Posts Tagged 'Moshe'

Biblical Proportion: Making Meaning in Difficult Times

In these troubling times we find ourselves amidst a plague, governmental incompetence, and political unrest of biblical proportions. I find it hard not to connect to this week’s Jewish calendar and Torah portion in visceral ways. First we have the odds game with COVID-19 and the lots drawn on Purim sealing our fate as people. My family’s lack of patience waiting at home to leave voluntary quarantine and the Israelites’ impatience as Moshe to come down from Mt.Sinai. Moshe himself spending 40 days up on Mt. Sinai and the endless hours in the Zoom Cloud. In thinking about Ki Tisa, this week’s Torah portion, I am struck by  the interaction between God and Moshe after the GCI (Golden Calf Incident). 

While Moshe is up on Mt. Sinai getting the Ten Commandments the people are below sinning with the Golden Calf. Moshe comes down from Mt. Sinai and deals with his people.  And then we  read,

31 And Moshe returned unto the Lord, and said: ‘Oh, this people have sinned a great sin, and have made them a god of gold. 32 Yet now, if You will forgive their sin–; and if not, blot me, I pray of You, out of Your book which You have written.’ 33 And the Lord said unto Moshe: ‘Whosoever has sinned against Me, him will I blot out of My book. (Exodus 32: 31-33)

If God does not keep God’s promise to the Israelites, Moshe asks to be erased. While Avraham confronted God at his destruction of Sodom, Moshe pulls off the ultimate Keyser Söze. As imperfect as they are, Moshe puts himself on the line and casts his lot with the people of Israel. One compelling reading is the Moshe breaks the fourth wall sharing with us the reader his consciousness of being the protagonist of our story ( see Stranger Than Fiction). 

Another understanding of this is that Moshe was opting into a life of meaning with his people and with there narrative. As Viktor Frankl said, “If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death, human life cannot be complete.” Moshe is modeling for us what it means to opt into a life of meaning and allowing his narrative and our collective narrative to be one. In so doing, Moshe is the model for living a life of biblical proportion. Like Moshe, we can read ourselves into the narrative we can share our suffering and add meaning to our lives. 

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Eventually COVID-19 will pass and we will leave this quarantine. The next time I see a person wearing a mask I will just think of Moshe  descending Mt Sinai with his radiant face having to cover his face with a veil(Exodus 34:33). I cannot be the only one living a life of biblical proportion.

Taken: Coaching Moshe to Lead

At the beginning of the book of Shemot we are introduced to Moshe. We will spend the rest of the Torah learning of his character as the person who would liberate his people from Egypt, guide them through the desert, get the Torah at Sinai, and deliver them to the Promised Land. It takes a very defined group of skills to be such a profound leader. What do we learn from his early days that might have prepared him for his leadership?

There seems to be a myriad of elements of his life that led to his leadership. At the start he is a person between two worlds. He is an Israelite being raised in the house of the king. At some point we see his inner life emerge as he is moved to stand up to the taskmaster who was beating the Israelite slave. Out of fear that his intervention will be discovered he escapes Egypt. There he find himself as a shepherd of Yitro. It is in this context that he gets the call to action to be the leader of the Israelite slave rebellion.

Thinking of this moment in the context of his life I got to thinking about the iconic phone scene from Taken by Liam Neeson. Watch this:

He he says:

I don’t know who you are. I don’t know what you want. If you are looking for ransom I can tell you I don’t have money, but what I do have are a very particular set of skills. Skills I have acquired over a very long career. Skills that make me a nightmare for people like you. If you let my daughter go now that’ll be the end of it. I will not look for you, I will not pursue you, but if you don’t, I will look for you, I will find you and I will kill you. —Liam Neeson, Taken

At this moment when Moshe has his phone call he lacks confidence. There we read:

But Moshe said to the Lord, “Please, O Lord, I have never been a man of words, either in times past or now that You have spoken to Your servant; I am slow of speech and slow of tongue.” And the Lord said to him, “Who gives man speech? Who makes him dumb or deaf, seeing or blind? Is it not I, the Lord? ( Exodus 4:10-11)

I can imagine God echoing Liam Neeson in his talk with Moshe. God would say:

Moshe you have a very particular set of skills. Over your very long career you have acquired  skills that make you a nightmare for people like Pharaoh. Go to Pharaoh and tell him, ” If you let my people go now that’ll be the end of it. I will not look for you, I will not pursue you, but if you don’t, I will look for you, I will find you and I will kill you.”

Moshe had a very particular set of skills. He just needed God to point them out to him. For many of us we cannot see the skills we have acquired. We need someone to point out our unique gifts and how they would best be put to use. God is modelling what it means to be a great mentor or coach. While the skills and gifts are critical, too often the person helping you best put them to use is taken for granted.

Perfect Selfless Gift

In Chukat, this week’s Torah portion, we read about Mosche striking the rock to get water. There we read:

“You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts.” Mosche took the rod from before the Lord, as God had commanded him. Mosche and Aaron assembled the congregation in front of the rock; and he said to them, “Listen, you rebels, shall we get water for you out of this rock?” And Mosche raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank. But the Lord said to Mosche and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (Numbers 20:8-12)

Mosche has given of all of his blood sweat and tears to liberate his people, but in the end will not be given the satisfaction of joining them to complete the mission of entering the Promised Land. And why is this the case?

It seems from hear it is because he did not follow God’s instructions to the letter. Instead of talking to the Rock he hit it. On another level Mosche is excluded because there is a greater lesson to be taught to the Israelite people as to the value of talking over jumping to the physical violence of hitting. But, maybe there is yet another reason Mosche cannot join them on this final journey.

I was thinking about this part of the Torah recently when I saw this amazing video of Mandy Harvey and her tryout for America’s Got Talent. If you have not yet seen it, you must. Check it out:

Her performance is inspiring. What does it mean to see yourself as an aspiring singer and then losing your hearing?  Yes she attributed her ability to her muscle memory, ability to feel the rhythm through her feet, and the use of a tuner. None of those techniques account for her strength in character. How do you bounce back from that? She is  truly impressive. As she sings about in the song, the only barrier was herself getting in the way. And the performance itself was amazing. What does it feel like to share a gift with millions of people without being able to experience it yourself? It seems like the most perfect selfless gift.

 

Mandy Harvey is a fascinating foil to Mosche in our Torah portion. Like Mandy Harvey being deaf being a reason that she did not want to sing, Mosche has a stutter that was preventing him from taking a leadership role. We read :

“Please, O Lord, I have never been a man of words, either in times past or now that You have spoken to Your servant; I am slow of speech and slow of tongue.” ( Exodus 4:10)

Like Mandy Harvey, Mosche perseveres beyond physical limitations and leads his people out of Egypt. Here in Chukat Mosche is being asked again to lead and get water from the Rock. This time he is asked not to strike the rock, but rather to use his voice. This is the core of his insecurity as a leader. Using his voice is a challenge to his leadership. Instead of stuttering in front of his people he hits the rock. The consequence of this that he will not be able to join them when they go into the Land. But maybe it is not a punishment. Like Mandy Harvey standing there giving a gift of her performance without being able to experience it herself, maybe Mosche needs to give a similarly selfless gift of having the people complete the mission without him joining them in the Land.

The Secret Life of Moshe II : Shemot and Purim

Can you keep a secret?

As I written about before, I think that secrets play a dynamic and critical role in the Bible, Jewish memory, Jewish life, human psychology, contemporary life, and of course most family issues.  OK that is not the best secret. If only the Elders of Zion really existed I would have some better secrets to share with you. But how might I argue my claim of  the importance of secrets? For now I am going to focus on this week’s Torah portion.

In the beginning of the book of Sh’mot we see that a couple from the tribe of Levi clandestinely have a male child. They, Amram and Yocheved, need to keep this a secret out of fear that this male child will be killed under the new government rule. How long will they be able to keep this secret? They put the child in a basket and put him in the river. None other than Pharaoh’s daughter and her maidservants discover the baby in the bulrushes. Batya, Pharaoh’s daughter, names him Moshe and brings Miriam and Yocheved into the plot to raise Moshe as a closeted Israelite in the house of Pharaoh.

In the words of Benjamin Franklin, “Three can keep a secret, if two of them are dead. ”  How did so many people conspire to keep this secret? It seems somehow that these people are able to keep a secret; Moshe grows up with his secret secure.

Moshe’s identity seems  safely hidden until one day when he sees an Egyptian slave master beating an Israelite. Moshe is inspired to action, but he does not want to betray his secret. We read, “And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.” (Exodus 2:12) It seems like the perfect act of vigilante justice. He saves his fellow Israelite, there are no witnesses and he is able to  maintain his old secret of being an Israelite and his new secret of killing the Egyptian. The very next day Moshe intervenes as one Israelite is beating another. The Israelite responds, “Who made you a ruler and a judge over us? Do you plan to kill me, as you killed the Egyptian?” (Exodus 2:14) Moshe leaves town out of fear that his secrets are known by all. The juxtaposition of these two secrets, one kept and one not, frame the importance of secrets in Moshe’s life.

In many ways a secret is like being naked. If shared with the right person it is high level of intimacy. If your secret is revealed to the wrong person you feel exposed, embarrassed, and even in real danger. But, if you had a secret that you could never  share, it could be a very large burden to carry having to keep this part of yourself in the closet. In the words of Sigmund Freud, “He that has eyes to see and ears to hear may convince himself that no mortal can keep a secret. If his lips are silent, he chatters with his fingertips; betrayal oozes out of him at every pore.” Moshe had to leave Egypt because  everyone knew his secrets. He also had to leave to evade the deafening sound of the  Tell-Tale Heart. While he might have been killed if he stayed, keeping his secrets bottled up would have also killed him. But if his secret identity as an Israelite male would have been known he also would have been killed.

This seems to be resonant with the story of Purim.  Like Moshe, Esther has a secret identity of being Jewish at a time when the Jewish people are going to be killed. Like Moshe’s connection to Yocheved, some how she and Mordecai  the court Jew carry on their relationship without anyone knowing her identity. Esther maintains this secret even after she reveals the secret plot to kill the king in the name of her uncle.  The main difference between the two stories seems to be the role of God. In Moshe’s story when his secret comes to light his role is to share the secret of God with the people.  In the story of Purim the climax comes when Esther reveals her secret identity to the King, but if God has a role in the story, that remains a secret. There is still more to be explored as to the role of secrets in the Torah.

– Reprieve of an older post on Moshe and His Life of Secrets

Revisiting Stammering Justice

As I have explored in the paststuttering, also known as stammering, is most commonly associated with involuntary sound repetition, but it also encompasses the abnormal hesitation, blocks,  or pausing before speech. Stuttering is generally not a problem with the physical production of speech sounds or putting thoughts into words. Despite popular perceptions to the contrary, stuttering does not affect and has no bearing on intelligence. Apart from their speech impairment, people who stutter are normal. Anxiety, low confidence, nervousness, and stress therefore do not cause stuttering, although they are very often the result of living with a highly stigmatized disability.

Although the exact etiology of stuttering is unknown, both genetics and neurophysiology are thought to contribute. A variety of hypotheses and theories suggests multiple factors contributing to stuttering. Here I want to forward two theories as to the cause of stuttering. There is evidence that stuttering is more common in children who also have concomitant speech, language, learning or motor difficulties. Auditory processing deficits have also been proposed as a cause of stuttering. The evidence for this is that stuttering is less prevalent in deaf and hard-of-hearing individuals, and stuttering may be improved when auditory feedback is altered. Although there are many treatments and speech therapy techniques available that may help increase fluency in some stutterers, there is essentially no “cure” for the disorder at present.

So, what is my sudden interest in stuttering? In Shoftim, this week’s Torah portion, we read about the establishment of the court system. There we read:

Tzedek Tzedek-Justice, justice shalt you pursue, that you may live, and inherit the land which the Lord your God gives you. ( Deuteronomy 16:20)

Why the repeating word, “Justice”? Most commonly it translated to assume that it is emphatic. As to say, “Justice you will surely pursue”. But, maybe this reading overlooks the speaker.

When Moshe is called to be God’s messenger, he resists saying, “Please, O Lord, I have never been a man of words…. I am heavy of mouth and heavy of tongue.” (Exodus 4:10). From this the Rabbis concluded that Moshe had a stutter.  Rashi  explains k’vad peh, “heavy of mouth,” and k’vad lashon, “heavy of tongue,” by which Moshe describes himself, as stuttering. Rashi translated it into medieval French word balbus, stuttering or stammering (from which comes the modern French verb balbutier, to stutter).

Moshe had a unique relationship with God and surely the voice of God. In this you can also say that he had an auditory processing issue.  It does not seem the Moshe has a problem communicating with people when God is not around. Maybe it the presence of God that causes Moshe to have this auditory processing problem and this stutter.

Last year when dealing with this idea I left this line of  questioning with asking why is this the one time the Torah represents Moshe’s stuttering in print? Maybe it has something to do with the pursuit of justice itself. Beholding true justice would mean seeing the world from God’s perspective. If you truly pursue justice you will achieve being in the presence of God. This would cause anyone to stammer.  Surely there is no shame of pursuing justice.

Perhaps there is another reason that Moshe had difficulty with his speech. In a well-known Midrash Moshe is depicted as a toddler growing up in Pharaoh’s house ( Shmot Rabbah 1:31). Playing on King Pharaoh’s lap little Moshe saw the shining crown, studded with jewels, and reached for it and took it off. Being superstitious Pharaoh asked his advisers the meaning of this action of the infant. They said Moshe was a threat and he should be put to death. One of the king’s counselors, however, suggested that they should first test the boy and see whether his action was prompted by intelligence, or he was merely grasping for sparkling things as any other child would.  Pharaoh agreed to this, and two bowls were set before young Moshe, one contained gold and jewels and the other held glowing fire coals. Moshe reached out for the gold, but an angel redirected his hand to the coals. Moshe snatched a glowing coal and put it to his lips. Moshe burned his tongue, but his life was saved.

 

If you made it this far in my argument maybe you will go to the last question. If all this is true, why is the one time in the Torah represents Moshe’s stuttering in print? Maybe it is something about the pursuit of justice itself.  We can pretend that wanting justice in this world is about children being attracted to shiny things because it allows us to keep the status quo. Alternately we can recognize that justice is always about power. The pursuit of justice is actually Moshe reaching for the crown of power. The pursuit of justice is inherently revolutionary and means that people in power need to share it. We can either ask the next generation to burn their mouths or actually share power in bring about a more just society.

 

-Last year’s piece on Stammering Justice

 

Multiple ID in Exile

With the close of VaYakel Pikkudei this week’s Torah portion we read about the completion and consecration of the Tabernacle and conclude reading the book of Exodus. We read:

So Moses finished the work. Then the cloud covered the tent of meeting, and the glory of God filled the tabernacle. And Moshe was not able to enter into the tent of meeting, because the cloud was present, and the glory of the Lord filled the tabernacle. And whenever the cloud was taken up from over the Tabernacle, the children of Israel went onward, throughout all their journeys. But if the cloud was not taken up, then they did not journey till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.(Exodus 40:33-38)

Why does the book end with this image? What is the meaning behind Moshe not being able to enter the sacred space when the cloud is present?

To understand these questions we need to look at the whole book of Exodus. The protagonist of most of the book of Exodus is a Levite who is raised in the house of the Egyptians. Moshe spent his formative years as a shepherd for a Midianite priest. While Moshe is homeless and caught between many cultures, his charge is to bring the Israelites back home to the land of Canaan. Here we see the paradigm of Jewish history oscillating between survival and sovereignty. We struggle in the galut, exile, yearning to be at home in the Land of Israel. But, it is in the exile itself that Moshe is at home as a leader.

In our portion, at the end of Exodus, God periodically settles in their midst giving the Israelites a sense of what it will be like when they have a homeland and permanent residence for God in the Temple. Moshe’s exile from the tent of meeting when it is stationary foreshadows his not joining his people in the Promised Land. Ironically, Moshe, the leader, will not be able to join them when he has accomplished his/their mission. The text challenges our understanding of leadership. Is a good leader in center stage or does s/he know when s/he has to back off and let others take center stage.

The text also challenges the notions previous generations of Jews have had regarding their Jewish identity. For example a previous generation assumed that intermarriage meant leaving Jewish life behind. Today when everyone has multiple identities who you marry add complexity, but it does not necessarily mean the end of Jewish expression. We can all relate to Moshe finding a special role in exile in as much as this state of being in between things leaves room for our multiple identities.

Work Life Balance: Lessons from Yitro

In Yitro, this week’s Torah portion, the nation of Israel received the Torah. The Sinai experience, arguably the main event in our history, is introduced by and names for Yitro, Moshe’s father-in-law, coming to visit. Most are quick to point out that Yitro is the consummate consultant. It his critique that seems to bring about the giving of the Torah. There we read:

And Moshe’s father-in-law said to him: ‘The thing that you are doing is not good. You will surely wear away, both you, and this people that is with you; for the thing is too heavy for you; you are not able to perform it by yourself. Hearken now to my voice, I will give you counsel, and God be with you: you will be for the people before God, and you will bring the causes to God.( Exodus 18: 17-19)

Seeing Moshe working himself to the bone, Yitro gives him a plan to organize the adjudicating of the law. In order for them to keep the law they needed a system for teaching the people the law. This is a natural progression to the people getting the Torah at Sinai.  Yitro is playing the role of a great consultant helping them operationalize their success, but I do not think that is the limit of his consultancy.

We should not forget what Yitro did right at the start of this week’s Torah portion. There we read:

Now Yitro, the priest of Midian, Moshe’s father-in-law, heard of all that God had done for Moshe, and for Israel God’s people, how that the Lord had brought Israel out of Egypt. And Yitro, Moshe’s father-in-law, took Zipporah, Moshe’s wife, after he had sent her away, and her two sons; of whom the name of the one was Gershom; for he said: ‘I have been a stranger in a strange land’; and the name of the other was Eliezer: ‘for the God of my father was my help, and delivered me from the sword of Pharaoh.’ And Yitro, Moshe’s father-in-law, came with his sons and his wife to Moshe to the wilderness where he was encamped, at the mount of God. (Exodus 18:1- 5 )

It makes sense that in response to hearing about all of the trials, travails, miracles, and wonders that happened to his son-in-law that Yitro came to see Moshe. What is the value of bringing Moshe’s wife and children into the picture? Why is this the moment for  Moshe’s family reunion?

As a communal professional who works in the field of Jewish identity building it is safe to say that my personal identity is deeply invested in my work. While this is deeply enriching, it is also problematic. If I allow too much of my self-worth to be defined by my work as compared to my private life I might lose a sense of priorities. Yitro is the consummate consultant. When he shows up he did not just bring Moshe his family, but he put before Moshe a choice. Do you get your love at work or at home? I can relate to Moshe. We need to have systems in place to ensure that we are efficient and effective at work. We also need to model work-life balance or the whole project will fail.

 

– Interesting article on work-life balance

– Also see to Consummate Consultant : The Essence of Exodus and Being a Good Consultant

Stammering Justice

Stuttering, also known as stammering, is most commonly associated with involuntary sound repetition, but it also encompasses the abnormal hesitation, blocks,  or pausing before speech. Stuttering is generally not a problem with the physical production of speech sounds or putting thoughts into words. Despite popular perceptions to the contrary, stuttering does not affect and has no bearing on intelligence. Apart from their speech impairment, people who stutter are normal. Anxiety, low confidence, nervousness, and stress therefore do not cause stuttering, although they are very often the result of living with a highly stigmatized disability.

Although the exact etiology of stuttering is unknown, both genetics and neurophysiology are thought to contribute. A variety of hypotheses and theories suggests multiple factors contributing to stuttering. Auditory processing deficits have been proposed as a cause of stuttering. Stuttering is less prevalent in deaf and hard-of-hearing individuals, and stuttering may be improved when auditory feedback is altered. Although there are many treatments and speech therapy techniques available that may help increase fluency in some stutterers, there is essentially no “cure” for the disorder at present.

So, what is my sudden interest in stuttering? In Shoftim, this week’s Torah portion, we read about the establishment of the court system. There we read:

Tzedek Tzedek-Justice, justice shalt you pursue, that you may live, and inherit the land which the Lord your God gives you. ( Deuteronomy 16:20)

Why the repeating word, “Justice”? Most commonly it translated to assume that it is emphatic. As to say, “Justice you will surely pursue”. But, maybe this reading overlooks the speaker.

When Moshe is called to be God’s messenger, he resists saying, “Please, O Lord, I have never been a man of words…. I am heavy of mouth and heavy of tongue.” (Exodus 4:10). From this the Rabbis concluded that Moshe had a stutter.  Rashi  explains k’vad peh, “heavy of mouth,” and k’vad lashon, “heavy of tongue,” by which Moshe describes himself, as stuttering. Rashi translated it into medieval French word balbus, stuttering or stammering (from which comes the modern French verb balbutier, to stutter).

Moshe had a unique relationship with God and surely the voice of God. In this you can also say that he had an auditory processing issue.  It does not seem the Moshe has a problem communicating with people when God is not around. Maybe it the presence of God that causes Moshe to have this auditory processing problem and this stutter.

If you made it this far in my argument maybe you will join me in this last question. If all this is true, why is this the one time the Torah represents Moshe’s stuttering in print? Maybe it has something to do with the pursuit of justice itself. Beholding true justice would mean seeing the world from God’s perspective. If you truly pursue justice you will achieve being in the presence of God. This would cause anyone to stammer.  Surely there is no shame of pursuing justice.

Consuming Role

In Korach, this week’s Torah portion, we learn that Korach, along with Dattan, Aviram, and 250 men from the tribe of Reuven, challenged Moshe’s and Aaron’s leadership. Eventually Korach, Dattan, and Aviram, along with their entire families were swallowed up by the earth, while the 250 men were consumed by a heavenly fire. While they repressed a threat to Moshe’s and Aaron’s authority their extreme nature of their punishment seems out of proportion. At the end of the Torah portion we read that Aaron is appointed as Cohen Gadol, high priest. Aaron’s election is confirmed through a “test of the staffs”. There we read:

17 ‘Speak to the children of Israel, and take of them rods, one for each fathers’ house, of all their princes according to their fathers’ houses, twelve rods; you shall write every man’s name upon his rod. 18 And you shall write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’ houses. 19 And you shall lay them up in the tent of meeting before the testimony, where I meet with you. 20 And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.’ 21 And Moshe spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’ houses, even twelve rods; and the rod of Aaron was among their rods. 22 And Moshe laid up the rods before the Lord in the tent of the testimony. 23 And it came to pass on the morrow, that Moshe went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds. 24 And Moshe brought out all the rods from before the Lord to all the children of Israel; and they looked, and took every man his rod. (Numbers 17: 17-24)

This seems like such a more reasonable way to resolve conflict. Each loser takes his staff home, no one gets eaten by the earth or burned to death, and the winner gets an almond treat.  It seems that the Levi bracket in the tournament was really tough. Why did we need to have the whole Korach ordeal and this almond lottery?

Before I discussed this idea and its connection to the story of Esther. This time I wanted to discuss it in the context of the story of Yonah. Near the start of his story we see him on the run from being a prophet for God. God sends a storm to thwart his escape by boat. To preempt the ship being destroyed he and the people drew lots to see who was causing the storm. Just as the almond staff bloomed for Aaron, this lot fell on Yonah. He is thrown from the boat only to be swallowed by a giant fish just as Korach was swallowed up by the ground.

What do we make of this juxtaposition of these two stories? Where this is the end of Korach’s story, this seems to just be the start of Yonah’s story. Korach was never really satisfied with his role as compared to Moshe’s role. From being swallowed Yonah turns his life around and finally fulfills his appointed role.   I often reflect on my role in life. How do I  come to accept it? Figuring that out can be quite consuming.

 

– A special shout out to our friends Ari and Adina on the bris of their son Yonah Shemer. I think that is how I got Yonah on my mind. Mazel Tov.

 

Burning Curiosity

In Ki Tisa,  this week’s Torah portion, we learn about the receiving of the Tablets, the Sabbath, the Golden Calf Incident (GCI), the breaking of Tablets, and then the revelation of God’s self to Moshe. During the GCI God tells Moshe to go deal with the people of Israel. We read:

And the Lord spoke to Moshe: ‘Go, get yourself down; because your people, that you brought up out of the land of Egypt, have dealt corruptly; they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshiped it, and have sacrificed to it, and said: This is your god, O Israel, which brought you up out of the land of Egypt.’ And the Lord said to Moshe: ‘I have seen this people, and, behold, it is a stiffnecked people. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of you a great nation.’ And Moshe sought the Lord his God, and said: ‘Lord, why does Your wrath wax hot against Your people, that You have brought forth out of the land of Egypt with great power and with a mighty hand? ( Exodus 32: 7-11)

Moshe goes on to advocate for his people. Why does Moshe stick up for his people? What is his motivation?

One approach to this question is to compare this post GCI interaction between God and Moshe to their first meeting at Horev . We read:

Now Moshe was keeping the flock of Yitro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, to Horev. And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’ ( Exodus 3:1-3)

There is no doubt that the people “turned aside” to idolatry too quickly. Moshe sees something else in this “stiffnecked people”. He sees himself. Just like Moshe was hot-headed in killing the Egyptian Taskmaster who was beating the Israelite slave, in making the Golden Calf they rushed to deal with the perceived absence of leadership. Moshe can also see the positive qualities that lead him to “turn aside” and taking notice of this miraculous bush. However misdirected I am left assuming that the people were coming from a place of burning curiosity.

Just as he got another chance, Moshe argues that the Israelites need another chance . The very nature of our being is that we make mistakes. While their actions are bad, they are not. Can we see under that they have great qualities. They have curiosity and passion, the question is can Moshe and God help them redirect that in a positive direction. Seeing the inner good in people and helping them channel it for good seems to be the role of every parent and teacher. I think Plutarch got it right when he said, “The mind is not a vessel to be filled, but a fire to be kindled.”


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