The document discusses an unexpected encounter that Moses had with God while traveling to Midian, in which God sought to kill Moses for not circumcising his son, and how Zipporah saved Moses by circumcising their son. It explains that we cannot understand or control everything that happens according to God's plans. We should focus on putting our best efforts into what we do in life and allowing God to determine the outcomes.

1. PARSHAS SHMOS 19 TEVES 5772 | 14 JANUARY 2012
Parsha Perspectives R A B B I D OV I D GI L M A N
‫ויהי בדרך... ויפגשהו ה' ויבקש המיתו‬ bigger picture. We would do well to
invent our energies in putting our best
“It was on the way, in the lodging, that Hashem encountered foot forward — in whatever we do in
life — and then sit back and allow G-d
him and sought to kill him.” (Shmos 4:24) to hold the reins.
A good book has many plot twists that keep us enthralled. Sometimes, we find
the rug pulled out from under us, especially if one of the main characters
unexpectedly dies. When these kinds of surprises happen in real life, though, it’s
There are many snags in life. When we
hit one, we have two choices. We can
try to fathom how such a thing could
occur in spite of our careful planning.
Or, we can change our perspective
not enthralling, it’s tragic. Unexpected occurrences are difficult to cope with. and realize that we can’t control the
world through our designs. Changing
How are we to deal with unpleasant surprises? our perspective will lead us to happier,
more balanced lives.
G-d spent days convincing Moses to turned on a light switch the faucet Rabbi Gilman can be reached at
lead the Israelites out of Egypt. After would open and the next time we hit parsha@partnersintorah.org
finally agreeing, Moses traveled back to the switch the refrigerator door open
Midian to collect his wife and two sons. up — we wouldn’t ever know what
On the way, they stopped overnight to expect, but we would never be
in an inn, when suddenly Moses was surprised at the way events unfolded.
WORD of the WEEK
‫משה‬
attacked by a large snake. Realizing By creating cause and effect, G-d gave
that G-d was punishing Moses for not us the ability to plan. Once we set a
circumcising their son, his wife Zipporah goal, we make plans that we feel will
quickly circumcised their son, and G-d most effectively help us reach that goal.
made the snake retreat. But in reality, G-d runs the show and Pharaoh’s daughter gave Moses his
Wait a minute! What would have we cannot ever fathom the outcome. name, Moshe, because she “drew —
happened if Zipporah hadn't, in the Our plan may be logical, but G-d makes mash — him from the water” (Exodus
nick of time, realized why Moses sure that events happen the way they 2:10). In ancient Egyptian, Moses meant
was being punished? Would Moses need to happen. We lay the groundwork “son of,” as in Thutmose (son of Thut),
really have died?! What would have and put in the effort, but the success of Ahmose (son of Ah), etc. According
happened to the Israelites in Egypt? our plans depends on His will. to some (Josephus, Antiquities;
Who would have led them out? Aaron? What would have happened if Moses Malbim) the word is a combination
Rabbi Yeruchem Levovitz explains would have died? Only G-d knows. If of two Egyptian words mo — water,
and uses — drawn from. There are
that this question is coming from a Moses had to die, we can rest assured
some sources that maintain that the
misguided perspective. G-d created that G-d would have had a plan in place. gentiles preserved the name Moses
this world with cause and effect. We can’t view life events as as Musaeus, the teacher of Orpheus,
Cause and effect makes the world armchair quarterbacks. We can try to and Muses, the ancient Greek term
understandable; if we turn on a light understand how the different pieces for spirits who inspired people with
switch, the light turns on. If the world of our lives mesh together, but we’re wisdom (Living Torah, Rabbi Aryeh
were chaotic, without a logical cause fooling ourselves when we think we Kaplan).
and effect — say, if the first time we can understand — or control — the

2. A QUESTION
Table Talk F O R D I S C U S S I O N A R O U N D T H E S H A B B AT TA B L E FOR THE RABBIS
The Torah says that Jacob had 70 descendants who traveled together to Egypt
(Exodus 1:5). In relating this event, the verse states, “And these are names of the
children of Israel who were coming to Egypt; Jacob and his household came” (Exodus
1:1). Immediately following that verse is a list of names which includes only Jacob and
eleven of his twelve sons (Joseph was already in Egypt).
M oses confronted two men
involved in a fight and said
to one of them, “Evil one, why
are you going to hit your friend?”
‫)א‬ Jacob and Israel were one and the same person. The name Jacob is derived from
the word “heel,” for at birth Jacob held on to his twin brother Esau’s heel; it also
alludes to Jacob’s humility and self-effacing nature. The name Israel is derived from the
(Exodus 2:13). The Talmud
words “ruler” and “triumphant.” This name was given to him after he fought with and (Sanhedrin 58b) deduces from
conquered Esau’s guardian angel, and brought his family to the land of his fathers — two
great spiritual achievements. Why might Jacob’s descendants be listed here as “children the use of the future form “you
of Israel,” emphasizing the fact that they descended from someone who was spiritually
victorious, while Jacob himself is called “Jacob,” drawing attention to his humility?
are going to hit” that even if one
raises his hand against his friend
‫)ב‬ The Torah mentions that Jacob’s extended family, 70 people, descended into
Egypt and indicates that we are about to learn their identities. These 70 people
are the kernel from which the Jewish nation would grow, so it would seem that their
in order to hit, but has not yet
identities are important. Yet the only names actually listed here are Jacob and his hit him, he is nevertheless called
sons — and we already know their names! Why might the Torah repeat their names
and omit mentioning the names of the others? a rasha — an evil person. Rabbi
Yosef Karo rules that a person
HEY, I NEVER KNEW THAT who raises his hand against
someone else, even if he does
M oses grew up in Pharaoh’s court, raised by Pharaoh’s daughter and mother
as well as Moses’s real mother, Jochebed, who was his nurse. Our parsha
shows the development of Moses as he becomes the leader of the Jewish people.
not hit him, is disqualified as a
witness in a Jewish court (Beit
First Moses “went out to his brothers and saw their afflictions” (Exodus 2:11). Yosef, Choshen Mishpat 34:4).
Although he was brought up in luxurious, royal surroundings, he identified with his
brothers the Israelites. Not only did he recognize their suffering and sympathize, The Shulchan Aruch Harav
but when he saw an Egyptian overseer cruelly beating a Jew, Moses killed him (Choshen Mishpat, Hilchos
(ibid). The next level of his development is apparent when he saw one Jew about Nizkei Guf) maintains that such
to strike another, and he prevented him from doing so (Exodus 2:13). His concern
was not only ethnocentric, prompting him to action when an Egyptian beat a Jew, a person may not be counted
but it is also moral and ethical, and he stopped one Jew from hitting another. The in a minyan — quorum until
next stage saw Moses intervening even when a total stranger was oppressed by
someone else: When the daughters of Jethro were driven away from the well by he repents and accepts upon
the shepherds, Moses intervened and saved them (Exodus 2:17). After all this, G-d himself never to do so again.
appeared to Moses and appointed him as the leader of the Jewish people.
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