Be Strong

Parshas Vaera is the penultimate Parsha in the series of Parshios that speak about Shibud Mitzrayim and the beginnings of Cheirus. The bulk of the Pessukim speak of the various interactions that Moshe and Aron had, first with Hashem and then with Pharaoh, and of course the advent of the Makos and there are many themes that can be found on a broader level within a Parsha such as this. At the same time, we must also be cognizant of the seemingly minor details that are included in the Pessukim, keeping in mind that none of these details are mentioned as a matter of fact, or just for historical reference. When we learn the Pessukim with this in mind, we can open up a whole new level of meaning in a story that we are otherwise relatively familiar with.

There is one such detail that is mentioned, almost in passing, just before Hashem gives Moshe and Aron the Siman of the Mateh turning into a serpent. The Passuk begins by praising the dedication that Moshe and Aron had to the Dvar Hashem, “Vaya’as Moshe V’Aron KaAsher Tziva Hashem Osam, Ken Asu”, and then continues: “U’Moshe Ben Shmonim Shana, V’Aron Ben Shalosh U’Shmonim Shana B’Dabram El Pharoah.” Moshe, we learn, was eighty years old when he spoke to Pharaoh, and his older brother was eighty-three.

The Alshich Hakadosh, in his treatment of this Passuk, asks a very simple question: why is it important for us to know the ages of Moshe and Aron? Again, knowing that the Torah is not providing context or biographical notes, we must understand why this Passuk is written. Clearly we are meant to learn something from the fact that the Torah tells us their ages at this time.

The Alshich provides an answer that fits with his overall approach to these Pessukim, but it seems that he was not alone among the Meforshim in noting the question. While not asking the question outright, the Sforno seems to address the point in his Pirush, explaining that the Torah wished to show us that despite their advanced age, Moshe and Aron acted with alacrity and zeal in obeying the Dvar Hashem. Therefore the Torah told us their ages at this point in the narrative, before Moshe and Aron began approaching Pharaoh, when their seemingly arduous work was about to begin.

The sentiment of the Sforno is echoed by other Meforshim, but is in a way difficult to understand. The Avos Hakedoshim all lived well past the age of one-hundred, and were all active in their Avodas Hashem past the age of eighty. The participation of Avrohom in the war between the four kings and the five kings took place when he was close to ninety, and Yaakov Avinu faced the Saro Shel Esav when he was older than that. In neither of those cases, where physical activity was required, does the Torah mention the ages of the Avos. Why then now, when Moshe and Aron were to embark on their interactions with Phaorah, which granted were doubtlessly tiring, does the Torah include a specific mention of their ages?

There is another question that can be asked on this Passuk that may help us begin to understand the message being sent. The Passuk lists the age of Moshe Rabbeinu first, and then that of Aron Hakohenm but shouldn’t the reverse be true? Shouldn’t the age of Aron, who was older, be listed first, and then that of Moshe, his younger brother? Why does the Torah tell us how old Moshe was first?

Perhaps the answer to this question is that it was the age that Moshe had now reached, eighty years, that was important. This would indicate that at this point Moshe had reached a milestone without which he would perhaps not have been ready for his mission. If so it would make sense to list his age first, and only after that of Aron, who was three years older and therefore well past the qualifying age.

If this is the case, however, we must then ask the next logical question: why? Why did the fact that Moshe was eighty years old in some way prepare him for his Tafkid of speking to Pharaoh and performing the Osos U’Mofsim that the coming Pessukim describe?

The truth is that Chazal mention the significance of the age of eighty in the Mishna in Avos that lists various age-related milestones. There the Mishna tells us “Ben Shmonim L’Gevura.” The age of eighty, then, is related to the Middah of Gevurah, and it would follow that at this point in time both Moshe and Aron had reached the age of Gevurah, and it was this Middah that primed them, in some way, for their appearances before Pharaoh.

It is of course left to us to understand why and how this is the case—what is it about Gevurah that is related to the age of eighty, and how did this affect the abilities of Moshe and Aron at this juncture?

The Rambam, in Moreh Nevuchim, speaks at length about the concept of a Navi and the character necessary for their role. Among the necessary traits that he discusses, the Midah of Gevurah is ranked highly. In order to perform that tasks that a Navi is charged with, among them being Mochiach members of Klal Yisroel, and speaking truth to power in the guise of kings, he must have a healthy dose of Gevurah. The Rambam cites a prime example of this trait, which is certainly relevant to our discussion: Moshe Rabbeinu. Armed with but a Mateh, Moshe spoke to the most powerful of all kings and did so with force and conviction. This, explains the Rambam, was a result of the Gevurah that permeated his character.

We see then that Gevurah, which is related to the age of eighty, was in fact vital to the mission upon which Moshe now embarked. It therefore follows that the Torah is telling us that Moshe had reached this age for specifically, so that we should know that he had reached the age of Gevurah, which would be necessary for the next part of his Tafkid Hachaim. Why is this important for us to know? What does the Torah mean to teach us with this piece of information?

To better understand, let us turn back to the Divrei Chazal that discuss this age.

As we noted, the Mishna in Avos lists various age-related milestones, starting with a person’s early years and extending into old-age. In most cases the Mishna seems to be teaching us what ages are appropriate for various activities. For example, when the Mishna says “Ben Chamesh Shanim L’Mikra”, it means that at the age of five a child’s mental acuity is developed to a point that he can begin to learn Chumash. The Meiri, in his Pirush on the Mishna, explains that this is not the case when it comes to the statement of “Ben Shmonim L’Gevurah”. The Mishna is not telling us that when a person turns eighty he is ready to begin working on the Middah of Gevurah, rather it is telling us that when a person reaches the age of eighty, it is apparent that he has mastered this Middah. Only if one is a Gibor, and can utilize this Middah, will he be able to even live so long as to see his eightieth birthday. This is indicated by the Passuk in Tehillim that says ‘V’im Begevuros Shmonim Shana”, meaning that a person reaches the age of eighty only through Gevuros.

Perhaps the fact that the Mishna departs from its earlier approach of teaching us at which age to begin certain activities, to teach us something about Gevurah.

Earlier in Avos the Mishna brings the Memrah of Yehuda Ben Teimah, which outlines the various animals one should try to emulate in his Avodas Hashem, among them “Yisgaber K’Ari,” that one should exhibit the strength of a lion. Rashi there comments: “L’Asok B’Chol Kochacha”, to work with all your strength.

R’ Yitzchok Sorotzkin, in Gevoros Yitzchok, explains that Rashi is teaching us what Gevurah is. A Gibor, he explains, is not a strong person, but one who accesses all his talents and abilities and uses them to their fullest. If one is aware of his capacity and harnesses it to its maximum potential in the service of Hashem, he is a true Gibor.

R’ Sorotzkin points out that this helps us understand what would otherwise be a Stirah in Divrei Chazal. On one hand the Gemrah in Kedushin tells us that the Yetzer Harah is so powerful that no one could stand up to it without the help of Hakadosh Baruch Hu. On the other hand, we know that Chazal teach us “Aizehu Gibor, Hakovesh Es Yitzro.” How can we resolve the two Mamarei Chazal—can one be Kovesh his Yetzer through his own Gevurah or is Kevishas Hayetzer possible only with the help of Hashem? R’ Sorotzkin explains that once we understand that Gevurah is not an measurement of strength, but of a person’s ability to maximize his Kochos, we can understand how Kevishas Hayetzer is possible: if one is a Gibor and uses his potential to its greatest extent, he will be Zoche to the help of Hashem necessary for true Kevishas Hayetzer.

We see then that the nature of Gevurah is that it does not stand alone, but is a culmination of a person’s efforts in Tikun Hamidos and Avodas Hashem—Gevurah is not strength itself, but the mark of one who can harness his own abilities. Thus, the Mishna teaches us “Ben Shmonim L’Gevurah”, if a person is Zoche to reach the age of eighty it is proof that he knows how to use his various talents and capacities to their fullest. He has come to this point not because he is strong, but because he knows how to use his strengths.

The Torah is therefore teaching us a very important lesson by informing us that Moshe Rabbeinu had reached the age of eighty, and therefore Gevruah, before speaking to Pharaoh.

As we learn the Parshios of Sefer Shemos, we may be come somewhat discouraged. We learn of a leader like Moshe Rabbeinu, with his impeccable character and his elevated levels of Ruchnias, and we may wonder how it relates to us. Can we ever reach even a relative level of greatness? Can we ever hope to serve as leaders in our own right, or are we subject to a “Moshe Rabbienu litmus test” of sorts?

The Torah therefore tells us that Moshe himself was not ready for this role until he reached the age of eighty, at which time his level of Gevurah was certain. This tells us that he had reached the level that he did not overnight, not by using a talent that he was born with, but by constantly working on himself, knowing where his strengths lied, and maximizing them. Moshe was the ultimate Gibor not because of one specific character trait, but because throughout his lifetime he was able to access all his traits and use them appropriately.

Perhaps this idea can be seen in the words of the Sforno who writes: “Im Kol Ziknasam Hishkimu V’Hizdarzu L’Ratzon Konam”. The word “Im” can be understood to mean “despite”, as we originally explained, but can also mean “with”. In that case the Sforno would be telling us that “with all their Zikna, they worked tirelessly to fulfil the Ratzon HaBorei”, because of their age, not despite it. The Zerizus and Zehirus that Moshe and Aron displayed was the result of many years of hard work, years of Shipur HaMidos and Kvishas Hayetzer. Their Zikna, their age and experience, resulted in the Gevurah that was so vital to their task, as the Ramabam explained.

The message to us is clear: there is no absolute level of Gevurah that one must attain, it is relative to his own abilities. While we may never reach the level of Moshe Rabbienu himself, we can reach a level of Gevruah by maximizing our Kochos to fulfil the Ratzon Haborei. If we do so, we too can become leaders of our communities, but perhaps more importantly of ourselves, as we reach levels of Kevishas Hayetzer heretofore unthinkable.