When describing the birth of Moshe, who will lead forever after the Bnei Yisrael up to Mashiach, The Torah recounts: “And there went a man of the house of Levi and took for his wife a daughter of Levi. And the woman conceived and bore a son; and she saw him that he was good, and she hid him three months. And when she could no longer hide him, she took for him an ark made of reeds, and daubed it with clay and with pitch, and put the child in it; and she laid it in the rushes by the river’s brink.” [Shemos 2:1-3] The noticeable information is the name of the parents and the baby. In every other instance the Torah provides immediately the name of the newborn, so why is it the Torah has modified that custom and hid the information? Rashi, quoting the Talmud, explains that the phrase “she saw he was good” contains a scriptural hint, that when Moshe was born the house filled with light. The Talmud [Sota 12a] derives this conclusion from the similar language used in Bereishis to describe the creation of light on the First Day. In both instances, the language “it was good” is used, and obviously it is so to draw a parallel between them. Hence, the use of the same words here makes a reference to light, which notifies that the house was filled with light. The Talmud further declares that Moshe’s parents, Amram and Yocheved, had separated as a response to Pharaoh’s decree that all males be thrown into the Nile. They reasoned that bringing a child into such a world was futile. Why bring a child into the world only to be brutally murdered? Their own daughter countered their logic, accusing her parents of being even more nefarious than Pharaoh: Whereas his plan would kill only the males, their abstinence would prevent even the girls from being brought into the world. To make matters worse, Amram was leading the Jewish Nation, and all followed his leadership, and all also divorced their wife. Miriam, the erstwhile midwife, was instrumental to her parents remarrying as well as the entire Nation remarried their wife. The Maharal [Gur Arye Shmos 2:1] stresses that all the weddings took place publicly and with fanfare, to declare their inalienable trust in Hashem’s salvation. What followed was indeed the birth of a child that would become their savior. However, the reading of the following passage reveals a striking disparity about the newborn baby. The Verse describing his birth refers to the him as a child, thus, after his mother put the basket in the Nile and the Pharaoh’s daughter finds him the Verse states: “She opened and saw him, the child; and behold, a youth was crying.” How can the Verse refer to a newborn baby as a youth? And in the same Verse too? Rashi comments: Who was it that she saw? The child. This is the simple meaning. But according to its Midrashic interpretation, she saw the Shechinah with him. “And behold, a youth was crying!”: His voice was like that of a youth. The Talmud [Sota 12b] addresses the second interpretation: “Previously, the Torah called him an infant child and now it calls him a youth? A Beraisa teaches: He was an infant, but his voice was like that of a youth; these are the words of Rabbi Yehudah. Rabbi Nechemiah countered: If so, you have made Moshe imperfect [ as Rashi explains, an abnormal voice, would disqualify from his service of singing in the Temple]. Rather, the word “youth” instructs us that his mother fashioned a canopy of youth for him in the basket. For, she said: “Perhaps I will not merit seeing his actual ‘chuppah.’” The Chasam Sofer explains based on the Verses [Joshua 5:13-17]: “It happened when Yehoshua was in Jericho, he raised his eyes and saw. Behold! A man was standing opposite him with sword drawn in his hand. Yehoshua went toward him and asked him, “Are you with us or with our enemies?” He said, “No, for I am the commander of Hashem’s legion; now I have come.” Yehoshua fell before him to the ground and prostrated himself, and said to him, “What does my master say to his servant?” The Midrash points that the Angel said, “Now I have come” to imply, I came already in the times of your mentor, Moshe. Though, he would tell Hashem [Shemos 33:15]: “If Your Presence does not go with us, do not bring us onward from here.” To ascend back I cannot, since I have not fulfilled my mission; down here, Moshe prevented me from accomplish my mission, which to protects the Jews, he wanted to lead alone. Be careful not to mimic your master. The Talmud [Yevamos 16b] expounds on the Verse: “I have been a youth and aged” [Tehilim 37:25].” Who uttered it? If you suggest that Hashem said it, is He subject to old age? Rather, perhaps David uttered it; but was David that elderly? Rather, it is apparent that the Minister of the World uttered it.” Says the Chasam Sofer, the Youth that Pharaoh’s daughter heard crying was the one called the “Youth”, the Angel that protects the Jews, as while Moshe lives, he would be incapable to perform his mission. Here’s a beautiful story about the Leadership of the Baal Shem: Chassidim travelin to their Rebbe Rabbi Baruch of Mezhibuzh, had suddenly their attention caught tomb on the side of the road, and asked their driver to stop for a moment. Creeping through the brush to investigate, they discovered, to their surprise, a lone candle in a clearing, burning atop a small headstone inscribed with the epitaph: Here lies Moshe the son of Maimon Who battled his desire Even greater than Joseph the Righteous The Chassidim stood dumbstruck. Finding no further clues, they marked a neighboring tree and resumed their journey. When they arrived in Mezhibuzh, they told Rabbi Baruch about the strange headstone in the forest. “I want to see this with my own eyes,” said Rabbi Baruch, who eagerly followed his Chassidim to its location. Rabbi Baruch examined the small slab before setting off in the direction of the nearest village. Accompanied by the two Chassidim, he scoured village after village in search of someone who may be able to shed light on the puzzling headstone. “There is an old fellow in such-and-such a village who might know something about it,” they were told. Heartened by this small lead, the group hurried to the old cottage where a wizened gentile lay in bed under a heavy quilt. Seeing the visitors, he propped himself up and squinted at them in the gloom. The sight of Rabbi Baruch turned his confusion into a disbelieving grin. “You’re Srulik’s grandson!” exclaimed the man, using the nickname by which Rabbi Yisrael Baal Shem Tov was known among the non-Jewish peasantry. “What are you doing here?” Rabbi Baruch described the small headstone and his hunt for its backstory. “It seems that the time has come for me to tell the story,” said the man dolefully. “This happened many years ago. In my village, there lived a wealthy landowner who employed the services of the tailor from nearby Mezhibuzh. Whenever his wardrobe needed mending, he sent for Moshe, the tailor’s apprentice. The young man would come to the landowner’s mansion, spend a few days there sewing, and then return home. “The landowner paid attention to Moshe’s fine and diligent character and found him to be an attractive choice for his daughter who was of marriageable age. Using the pretext of needing fresh repairs, the landowner and his wife summoned Moshe to the mansion. Suspecting nothing, he arrived for the usual short trip. This time, however, his hosts seemed more friendly and attentive than usual. At a certain point, talk of the match was brought up. “‘I’m a Jew, and I cannot forsake my people to marry a gentile woman,’ explained Moshe. “But the wealthy couple would not relent. Their entire estate would be his, they promised, if only he would marry their daughter. “‘I am very sorry,’ said Moshe, ‘but there is simply nothing to discuss.’ “The landowner was used to getting his way and being turned down drove him off the edge. He imprisoned Moshe with the strong suggestion to think hard about the offer. But Moshe was infuriatingly adamant. Meanwhile, Moshe’s repeated refusals shamed the nobleman’s daughter as well. She withdrew to her room and did not venture out to eat, health deteriorating dangerously. One dreadful morning, the couple discovered that their daughter had died.

By Rabbi Fridmann * [email protected] * 305.985.3461

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