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By Rabbi Gustavo Kraselnik,
Kol Shearith Israel Congregation, Panama

Translation by Inés Baum - Proofreading by Ellen Zindler

Today we move on to the reading of a new book, the second of the Torah, known as Sefer Shmot, Exodus. The stories of our patriarchs now give rise to the narration of events that occurred to the whole people of Israel rather than to individuals. And in this transition we meet Moshe Rabbenu, the leader and guide, “the chief of all prophets, both before and after Him,” according to one of Rambam’s (Maimonides) 13 principles.

The peak of this week’s parashah comes when God reveals Himself to Moses, in “a flame of fire out of the midst of a bush…[while] the bush was not consumed” (Ex. 3:2) and sends him, after a long negotiation, to Egypt, in order to free the people of Israel.

It would be worthwhile to stop and ask: Why is Moses the chosen one? The Torah does not explain the divine decision directly.

The Midrash (Exodus Rabbah 2:2) brings us the well known tale of Moses chasing the sheep that had escaped from the flock in search of water. It ascribes the reason for his choice to that merciful gesture.

But perhaps we can find another answer to our question, searching thoroughly in the Torah story itself, using the direction of the sages in Pirkei Avot 5:25: “Turn it –the Torah– and turn it again, for everything is in it.”

What do we know about Moses before the bush revelation? The Torah does not give us much information. Just a few verses recounting three stories of Moses as an adult that perhaps allow us to perceive another possible answer. 1- When Moses kills the Egyptian who was mistreating the Hebrew slave. 2- When he wants to prevent the fight between two Israelites, and 3- In Midian, when he protects Yitro’s daughters at the well and helps them water the herd.

What do these three stories have in common? Professor Yitzhak Avishur, in his commentary in the Olam Hatanach Encyclopedia, explains that in all three stories, Moses involves himself in arguments unconnected to him, and in all three defends the weakest party. Thus, Moses’ character as a pursuer of justice and someone willing to fight against inequities, is revealed.

Not only that. In the first two stories, Moses’ intervention meets a violent response (the Israelites accuse him and Pharaoh persecutes him), but that does not prevent him from taking the side of the weak again in the third story, which is the only one with a positive ending.

I like to think that the choice of Moses as leader of the people was based on these two virtues expounded in the Torah: his active search for justice and his commitment to his ideals, notwithstanding difficulties. It is a great lesson for each one of us.

It is true, “there hath not arisen a prophet since in Israel like unto Moses” (Deut. 34:10), but who knows if, by following his example, any one of us could also develop the sensibility to hear the divine call.

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Forwarded by Rabbi Gustavo Kraselnik, from Kol Shearit Israel Congregation, Panama.
Translated by Inés Baum and proofread by Ellen Zindler, from B’nei Israel Congregation, Costa Rica.

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