe Rabeinu’s life, the point at which he turned into Moshe Eved Hashem and was given the mantel of leadership we could turn to the Pessukim in this week’s Parsha which describe the first time that Hashem spoke directly him.

The Passuk tells us that Moshe was leading Yisro’s sheep in the desert, at which time he witnessed an unbelievable sight: “VaYar Malach Hashem Elav Bilabas Esh Mitoch HaSneh”, a Malach appeared to Moshe from within a fire that was burning in a bush, yet the bush itself was not being destroyed. Upon noticing this, Moshe makes the observation that the bush is not being consumed by the fire, and turns to walk toward the bush, to investigate “Maduah Lo Yivar Hasneh.” At this point Hashem speaks, revealing Himself to directly to Moshe.

There are a number of questions that may be asked with regard to these Pessukim.

First, what was the purpose of the Nes of the Sneh? Rashi explains the symbolism of the Sneh itself: that Hashem showed an element of “Imo Anochi B’Tzara” by appearing from within a lowly bush. This is actually only one of a number of explanations brought in various Medrashim for the the choice of a Sneh which help us understand why the Sneh was the medium chosen, but why was this display necessary at all?

We know that Teva is not suspended without reason—Nissim only occur when and where they are necessary. Throughout Tanach there are times when Hahsem speaks to Neviim directly, yet nowhere else do we see an instance of the Nevuah being accompanied by this level of Nes Galuy.

This question is compounded when we consider that initially it was not an appearance of Hashem, Kaviyachol, but of a Malach within the Sneh. To whatever extent we can understand why the presence of a Nes was necessary for the appearance of Hashem, why was this preceded by the presence of a Malach?

Further, the Medrash Tanchuma tells us that it was because Moshe Rabbeinu turned to the Sneh that Hashem spoke to him: Hashem said “Nitztara Liros? Chayecha She’egale Elecha: Because you troubled yourself to look, I will appear to you.” The Medrash also brings further rewards that Moshe Rebeinu received later in his life for this deed.

This idea is of course easily supported by the Pessukim: the Torah tells us “Vayar Ki Sar Liros”, Hashem saw that Moshe turned to examine the Sneh, “Vayikra Elav Elokim Mitoch Hasneh.” It was only one Moshe turned his attention to the Sneh that Hakadosh Baruch Hu spoke to him. Moshe was walking in the desert, minding his sheep, when he came across a situation that was clearly supernatural. There was a fire from within the Sneh, but the bush, and otherwise flammable object, was not burning. Why wouldn’t Moshe want to have a further look? Why was he rewarded for turning to look at something that was a Nes Galuy, a total suspension of Teva, and why does it seem that it was this action that qualified him to receive Giluy Shechina as indicated by the Medrash?

As noted above, the various Medrashim cite a number of explanations for the symbolism of the Sneh, some of which explain that the Sneh itself, which is a lowly bush filled with thorns, symbolizes Mitzrayim. This is the explanation taken on by many Rishonim including the Sforno and Rabbeinu Bachya.

The Sfas Emes explains that when Moshe Rabbeinu saw that the Sneh was on fire, he understood the relation between the bush and Mitzrayim, and he deduced that the fire was therefore related to Bnei Yisroel. Based on this understanding of what he was seeing, Moshe had the following question: Bnei Yisroel were represented by fire because of their innate Kedusha and the Hislahavus and connection to Hashem. If they were indeed on this level, why were they still in Galus? When Moshe turned toward the Sneh to further examine “Maduah Lo Yivar Hasneh” he was trying to understand why Bnei Yisroel were stuck in the darkness of Galus despite the fire of their connection to Hashem.

This question is answered by the Passuk that says “Bilabas Esh”, which Chazal tell us is related to the Passuk in Shir HaShirim that says “Ani Yishena V’Libi Er.” Hashem was speaking to Moshe from within the Sneh, with the implication that He too was in Galus, that the Shechina was present within the Galus Mitzrayim. The Sfas Emes explains that Hashem was showing Moshe that the severity of the Galus was an indication of the totality of the Geulah—the fire represented the ultimate Geulah, which was hidden within the Galus. It was the capacity for the ultimate redemption, represented by the presence of the Shechina, and not the Hislahvus of Bnei Yisroel, that was represented by the fire.

There is a similar thought found in the Alshich that would answer Moshe’s question as well. Moshe wondered why, if Bnei Yisroel had a connection to Hashem, the Mitzriyim were not destroyed, “Maduah Lo Yivar Hasneh”. The Alshich explains that Hashem wanted to show Moshe that the Galus was not pointless—it in fact had a purpose that was much to the benefit of Klal Yisroel. When one makes an item out of a precious metal, such as silver, he must first smelt the metal in order to remove the impurities. A more intense smelting process results in purer metal and therefore a more valuable item. This was the purpose of Galus Mitzrayim, to purify Klal Yisroel and remove any imperfections, so that they would be ready to be Mekabel the Torah following the Geulah.

If we take the approach of the Alshich, Hashem was answering Moshe’s question as follows: the fire does not represent Bnei Yisroel, it represents the Galus itself and its underlying purpose: to purify Klal Yisroel as a fire refines metal. Moshe wondered why Klal Yisroel had not be Zoche to the Geulah based on their level of Kedusha. Hashem therefore showed him that there were still inconsistencies that were to be removed prior to the Geulah, but that this was in the best interest of Klal Yisroel as it would allow them to be Mekabel the Torah.

While this helps us understand the message of the Sneh, we must still understand why the entire episode was necessary—if the bush had not been burning, Moshe would not have asked this question—and why the fact that he turned to the sight enabled him to be Zoche to Hisgalus HaShechina in that fashion.

I think that perhaps the answer is to be found in the way that Moshe reacted to the sight of the Sneh.

Whether we take the approach of the Alshich or the Sfas Emes, it is clear that when Moshe saw the Sneh burning his mind turned to the plight of Klal Yisroel, and he wondered why, if their Kedusha was represented by fire, they had not yet been Zoche to Galus. Moshe’s immediate reaction to this appearance of a Nes Galuy was to be Melamed Zechus on Klal Yisroel. In Moshe’s mind, the fire in the Sneh could refer only to Bnei Yisroel, to their innate Kedusha and the hereditary nature of their connection to Hakadosh Baruch Hu. There was no other option in his mind.

Perhaps it was this Middah, this outlook, that qualified Moshe to be the leader of Klal Yisroel. When presented with something that clearly could have been understood in a number of ways, the instinct of Moshe Rabbeinu was to think of Klal Yisroel, and only in the most positive light possible. A fire could refer only to the Kedusah of Klal Yisroel. This is the mark of a true leader: his flock is never far from his mind.

Perhaps the appearance of the Sneh was a test of sorts: the Malach appered in the Sneh because Hashem wished to see how Moshe Rabeinu would interpret this sight. When Moshe immediately thought of Klal Yisroel, he showed that he was ready to become the Moshian Shel Yisroel, to take on the leadership role that would lead to the eventual Geulah. Only once Moshe displayed this characteristic was he ready to be addressed directly by the Shechina.

In fact, Moshe’s reaction to the Sneh can really be seen as the ultimate display of one of his central qaulities: Nosei B’Ol Im Chaveiro.

The Passuk earlier in the Parsha says, about Moshe, “VaYetzei El Achiv Vayar B’sivlosam.” Chazal tell us that the word Vayar means that he saw the pain of his fellow Yidden and cried, expressing anguish about their plight, and then he physically helped them as much as he could.

R’ Shalom Schwardron asks: how can all that be understood from the word VaYar, which means “And he saw?” The word itself says nothing about his reaction, and certainly nothing about Moshe physically helping the other Jews, how did Chazal see all this in one small word?

Based on the words of Chazal at the beginning of Parshas Yisro, R’ Shalom answers that the fact that Moshe saw the suffering of Bnei Yisroel was not notable in and of itself—anyone with eyes could see that they were suffering. Therefore, the Torah would not have said Vayar unless his reaction made him stand out. Only if he acted differently from others, only if he showed that there was an outcome of that which he saw, would there be a purpose to telling us VaYar B’silvosam.

R’ Shalom explains that this is the meaning of a true Nosei B’Ol Im Chaveiro: it’s not enough to stand by and shake our heads, or even to feel bad. Only if we transfer those feelings into action are we truly Nosei B’Ol. This was the outstanding quality of Moshe Rabbeinu as seen from the Pessukim: he did not only see what was happening, he did not only feel the pain of others, but he personally tried to assist them in any way possible.

But all that was only when he was in Mitzrayim, among his brethren. By the time he came upon the Sneh, Moshe was approximately forty years removed from Mitzrayim, having fled to Midyan when he feared for his life. Yet we see from his reaction to the Sneh that the plight of Klal Yisroel, and his belief in their innate Kedusha was at the forefront of his mind. It was at this moment, when Moshe showed the true extent of his Middah of Nosei B’Ol Im Chaveiro that Hashem appeared to him, anointing Moshe as the one that would lead Klal Yisroel from Mitzrayim. Only one who was so invested in the plight of Klal Yisroel that neither time nor distance would distract him from their plight could be Zoche to this level of Giluy Shechina and the role of Moshian Shel Yisroel.

When we hear of someone else’s Tzar it is easy to feel bad, to shake our heads, and even to try to lend a hand in whatever way we can. We must remember, though, that these reactions, altruistic as they may be, do not absolve us of our responsibility to be Nosei B’Ol Im Chaveiro. Though we may not be able to reach the Madreigah of Moshe Rabeinnu in this regard, we can try to retain some sense of Nosei B’Ol Im Chaveiro even after our personal roles in the Tzar are complete.