Dependence/Independence
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Safety/Risk
Predetermination/Free Choice
Agreement/Challenge
(כח) וַיַּגֵּ֤ד מֹשֶׁה֙ לְאַֽהֲרֹ֔ן אֵ֛ת כָּל־דִּבְרֵ֥י יְהוָ֖ה אֲשֶׁ֣ר שְׁלָח֑וֹ וְאֵ֥ת כָּל־הָאֹתֹ֖ת אֲשֶׁ֥ר צִוָּֽהוּ׃ (כט) וַיֵּ֥לֶךְ מֹשֶׁ֖ה וְאַהֲרֹ֑ן וַיַּ֣אַסְפ֔וּ אֶת־כָּל־זִקְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (ל) וַיְדַבֵּ֣ר אַהֲרֹ֔ן אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־דִּבֶּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֑ה וַיַּ֥עַשׂ הָאֹתֹ֖ת לְעֵינֵ֥י הָעָֽם׃ (לא) וַֽיַּאֲמֵ֖ן הָעָ֑ם וַֽיִּשְׁמְע֡וּ כִּֽי־פָקַ֨ד יְהוָ֜ה אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְכִ֤י רָאָה֙ אֶת־עָנְיָ֔ם וַֽיִּקְּד֖וּ וַיִּֽשְׁתַּחֲוּֽוּ׃
(28) Moses told Aaron about all the things that the LORD had committed to him and all the signs about which He had instructed him. (29) Then Moses and Aaron went and assembled all the elders of the Israelites. (30) Aaron repeated all the words that the LORD had spoken to Moses, and he performed the signs in the sight of the people, (31) and the people were convinced. When they heard that the LORD had taken note of the Israelites and that He had seen their plight, they bowed low in homage.
Mishneh Torah, Laws of the Foundations of the Torah, 8:1, Maimonides
משֶׁה רַבֵּנוּ לֹא הֶאֱמִינוּ בּוֹ יִשְׂרָאֵל מִפְּנֵי הָאוֹתוֹת שֶׁעָשָׂה. שֶׁהַמַּאֲמִין עַל פִּי הָאוֹתוֹת יֵשׁ בְּלִבּוֹ דֹּפִי שֶׁאֶפְשָׁר שֶׁיַּעֲשֶׂה הָאוֹת בְּלָט וְכִשּׁוּף… וּבַמֶּה הֶאֱמִינוּ בּוֹ. בְּמַעֲמַד הַר סִינַי שֶׁעֵינֵינוּ רָאוּ וְלֹא זָר וְאָזְנֵינוּ שָׁמְעוּ וְלֹא אַחֵר הָאֵשׁ וְהַקּוֹלוֹת וְהַלַּפִּידִים
Israel did not believe in Moses, our Teacher, on account of the signs he performed. For when one's faith is founded on signs, a lurking doubt always remains in the mind that these signs may have been performed with the aid of occult arts and witchcraft... What then were the grounds of the faith in him? The Revelation on Sinai which we saw with our own eyes, and heard with our own ears, not having to depend on the testimony of others, we ourselves witnessing the fire, the thunder, the lightning…
משֶׁה רַבֵּנוּ לֹא הֶאֱמִינוּ בּוֹ יִשְׂרָאֵל מִפְּנֵי הָאוֹתוֹת שֶׁעָשָׂה. שֶׁהַמַּאֲמִין עַל פִּי הָאוֹתוֹת יֵשׁ בְּלִבּוֹ דֹּפִי שֶׁאֶפְשָׁר שֶׁיַּעֲשֶׂה הָאוֹת בְּלָט וְכִשּׁוּף… וּבַמֶּה הֶאֱמִינוּ בּוֹ. בְּמַעֲמַד הַר סִינַי שֶׁעֵינֵינוּ רָאוּ וְלֹא זָר וְאָזְנֵינוּ שָׁמְעוּ וְלֹא אַחֵר הָאֵשׁ וְהַקּוֹלוֹת וְהַלַּפִּידִים
Israel did not believe in Moses, our Teacher, on account of the signs he performed. For when one's faith is founded on signs, a lurking doubt always remains in the mind that these signs may have been performed with the aid of occult arts and witchcraft... What then were the grounds of the faith in him? The Revelation on Sinai which we saw with our own eyes, and heard with our own ears, not having to depend on the testimony of others, we ourselves witnessing the fire, the thunder, the lightning…
Sichot HaRan, 1, Rebbe Nachman of Breslov
“For I know that the Lord is great and that our Lord is above all gods” (Psalms 135:5). King David said “For I know,” with the emphasis on “I.” For the greatness of the blessed Creator cannot be imparted to one’s fellow, and even in affirming to oneself, one can only draw from the influence and insight of the previous day. Thus he said, “For I know,” emphasizing “know,” for it is utterly indescribably.
“For I know that the Lord is great and that our Lord is above all gods” (Psalms 135:5). King David said “For I know,” with the emphasis on “I.” For the greatness of the blessed Creator cannot be imparted to one’s fellow, and even in affirming to oneself, one can only draw from the influence and insight of the previous day. Thus he said, “For I know,” emphasizing “know,” for it is utterly indescribably.
Tzidkat HaTzadik 154, Rabbi Tzadok HaKohen
Just as a person must believe in God, they must believe in themselves.
Just as a person must believe in God, they must believe in themselves.
Panecha Avakesh, Rav Shagar
“Moshe returned to God and said, ‘Why, God, why have You brought trouble on this people? Is this why You sent me? Ever since I went to Pharaoh to speak in Your name, he has brought trouble on this people, and You have not rescued Your people at all’” (Shemot 5:22-23). Moshe loses faith in his mission, and a deep and haunting doubt is born inside of him. We must use our imagination: this shepherd of faith is no longer helping the Jewish people, but is even causing them damage. Moshe experiences a doubt in his very mission and ability; Moshe feels as if he is actually hurting the nation.
Crises such as these are experienced by all true believers in God. Such struggles come to any person who aims for truly great goals, yet sees that sometimes reality goes astray and contradicts their faith and goals. This is a sign of true faith. Faith that doesn’t experience failures should be suspected of being false, for this is a faith that does not attempt to confront reality, that does not try to actualize itself in the real day-to-day world. Indeed, a person whose faith is not cannot fail. On the other hand, a person who confronts reality will often lose faith in their mission and abilities. This happened to Moshe too.
“Moshe returned to God and said, ‘Why, God, why have You brought trouble on this people? Is this why You sent me? Ever since I went to Pharaoh to speak in Your name, he has brought trouble on this people, and You have not rescued Your people at all’” (Shemot 5:22-23). Moshe loses faith in his mission, and a deep and haunting doubt is born inside of him. We must use our imagination: this shepherd of faith is no longer helping the Jewish people, but is even causing them damage. Moshe experiences a doubt in his very mission and ability; Moshe feels as if he is actually hurting the nation.
Crises such as these are experienced by all true believers in God. Such struggles come to any person who aims for truly great goals, yet sees that sometimes reality goes astray and contradicts their faith and goals. This is a sign of true faith. Faith that doesn’t experience failures should be suspected of being false, for this is a faith that does not attempt to confront reality, that does not try to actualize itself in the real day-to-day world. Indeed, a person whose faith is not cannot fail. On the other hand, a person who confronts reality will often lose faith in their mission and abilities. This happened to Moshe too.