Burning Interests

Parshas Shemos

Posted on January 15, 2025 (5785) By Rabbi Mordechai Kamenetzky | Series: Drasha| Level: Beginner

In Jewish history, there is a hardly an object more expounded upon than the burning bush. Its symbolism is analyzed, its significance expounded upon, and its impact is noted for generations. This week, rather than discuss the actual burning bush and its meaning, I’d like to view the event from a totally different approach — Moshe’s.

 

The Torah tells us in Exodus 3:1- 4 that Moshe was shepherding the sheep of Yisro, his father-in-law, when, “an angel of G-d appeared to him in a blaze of fire from amidst the bush. Moshe saw the event and behold, the bush was burning in fire and yet the bush was not consumed. Moshe said, ‘I will turn from my course and see the marvelous sight — why does the bush not burn?’ Hashem saw that Moshe turned from his path to see the sight and He called out to him from amidst the bush and said, ‘Moshe Moshe… ‘” The conversation ultimately leads to our exodus from Egypt.

 

However, the entire narrative, from the moment that Moshe notices the burning bush until Hashem speaks to him from its midst, seems overstated. After Moshe sees the amazing sight, why does the Torah mention that Moshe says “I will go look at the amazing sight?”

 

Further, why does the Torah preface Hashem’s charge to Moshe with the words, ” Hashem saw that Moshe turned from his path to see the sight, and He called out to him from amidst the bush?” It seems that only after Hashem openly acknowledges Moshe’s interest in the spectacle does he call out, “Moshe, Moshe,” thus beginning the process of redemption.

 

The Torah, which never uses needless words, could have simply stated, ” Moshe saw that the bush was burning and yet the bush was not consumed. Moshe turned to marvelous sight, and Hashem called out to him from amidst the bush and said, ‘Moshe Moshe… ‘”

 

The Midrash Tanchuma expounds upon the verse, “Moshe turned from his path to see the sight.” There is an argument whether he took three steps or just craned his neck.

 

The Midrash continues. Hashem said, “you pained yourself to look, I swear you are worthy that I reveal myself to you.”

 

The Medrash was definitely bothered by the extra wording regarding Moshe’s decision to look and Hashem’s open commendation of that decision. But it is still very difficult to understand. Moshe sees a spectacle of miraculous proportions and looks. Why is that such a meritorious act? Doesn’t everyone run to a fire? Aren’t there hoards that gather to witness amazing events?

 

In the early 1920’s, Silas Hardoon, a Sephardic Jewish millionaire, made his fortune living in China. Childless, he began to give his money away to Chinese charities. One night his father appeared in a dream and implored him to do something for his own people. Silas shrugged it off. After all, there were hardly any of his people in China. But the dreams persisted, and Silas decided to act. The next day he spoke to Chacham Ibraham, a Sephardic Rabbi who led the tiny Chinese Jewish community. The Chacham’s advice sounded stranger than the dreams. He told Silas to build a beautiful synagogue in the center of Shanghai. It should contain more than 400 seats, a kitchen, and a dining room. Mr. Hardoon followed the charge to the letter.

 

He named the shul “Bais Aharon” in memory of his father. A few years later Mr. Hardoon died leaving barely a minyan to enjoy a magnificent edifice, leaving a community to question the necessity of the tremendous undertaking.

 

In 1940, Japanese counsel to Lithuania Sempo Sugihara issued thousands of visas for Kovno Jews to take refuge in Curaçao via Japan. Included in that group was the Mirrer Yeshiva. They arrived in Kobe but were transported to Shanghai where they remained for the entire war.

 

The Mirrer Yeshiva had a perfect home with a kitchen, study hall and dining room — Bais Aharon! The building had exactly enough seats to house all the students for five solid years of Torah study during the ravages of World War II. The dream of decades earlier combined with action, became a thriving reality.

 

Moshe our Teacher knew from the moment he spotted that bush that something very extraordinary was occurring. He had two choices: approach the spectacle or walk on. If he nears the bush he knew he would face an experience that would alter his life forever. Hashem knew that Moshe had this very difficult conflict. His approach would require commitment and self-sacrifice. He took three steps that changed the course of history. Hashem understood the very difficult decision Moshe had made and declared that such fortitude is worthy of the redeemer of my children.

 

In many aspects of our lives we encounter situations that may commit us to change. It may be a new charity we decide to let through our doors, or a new patient we decide to see, or even a new worthy cause we decide to entertain. They all require us to take three steps and look. If we walk away, we may not just be ignoring a burning issue. We may be ignoring another burning bush.

 

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A Series of Ups and Downs

Parshas Shemos

Posted on January 3, 2018 (5778) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The second book of the Torah, Shemot begins with the Jewish people at a high level of accomplishment and integration within Egyptian society. But from this lofty perch of security and success in Egyptian society they are soon toppled. The situation changes dramatically for them and they go from being accepted and even respected to the position of abject and cruel slavery. And this slavery situation is not temporary, for it will last for centuries. Eventually the Jewish people, though not certainly all of the Jews, or even a majority of them, are freed from Egyptian bondage by Divine intervention and are forged into a “kingdom of priests and a holy nation.”

 

This wild roller coaster ride from dizzying heights to terrible lows and then the climb up again, is a startling example of G-d’s plan, so to speak, for Israel throughout all of its ages and climes.

 

The Jewish world is seldom on an even keel. It has always been a series of ups and downs for us, many times even in one lifetime and generation. The past century is undoubtedly an excellent example of this pattern in Jewish history. Fortunate is the person who lives in the up times. But even that person has no guarantee that those good times are permanent and long lasting. The only thing certain in Jewish life is uncertainty. And even though we would wish for greater stability in these matters, we have to accept this Divine mandate of change and uncertainty.

 

Moshe’s appearance in the parsha is another example of this roller coaster, up and down situation of Jewish life. Moshe begins life as an infant thrown into the crocodile infested waters of the Nile River. He then is miraculously delivered from that fate of certain death and is raised as a prince in the house of the Pharaoh no less. He forfeits his high position out of loyalty and compassion to his Jewish brothers. A hunted man, he escapes Egypt and comes to Midian, there to marry and become a shepherd tending the flocks of his father-in-law.

 

Apparently there is no natural way that he can see to reclaim his role as a prince and leader.

 

But at the incident of the burning bush the Lord plucks him away from his sheep flocks and sends him on his giant mission to redeem and educate the Jewish people, and through them of all of humankind.

 

Moshe rises to the highest level of human leadership and of spiritual attainment. He becomes the measuring rod – the symbol represented by his staff – of all future Jewish leadership and spirituality. But Moshe, like Israel itself, first had to be plunged into the depths of persecution and poverty before being raised to greatness. Why the Lord does things this way is naturally an unanswerable question. Suffice it for us to realize that this is our historical pattern, both in our national and personal lives. Let us hope that we will yet witness the ultimate high and full redemption of Israel and the vindication of Moshe’s great vision.

 

Shabat shalom.

 

The Least Obvious Leader

Parshas Shemos

Posted on January 15, 2020 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The Torah, Jewish history and tradition indicate to us that Heaven oftentimes chooses unusual people for roles that are essential and pivotal in Jewish leadership. King David is a clear example of this historical phenomenon. But I think that we can agree that the choice of Moshe to be the redeemer and eternal teacher of the Jewish people, if not of all civilization, is, at first blush, a strange one.

 

Moshe has been separated from the Jewish people for decades. Egyptian law had previously slated him for the death penalty for striking an Egyptian taskmaster who was beating a Jewish slave. Moshe is a shepherd in Midian, far removed from his brethren suffering in Egyptian bondage. And when presented by Heaven with the offer of Jewish leadership, Moshe declines it very forcefully. But the will of Heaven prevails, as is always the case.

 

Moshe must now embark on his new role of leadership, albeit seemingly reluctantly. He himself wonders why he is begin chosen, when, logically, his brother Aaron would seem to be a better fit for the mission. And, perhaps just as amazing as the choice of Moshe for this position of leadership, is the willingness of the Jewish people to instantly accept him as being entitled and fit for that role.

 

To most of the Jewish people he is a stranger, an outsider who has a speech impediment and is, at most, a Johnny-come-lately to their troubles and situation. Yet, again we see that it is the will of Heaven that prevails, and it is only through Moshe that the story of the Exodus from Egypt will unfold.

 

Moshe, however, has outstanding qualities and traits of character that make him the greatest leader in Jewish and world history. Foremost among these attributes is his trait of humility. All leaders must have an appreciation of their talents and possess strong self-worth. However, most leaders are eventually undone by the growth of their egos and the resulting arrogance.

 

Not so Moshe. For even after forty years of leading his people, the Torah still describes Moshe as being the most humble of all human beings on the face of the earth.

 

It is this trait that makes him the greatest of all past and future prophets. Moshe also has within himself an unquenchable love for his people. His love for them is sorely tested many times during his forty-year career as their leader, but in spite of all of their backsliding, sins, rebellions and mutterings, it is Moshe’s love of the people that remains omnipresent and steadfast. As King Solomon wrote: “Love obliterates all transgressions.”