Rambam writes that Moshe was of short temper. The Torah records for us that he was raised in the palace of the Egyptian Pharaoh. He kills an Egyptian and covers up his deed. He is a shepherd for a pagan priest of Midyan and marries one of his daughters. He is separated from his people for sixty years before returning to them and proclaiming himself as their leader.

 

Not really too impressive a resume for the greatest of all humans and of the Jewish people! But there it is for all to see and study. So, what is the message that the Torah is sending to us with this narrative?

 

Who needs to know of his previous life before becoming the Moshe we revere? After all, the Torah does not explicitly tell us about the youth experiences of Noach, Avraham and other great men of Israel and the world. So, why all the detail – much of it not too pleasant – about the early life of Moshe? The question almost begs itself of any student of Torah. The Torah is always concise and chary of words, so this concentration of facts and stories about Moshe’s early life is somewhat puzzling.

 

What is clear from biblical narrative and Jewish and world history generally is that Heaven dose not play by our rules nor does it conduct itself by our preconceived norms and notions. We never would have chosen David as our king, Amos as our prophet or Esther as our savior from destruction. Jewish history in a great measure has been formed by unlikely heroes, unexpected champions and surprising personalities.

 

It is almost as if Heaven wishes to mock our pretensions and upset our conventional wisdom. Oftentimes it is our stubborn nature, our haughtiness to think that we are always privy to God’s plans and methods that has led us to stray far from truth and reality. The greatness of the generation that left Egypt was that it not only believed in the God of Israel but believed in His servant Moshe as well.

 

Throughout his career as leader of Israel, according to Midrash, the rebels would always hold Moshe’s past against him. They could not come to terms with Moshe as being their leader for he did not fit the paradigm that they had constructed for themselves. Eventually this disbelief in Moshe translated itself into a disbelief in God as well and doomed that generation to perish in the desert of Sinai.

 

God’s plans, actions and choices, so to speak, are inscrutable. The prophet taught us that God stated: “For My thoughts are not your thoughts and My ways are not your ways.” Moshe’s life story is a striking example of this truism.

 

Shabbat shalom

 

Rabbi Berel Wein