וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתֵּ֤רֶא אֹתוֹ֙ כִּי־ט֣וֹב ה֔וּא וַֽתִּצְפְּנֵ֖הוּ שְׁלֹשָׁ֥ה יְרָחִֽים׃
The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months.
ומחשבות השם עמקו, ומי יוכל לעמוד בסודו, ולא לבדו נתכנו עלילות. אולי סבב השם זה שיגדל משה בבית המלכות להיות נפשו על מדרגה העליונה בדרך הלימוד והרגילות, ולא תהיה שפלה ורגילה להיות בבית עבדים. הלא תראה, שהרג המצרי בעבור שהוא עשה חמס. והושיע בנות מדין מהרועים, בעבור שהיו עושים חמס להשקות צאנן מהמים שדלו. ועוד דבר אחר, כי אלו היה גדל בין אחיו ויכירוהו מנעוריו, לא היו יראים ממנו, כי יחשבוהו כאחד מהם.
(3) The thoughts of God are deep; who can perceive His secret? To Him alone the plot is clear. Perhaps God caused it to come about that Moshe would grow up in the royal palace, that his soul might be habituated to be on the highest level, not lowly and accustomed to being in a house of slaves. For do we not see that he kills the Egyptian for performing an act of unjust violence? And he saves the Midianite daughters from the shepherds, for they (the shepherds) perform unjust violence in watering their flocks from the water drawn by them (the daughters of Re’uel). And moreover: had he grown up among his brethren, such that they had known him since his youth, they would not be in awe of him, for they would consider him as one of them.
(יא) וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃
(יב) וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה וַיַּ֖רְא כִּ֣י אֵ֣ין אִ֑ישׁ וַיַּךְ֙ אֶת־הַמִּצְרִ֔י וַֽיִּטְמְנֵ֖הוּ בַּחֽוֹל׃
(יג) וַיֵּצֵא֙ בַּיּ֣וֹם הַשֵּׁנִ֔י וְהִנֵּ֛ה שְׁנֵֽי־אֲנָשִׁ֥ים עִבְרִ֖ים נִצִּ֑ים וַיֹּ֙אמֶר֙ לָֽרָשָׁ֔ע לָ֥מָּה תַכֶּ֖ה רֵעֶֽךָ׃
(יד) וַ֠יֹּאמֶר מִ֣י שָֽׂמְךָ֞ לְאִ֨ישׁ שַׂ֤ר וְשֹׁפֵט֙ עָלֵ֔ינוּ הַלְהָרְגֵ֙נִי֙ אַתָּ֣ה אֹמֵ֔ר כַּאֲשֶׁ֥ר הָרַ֖גְתָּ אֶת־הַמִּצְרִ֑י וַיִּירָ֤א מֹשֶׁה֙ וַיֹּאמַ֔ר אָכֵ֖ן נוֹדַ֥ע הַדָּבָֽר׃
(טו) וַיִּשְׁמַ֤ע פַּרְעֹה֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וַיְבַקֵּ֖שׁ לַהֲרֹ֣ג אֶת־מֹשֶׁ֑ה וַיִּבְרַ֤ח מֹשֶׁה֙ מִפְּנֵ֣י פַרְעֹ֔ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־מִדְיָ֖ן וַיֵּ֥שֶׁב עַֽל־הַבְּאֵֽר׃
(טז) וּלְכֹהֵ֥ן מִדְיָ֖ן שֶׁ֣בַע בָּנ֑וֹת וַתָּבֹ֣אנָה וַתִּדְלֶ֗נָה וַתְּמַלֶּ֙אנָה֙ אֶת־הָ֣רְהָטִ֔ים לְהַשְׁק֖וֹת צֹ֥אן אֲבִיהֶֽן׃
(יז) וַיָּבֹ֥אוּ הָרֹעִ֖ים וַיְגָרְשׁ֑וּם וַיָּ֤קָם מֹשֶׁה֙ וַיּ֣וֹשִׁעָ֔ן וַיַּ֖שְׁקְ אֶת־צֹאנָֽם׃
(11) Some time after that, when Moses had grown up, he went out to his kinsfolk and witnessed their labors. He saw an Egyptian beating a Hebrew, one of his kinsmen.
(12) He turned this way and that and, seeing no one about, he struck down the Egyptian and hid him in the sand.
(13) When he went out the next day, he found two Hebrews fighting; so he said to the offender, “Why do you strike your fellow?”
(14) He retorted, “Who made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian?” Moses was frightened, and thought: Then the matter is known!
(15) When Pharaoh learned of the matter, he sought to kill Moses; but Moses fled from Pharaoh. He arrived in the land of Midian, and sat down beside a well.
(16) Now the priest of Midian had seven daughters. They came to draw water, and filled the troughs to water their father’s flock;
(17) but shepherds came and drove them off. Moses rose to their defense, and he watered their flock.
Moses intervened on three occasions to save the victim from the aggressor. Each of these represents an archetype. First he intervenes in a clash between a Jew and a non-Jew, second between two Jews and third between two non-Jews. In all three cases Moses championed the just cause…Had we been told only of the first clash, we might have doubted the unselfishness of his motives. Perhaps he had been activated by a sense of solidarity with his own people, hatred for the stronger oppressing his people rather than pure justice. Had we been faced with the second example…perhaps he was revolted by the disgrace of watching internal strife amongst his own folk, activated by national pride…Came the third clash where both parties were outsiders, neither brothers nor neighbors. His sense of justice and fair play was exclusively involved.
What, then, is a true Jewish leader? The Torah (Numbers 1:15) calls the leaders “the heads of the thousands of Israel.” This defines their essence. The Torah is thus telling us that a true leader is like a head. The head is the part of the body that knows what is happening in all of the other organs, and feels the pain of each and every one of them. Similarly, the leader is supposed to sense the problems and feel the pains of everyone.
וַיַּ֥רְא אֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֵּ֖דַע אֱלֹהִֽים׃ (ס)
וַיֹּ֨אמֶר יְהוָ֜ה אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֮ לָֽאָדָם֒ א֚וֹ מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר הֲלֹ֥א אָנֹכִ֖י יְהוָֽה׃