Leader Wanted. No Experience Neccesary.
Much has been written on why Moshe Rabbenu was picked by HaShem to become the most dramatic, charismatic and human leader of the Jewish people. There’s not much in the form of a resume to read on Moshe. We know fairly little about him. Born out of two parents who both are identified as members of the Tribe of Levi. Rav Samson Raphael Hirsch explains this as ‘a quality Moshe needs.’ According to Rav Hirsch, the Levi-im “had the feeling of communal brotherhood developed to a high degree, which, completely free of egoism, made them feel affected by any wrong done to the least important member of the family circle, as if it had been done to themselves.”
We know that Moshe was the son of Amram and Yocheveth’s second marriage to eachother. Amram, the Tzaddik, had ordered himself to divorce Yocheveth as to inspire others to follow, out of despair after the Pharaoh ordered the first borns to be drowned. It was Miriam, Amram’s daughter who talked him into marrying Yocheveth publicly for the second time again.
We know that Moshe felt his background while growing up inside the palace. He went out of the palace to see the Israelites, to observe them and to be close to them.
Rav Simchah Zissel points out that Moshe’s anger and killing of an Egyptian who is hurting a fellow Israelite and later the intervention between two fighting Israelites, is the sign of a true leader. One who not only sees the larger picture, but one who sees the individual.
Rav Matisyahu Solomon points out that the ‘zenith’ of Moshe’s career is finally the act of herding sheep. Being a shepherd. In those days, a shepherd was a lowly, simple occupation. Yet Yakov Avinu and David HaMelech were both shepherds at one time. It is the Midrash that tells us that Moshe once carried an exhausted young sheep which had run away back to the herd. Upon seeing this, HaShem knew that this kind of compassion was the ultimate proof of being able to lead a bigger herd: Klal Israel.
Was the refusal to HaShem by Moshe to become the chosen leader, stupidity or a form of courage? Chazal tells us that Moshe refused out of respect for his older brother Aharon. But did he have the right to even question HaShem?
The Gemara tells us about the comment by HaShem that Moshe is different from the Avot - Avraham, Yitchak and Yacov – that “they don’t make them like they used to…” A remarkable comment. Meanwhile Rambam calls Moshe the greatest human being that ever lived, the father in Torah and wisdom. And Rambam writes Moshe into his Thirteen Principles of Faith.
There’s a way to look at it from an Emunah and Bitachon point of view, why Moshe was the right man for the job.
Rambam sees emunah as the absolute knowledge that HaShem created the world and continues to run the world as well. That nothing exists or happens without HaShem. The Chavot HaLevavot (Rabbi Bahyai ben Rabbi Yosef Ibn Paquda) defines bitachon as ‘trusting’ in HaShem, and believes that although a person may take responsibility, he still relies on HaShem dictating the outcome of events.
Emunah is therefore a state of understanding, while bitachon is a state of total trust.
Pharaoh had emunah but not bitachon in HaShem. The Midrash explains that Pharaoh’s demand for newborn boys to be drowned was a highly calculated one. Pharaoh knew that HaShem had made a promise to Noah not to have another flood ever. Therefore HaShem could not have brought a flood as punishment upon Mitzrayim. Pharaoh had emunah in HaShem but he didn’t trust HaShem. He lacked bitachon.
It is clear from the writings in the Torah that Moshe had the highest level of emunah rather than bitachon in God. Moshe spoke to HaShem, Moshe could see him when He was there or not. Moshe argued with him. Moshe was the one to be on a one to one basis with God. The Avot were on higher level of bitachon than Moshe. Their trust level was greater, perhaps because their relationship towards HaShem was not as intimate and direct.
So why is Moshe the man for the job?
It is clear that this entire Parashat is Moshe’s resume in living form. The Parashat does two things very well; it explains and sets up the conditions in Mitzrayim, while at the same time giving us the most compelling reasons why the candidacy of Leader of the Jewish people could only have been rewarded to the son of two Levi-im: a Prince and a Shepherd, an obstinate and arguer, a normal human being and most of all the man who reached the highest level in emunah.
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