Shemot 5731
Alef.
1.
In both Midrashim, David and Moshe are depicted as reflecting moral
uprightness and sensitivity to the individual needs of their charges
while carrying out of their shepherding duties.
Shemot Rabba 2 reflects the concern of the
shepherd for specific dietary and hydration concerns of members of their
flock.
Shemot Rabba 3 reflects care in not allowing the sheep to graze in
lands which are unauthorized for such usage.
2. In Shemot, while Moshe does become the leader of the Jewish
people, there is no specific terminology where a metaphor is used that
reflects a comparison between what he does and a shepherd. The verse
in Tehillim explicitly makes such a comparison. Once the comparison
is articulated, one can go back to the storyline in Shemot and see that
the revelation at the burning bush whereby Moshe is told by HaShem that
he is to go to Egypt to lead the Jewish people out of slavery takes
place while he is occupied with shepherding Yitro’s sheep has a causative
relationship.
3.
The verse in Mishlei, which could be understood as describing how God’s
Mitzvot (“the Imrot Eloka”) are pure, without dross and imperfection,
regardless of their historical context, also supports the interpretation
that HaShem’s Directives to specific individuals is the result or
part of the process of Testing them to see if they are qualified for
various tasks and assignments prior to sending them on their missions.
In this case, Moshe and David’s performance while shepherding becomes
the qualifying factor for their being chosen to lead the Jewish people.
Beit.
1.
RaShI: While “Midbar” reflects an area that is ownerless and therefore
should have no restrictions upon it for a herd to graze, Moshe takes
his charges “Achar HaMidbar”, i.e., beyond the desert to
an even more remote and desolate area, just in case the “Midbar”
itself does belong to some individual.
Seforno: The phrase “Achar HaMidbar” is not intended to reflect
Moshe’s concern for the property of others, but rather his intention
to engage in “HitBodedut”, i.e., lonely, undisturbed isolation from
others in order to engage in personal, spiritual activities. Being a
shepherd then was only a pretense to allow Moshe to get away from social
contexts and be alone with his thoughts. (This is reminiscent of Beraishit
24:63 “And Isaac went out to meditate in the field at the eventide; and he lifted up
his eyes, and saw, and, behold, there were camels coming”, which is
interpreted by the Rabbis [Berachot 26b] as the basis for the Mincha
prayers.)
2. RaShI emphasizes Moshe’s correctness with respect to Bein
Adam LeChaveiro, a sensitivity to people’s property and possessions
when going “the extra mile” to avoid being responsible for trespassing
on someone’s land.
Sephorno stresses Moshe’s engagement with
Bein Adam LaMakom, looking for an appropriate place to be able to commune
with the Divine.
3.
One RaShI that emphasizes how the Forefathers were particular about
not engaging in trespassing someone’s else’s property with their
herds is an explanation for why the shepherds of Avraham and Lot fought
with one another:
רש"י על בראשית פרק יג פסוק ז
(ז) ויהי ריב - לפי שהיו רועיו של לוט רשעים ומרעים בהמתם בשדות אחרים ורועי אברם מוכיחים אותם על הגזל והם אומרים נתנה הארץ לאברם ולו אין יורש ולוט יורשו ואין זה גזל והכתוב אומר והכנעני והפרזי אז יושב בארץ ולא זכה בה אברם עדיין (ב"ר):
Another
RaShI that makes the same point about the Forefathers being careful
with regard to thievery, interprets a verse in the story of Eliezer,
on a mission to find a wife for Yitzchak:
רש"י על בראשית פרק כד פסוק י
(י) מגמלי אדוניו - (ב"ר) נכרין היו משאר גמלים שהיו יוצאין זמומין מפני הגזל שלא ירעו
בשדות אחרים:
4. While RaShI’s interpretation parallels
Beraishit Rabba 2, Sephorno is unlike either of the Midrashim cited
in Alef. Sephorno introduces the additional dimension of Moshe’s spirituality,
whereby the herds were just a pretext to allow Moshe “to get away from
it all” and be alone with his thoughts and prayers. (While depicting
Moshe as on a spiritual quest makes sense in terms of HaShem’s Revelation to him at the Burning Bush—he is like one
of the Bnai HaNevi’im, preparing himself to be tapped by HaShem—there is nothing
to indicate in any other of the preceding verses that Moshe had spiritual
tendencies or aspirations. Avoiding
thievery is one of the seven Noachide Commandments, and perhaps it could
be understood that Moshe fulfilled this precept “Lifnim MiShurat
HaDin” reflecting a high level of moral sensitivity. But to project
upon him spiritual aspirations appears to be retroactively attributing to him thoughts that become clear
only in the future.)
Gimel.
Rabbeinu
Bechaye is trying to explain Shemot 3:2-4 :
(ב) וַיֵּרָא מַלְאַךְ יְדֹוָד אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה
וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל:
(ג) וַיֹּאמֶר משֶׁה אָסֻרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא יִבְעַר הַסְּנֶה:
(ד) וַיַּרְא יְדֹוָד כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹקים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר משֶׁה משֶׁה וַיֹּאמֶר הִנֵּנִי:
There
are apparently three different elements that are either attracting Moshe’s attention or interacting with him: a) a bush afire; b) an angel; c) HaShem. In order to account for these three
elements, the commentator posits a progression: 1) Moshe sees a strange
phenomenon, i.e., a bush that is burning but is not consumed, which
leads him to think that there is something profoundly out-of-the-ordinary regarding what he is perceiving; 2) Upon
approaching, he gains greater clarity and now sees an angel
in the bush, which accounts for the supernatural fire; 3) The Voice
of HaShem Issues forth from the bush once Moshe has perceived the presence of an Angel.
Daled.
Ibn
Kaspi adds to Yefet’s interpretation of the symbolism of the vision that Moshe
has, Moshe’s personal experience prior to his fleeing to Midian. The
reason why Moshe understood the vision to represent the attacks of Israel’s enemies against it, is because of what he personally witnessed
in Egypt, leading him to kill a taskmaster in order to protect a Jew
from being beaten to death. The harsh treatment of the Jewish people
was etched into his consciousness and therefore became a frame of reference for many of the things that he subsequently
experienced.
Heh.
1. “Shalhevet” could be considered synonymous with the midst, i.e., the “heart” of the fire, or “Shalhevet” could refer to the entire flame, not only its center but
its outward portions as well,
and therefore the “heart” of the flame is a more specific location than the “Shalhevet”.
2.
(ב) וַיֵּרָא מַלְאַךְ יְדֹוָד אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל:
(ג) וַיֹּאמֶר משֶׁה אָסֻרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא יִבְעַר הַסְּנֶה:
(ד) וַיַּרְא יְדֹוָד כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלקים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר משֶׁה משֶׁה וַיֹּאמֶר הִנֵּנִי:
(ה) וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא:
(ו) וַיֹּאמֶר אָנֹכִי אֱלֹקי אָבִיךָ אֱלֹקי אַבְרָהָם אֱלֹקי יִצְחָק וֵאלֹקי יַעֲקֹב וַיַּסְתֵּר משֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹקים:
(ז) וַיֹּאמֶר יְדֹוָד רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת מַכְאֹבָיו:
(ח) וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִוא אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי:
(ט) וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי יִשְׂרָאֵל בָּאָה אֵלָי וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם:
(י) וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם:
(יא) וַיֹּאמֶר משֶׁה אֶל הָאֱלֹקים מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם:
(יב) וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ וְזֶה לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹקים עַל הָהָר הַזֶּה:
When
Moshe originally turns
aside from the path upon which he was walking to see the burning bush,
he was not thinking about any specific context, just what sort of phenomenon
is taking place. However, once HaShem Addresses him and Brings up the
idea that He is Interested in
Redeeming the people from their bondage, Moshe understands that the
bush was not a random strange sight intended to attract his attention,
but that in fact it had inherent symbolism with respect to the plight
of his brethren in Egypt. In verse 12, while the phrase “VeZeh LeCha HaOt” could refer to the end of the verse, i.e., that eventually
the Jews will receive the Tora at this place at the culmination of the
Exodus from Egypt, it could simultaneously refer to the vision of the
burning bush suggesting that
HaShem will Accompany Moshe and there would be nothing for him to fear,
just as the bush was not consumed by the apparent fire in its midst.
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