Torah and Jewish Idea > Torah and Jewish Idea

The Egyptian that Moshe Killed - Would Not Father Future Converts

<< < (4/13) > >>

muman613:
Apparently there is a Gemara that baby Moses was 'fit for prophecy'....

Moses was fit for prophecy at birth: Sotah 12a

muman613:
Regarding baby Moses challenge in Pharoahs home...

http://www.chabad.org/library/article_cdo/aid/1829/jewish/The-Birth-of-Moses.htm
.
.
.
Moses Becomes Tongue-Tied

Once it happened that Moses was playing on King Pharaoh's lap. He saw the shining crown, studded with jewels, and reached for it and took it off. Pharaoh, who was superstitious like all his fellow-Egyptians, and who in addition was always afraid of losing his throne, asked his astrologers and counselors for the meaning of this action of the infant. Most of them interpreted it to mean that Moses was a threat to Pharaoh's crown and suggested that the child be put to death before it could do any harm. 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 down before young Moses. One contained gold and jewels, and the other held glowing fire-coals. Moses reached out for the gold, but an angel directed his hand to the coals. Moses snatched a glowing coal and put it to his lips. He burned his hand and tongue, but his life was saved. After that fateful test, Moses suffered from a slight speech defect. He could not become an orator, but his words were nevertheless to carry weight, for it was G-d's words that were spoken through his lips.
.
.
.

See also http://www.tfdixie.com/parshat/shmot/007.htm

--- Quote ---There is an interesting Midrash on this week's Torah portion. Pharaoh's astrologers had discovered that the savior of the Jewish people had been born. In order to ascertain whether or not the baby Moses was destined to be this future leader of the Jewish people, the Egyptians devised a test. They placed burning hot coals in one dish and jewels in a second dish. If Moses were to reach for the jewels, the Egyptians reasoned this to be a sign that he was a threat to the kingdom and should be killed immediately. When Moses in fact reached for the jewels, Hashem sent an angel to conceal the fact that Moses was the future leader of the Jewish people, and the angel pushed Moses' hand towards the hot coals instead. The angel not only caused the baby Moses to choose the hot coals, but Moses also placed it to his lips. As a result, he developed a speech impediment. The question arises, what did Moses do wrong as a child that he should have been punished with a lifelong handicap?
--- End quote ---

muman613:
According to this lesson it appears that Hashem did not appear to Moses until he exhibited a trait of compassion for a sheep in his flock prior to the incident of the burning bush...

http://www.torah.org/learning/drasha/5758/shemos.html
.
.


As the book of Exodus begins, it is important to ponder what catapulted Moshe (Moses) from the position of valiant citizen to national leader. The story of Moshe's youth in Egypt is hardly expounded upon in the Torah. Yes, it tells the story of his birth and his escape in the Nile River. The Torah even mentions his great vigilance in smiting an Egyptian who struck a Hebrew. But in relating those stories, it does not leave us feeling that those acts, merited Divine ordination. It tells the tale of Moshe stopping a fight between two Hebrew fellows, and how he was forced to flee from Egypt to the wilderness of Midian because of his strong stand in chastising those Jews who quarreled. All those stories show perseverance, courage, and fortitude. Yet not one of those incidents is juxtaposed with the Divine revelation that catapults Moshe into the great spiritual and prophetic leader whom we know.

Even after the event in which he saves Yisro's (Jethro) seven daughters from evil shepherds G-d is silent, there is no pronouncement of Moses' glory or appointment of a Divine role. Hashem declares Moshe's greatness in the context of a very simple serene story.

"Moses was shepherding the sheep of Jethro his father-in-law, he guided them into the wilderness, and he arrived at the mountain of G-d toward Horeb. An angel of G-d appeared to him in a blaze of fire from amidst the bush, and he saw that the bush was burning, and the bush was not consumed. Moshe looked and analyzed the sight and he questioned, "why is the bush not being burned?" (Exodus 3:1-3). It is only in that serene setting that G-d called out "Moshe, Moshe," to which Moshe replied "Here I am." The end of that story is the beginning of the Jewish nation.

Why is the act of shepherding sheep the setting for such majestic and Divine revelation? What amazing incident occurred during the shepherding? Why didn't G-d appear to Moses after his courageous act of smiting the Egyptian or after he reproached two Hebrews who were fighting? Wouldn't that setting be the ripe moment for induction into the halls of prophecy and leadership?

muman613:
http://www.oztorah.com/2009/01/turning-here-there-shmot/

“When Moses was grown up, he went out to his brethren, and he saw an Egyptian attacking one of his brethren. He looked this way and that, and when he saw that there was no man, he attacked the Egyptian and hid him in the sand” (Ex. 2:11-12).

Why was there “no man”? Does it mean that no-one was looking? Adopting this view, Samson Raphael Hirsch says, “He looked in all directions to be sure that he was unobserved and could dare to do the deed… He is far from that daring boldness which rushes without thinking into danger”.

The author of “HaK’tav V’haKabbalah” has a different opinion. To him, “He looked this way and that” means that he looked at the Israelites who were standing by in the expectation that one of them would come forward to help the victim, but “there was no man” – no-one had the courage to come forward and help.

In his “Ha’amek Davar”, the Natziv (Naftali Tzvi Y’hudah Berlin) sees the incident differently again. Why was the Egyptian attacking the Israelite? It seems to have been simply because he was a Jew. What did Moses do? “He looked this way and that”. He turned to this court and that, seeking a tribunal to which he could bring an appeal for justice. But Egyptian law was flawed. Members of a slave people had no legal rights or redress. The judges would not intervene. “There was no man”, and Moses felt he had to take the law into his own hands.

The Midrash comments that this is acceptable for the Almighty but not for a human being. In a passage with echoes of the Moses story, Isaiah says, “The Lord looked, and it was evil in His eyes that there was no justice. He saw there was no man and was astonished that no-one intervened, so His own arm brought salvation” (Isa. 59:15-16).

When God later told Moses he was going to die, Moses complained. “You, God, killed all the firstborn of Egypt; shall I die because of one Egyptian?” God, however, retorted, “How can You compare yourself to Me who both causes to die and restores to life?” (Midrash P’tirat Moshe). Whatever the provocation, it is a grave sin to play God and take a human life.

muman613:
Could Moses know the 'name' of Hashem? Here is a discussion which suggests maybe he did know, without the need of prophecy...


http://www.chayas.com/10plague.htm

3) In Moses’ initial contact with the Creator, he asked to know His Name. This seems strange, since the Midrash teaches that Moses knew the Divine Name, using it to kill the Egyptian taskmaster. Being a Levite, whose tribe faithfully preserved the holy traditions of the nation, how couldn’t Moses have known the Name of His G-d? Notice that HaShem did not then reveal to Moses the essence of His most sacred Name, but replies, “I Shall Be What I Shall Be.” Now E-hiyeh (I Shall Be) is indeed one of the seven holy Names of G-d that may not be erased. However, it may well have been a mild form of rebuke. Ancient magic and sorcery involved the use of various “holy names” in incantations to cast spells and manipulate supernatural powers. This practice is alive and well in India, as well as in largely extinct schools of pseudo-Kabbalah (as opposed to genuine Qabbalah). Considering Moses’ upbringing, his question could hint to the magical perspective of the ancient world, in which Moses was raised and educated. (Moses is not a flat character, but one who grows and develops, which could warrant a special essay in itself!) It is not inconceivable that at this initial encounter with the Almighty, he requested a holy name through which he might be expected to perform HaShem's wonders.

HaShem's answer carries a simple, powerful message: “I am what I am always. I am unique and totally sovereign. You cannot control or manipulate Me with any Name. My Name(s) (are) Holy, and not meant to be used as magical implements.”

Navigation

[0] Message Index

[#] Next page

[*] Previous page