Moshe - Leadership

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The Mission of the Spies
Rabbi Yaakov Medan
What was the reason Moshe was not permitted to enter the Promised Land? Was it the Sin of the Spies, Mei Meriva, or perhaps neither?
Of Lusts and Laments
Rabbi Chanoch Waxman
Moshe's response to the "mitavim" - the people who desired meat - differs from his previous reactions to the sins and complaints of Bnei Yisrael. What's the reason for his changed attitude? Is there a connection between the sin of "those who desired meat" and the departure of Yitro?
The Story of Ba'al Pe'or and Pinchas's Act
Rabbi Yehuda Rock
This parasha describes a grave moral deterioration, when the nation succumbs to their desires and engage in forbidden sexual relations. The leaders of the nation are at the forefront of the sin, but while God commands that the leadership be killed, Moshe only kills those who are engaged in the sinful act. Pinchas fulfills the divine edict by killing one of the leaders of the nation when he has relations publicly. His act is therefore not an act of personal zealousness, but rather a fulfillment of the divine command.
Moshe and Midyan
Rabbi Ezra Bick
The war against Midian is described while Bnei Yisrael are preparing to enter the land, while the logical placement of the story is immediately after the story of Ba'al Pe'or. This lesson will explore the significance of this episode in its present context, and its significance to the leadership tasks assigned to Moshe.
God's Power
Rabbi Alex Israel | 35 minutes
This parasha seems to starts out with a grand statement but then fizzles out, pausing to list geneology, and then repeats Moshe's worry about his speech impediment. Upon closer examination, we see that the parasha's chiastic structure emphasizes the transformation of Moshe's mission from a political role to that of “emissary of God” (Sheliach Hashem).
Moshe's Face
Rabbi Alex Israel | 45 minutes
Moshe ascends higher than any other prophet so much so that he needs to veil the radiance of his face after his Divine encounters. But it is scary to imagine a political leader being masked. Can the role of the prophetic, “superhuman” teacher be balanced with that of a very human leader, one who must bear with the flaws and foibles of his people?
Moshe's Struggle to Attain Forgiveness after the Golden Calf
Rabbi Dr. Daniel Tropper
תאריך פרסום: תשסט | |
Why did Moshe Rabbeinu break the luhot habrit? Rabbi Daniel Tropper explores this question through the analysis of related midrashim, and explains Moshe's role of reconciling God and Am Yisrael following the sin of the Golden Calf. Through a close reading of the story one can reach a new understanding of Moshe's strategic actions and powerful leadership skills as he defends his nation and mends the broken relationship between God and Am Yisrael.
The Golden Calf - Ibn Ezra and Ramban
Rabbi Chanoch Waxman
תאריך פרסום: 2008 | | 37 minutes
How is it possible that Am Yisrael committed the sin of the Golden Calf so soon after receiving the Torah? This shiur presents the opinions of Ibn Ezra and Ramban, who offer answers to this question from two different perspectives. Rabbi Waxman merges these two answers and sheds light on the episode of the sin of the Golden Calf, and on the role of Moshe as both the leader of Am Yisrael and as the intermediary between them and God.
How to Save Israel
Rabbi Ezra Bick
Why is Moshe so reluctant to speak to the Jewish people while they were enslaved in Egypt, and begin the process of the exodus? Moshe understands that his task entails more than merely informing the Jewish people that they are about to leave Egypt, but rather he must free the Jewish people from the psychological state of enslavement and dependency that they have sunk to. By closely examining the text as a whole, we can understand how every part of the exodus is meant to encourage that inner process of spiritual liberation within the Jewish nation.
Representing God or Representing Israel
Rabbi Ezra Bick
The ten plagues are divided into two parshiot - the first seven in parshat Va'era and the last three in parshat Bo. Is this merely a division of convenience, or is there an important distinction between these two groups of plagues? By closely examining the text surrounding each of the final three plagues, one can gain an understanding of the shift in Moshe's mission. God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.
The Young Moshe
Rabbi Mosheh Lichtenstein
Moshe's young adult life in Midyan is a mystery to us. The Torah does not tell us very much about Moshe's life there; the next mention of his life is when he returns to Egypt at the age of eighty. Why is the Torah strangely silent about all those years of Moshe's life, mid-narrative? The lack of noteworthy events is itself an event - one of withdrawal and seclusion. Moshe's disappearance and silence following his escape to Midyan tell us that he secluded himself in a crisis of morality and justice. It is only following this seclusion that Moshe is able to be extracted from his solitary existence and returned to the sphere of action on the historical-national level.
Moshe: National Leader and Divine Representative
Rabbi Yair Kahn
The story of the beginning of Moshe's leadership in the beginning of sefer Shemot seems to be interrupted by the list of the family lineage of Moshe and Aharon, which seems entirely out of place. However, a close examination of the verses in question will reveal a sharp difference regarding the role of Moshe Rabbeinu, as described at the beginning and the end of the chapter, and Moshe's lineage is critical specifically for the role described at the end. By noticing these differences we can gain a new understanding about Moshe's leadership and his unique role as the representative of God.
Who is Targeted by the Theological Display of the Plagues in Egypt?
Dr. Brachi Elitzur
Moshe must lead the nation in a process of building faith in God, and the means that was chosen in order to fulfill this theological mission is Pharaoh. Pharaoh's starting point, his stubbornness, and his refusal to view the wonders that are occurring before his very eyes as proof of the existence of a God who rules over creation, are what make him a perfect model for the building of the nation's faith, layer by layer. Pharaoh's gradual acknowledgment of God leads to a parallel process of the building of faith amongst his spectators - Am Yisrael.
Parshat Va'era
Rabbi Menachem Leibtag
According to the popular Midrash, Bnei Yisrael had fallen to the 49th level of "tumah" (spiritual impurity) in Egypt. However, there appears to be no foundation for this criticism in either Parshat Shmot or Va'eyra. What is the basis for this harsh condemnation? By exploring the verses serving as the biblical source for this Midrashic censure, we can enhance our understanding of several difficult psukim in Parshat Va'eyra, and also arrive at a better perception of the nature of Moshe Rabeinu's "shlichut" (mission) to take Bnei Yisrael out of Egypt.
God's Speech of Salvation
Rabbi Elchanan Samet
At the beginning of Parshat Vaera there is an interruption in the narrative of the Exodus process, and God delivers a speech. By closely examining this speech - by dividing it into two parts and noticing structural and chiastic parallels, we learn that this speech was meant to elevate Moshe's mission from a personal-ethical mission to a national- historical one.
The Three Books of Bamidbar
Rabbi Yair Kahn
According to Chazal, the section of this week's parasha beginning with "vayehi b'nesoa ha'aron" serves to split the entire book of Bamidbar into three independent books. What is the meaning of this statement, and which roles do each of the "fragments" of the book of Bamidbar play? By answering this question we can learn about the goal of Sefer Bamidbar - containing a profound truth about the essence of Am Yisrael, their relationship to God, and the fulfillment of their destiny.
The Three Books of Bamidbar (Audio)
Rabbi Yair Kahn | 15 minutes
According to Chazal, the section of this week's parasha beginning with "vayehi b'nesoa ha'aron" serves to split the entire book of Bamidbar into three independent books. What is the meaning of this statement, and which roles do each of the "fragments" of the book of Bamidbar play? By answering this question we can learn about the goal of Sefer Bamidbar - containing a profound truth about the essence of Am Yisrael, their relationship to God, and the fulfillment of their destiny.
Moshe vs. the Rebels: A Challenge on Two Fronts
Rabbi Elchanan Samet
Parshat Korach combines two stories that are unrelated to each other: the complaints of Korach on one hand, and the complaints of Datan and Aviram on the other. Are these really two different stories, or just one story occurring in two places? This article deals with this question and with other difficulties through content and other literary devices.
Where Korach was Right, and Where He Was Dead Wrong
Avidan Freedman
What's More Important than God?
Avidan Freedman
The "Waters of Contention"
Rabbi Elchanan Samet
Why didn't Moshe and Aharon merit to bring Am Yisrael into the land of Israel? This article attempts to answer this question by examining the contrast between the nation who left Egypt and journeyed through the desert, and the new generation ready to enter the land of Israel. Were Moshe and Aharon suitable to lead the new generation?
Benei Yisrael: The New Generation [audio]
Rabbi Amnon Bazak
תאריך פרסום: תשע"ו | | 14 minutes
What is the meaning of Moshe and Aharon's silent reaction to the nation's complaint at Mei Meriva, and what does this tell us about the nation's evolving relationship with God at the time?
The Mission of the Spies [audio]
Rabbi Yaakov Medan
תאריך פרסום: תשע"ו | | 16 minutes
The details of the story of the spies in Parashat Shelachare notoriously difficult to understand. How can we make sense of the episode's various incongruities and shed light on Moshe's role in this historic disaster?
The Power of Honoring
Rabbi Ben-Tzion Spitz
The Oral Law and the Secret of "Eikha"
Rabbi Yaakov Medan
Moshe in the Torah, Yishayahu in the Prophets, and Yirmiyahu in the Writings, all express their amazement at the situation and fate of the nation of Israel using the same expression - "eikha" - and our Sages teach that this is no coincidence. The three questions are connected to one another, and they share a single answer. By closely examining the qualities of Moshe as a leader and of Bnei Yisrael as a nation in the desert, we learn the importance of connecting the Written Law with the Oral Law, the Torah of speech, which are the threads that will join Moshe and Bnei Yisrael anew into a single entity.
'Eikha' and the Oral Law
HaTanakh.com Staff
Moshe and Midyan (Audio)
Rabbi Ezra Bick | 17 minutes
The war against Midian is described while Bnei Yisrael are preparing to enter the land, while the logical placement of the story is immediately after the story of Ba'al Pe'or. This lesson will explore the significance of this episode in its present context, and its significance to the leadership tasks assigned to Moshe.
Moshe - Tanakh Profiles
Rabbi Jonathan Mishkin
Moshe
HaTanakh.com Staff
Noah vs. Moshe: Isolationism or Involvement
Rabbi David Silverberg
Moses: A Biography - From a “Hiding Face” to “Face to Face”
Rabbi Alex Israel |
What is unique about Moshe Rabbeinu? When we examine the character of Moshe we can notice a unique dichotomy – he was the greatest prophet who ever lived, while also was the leader and judge of the Jewish people in the desert. How do these two characteristics fit together? How was he able to be a prophet, separated from the people, while also be an advocate for them and live among them as well? By examining various texts describing Moshe’s experience and personality, we can learn how Moshe indeed successfully mastered both roles simultaneously, which made him the ultimate leader of the Jewish nation.
“For the God of my father has been my aid and saved me from Pharaoh’s sword”
Rabbi Gad Eldad
We would expect that when God entrusts Moshe with the mission of bringing Bnei Yisrael out of Egypt, it will feel like a perfect fit. As the figure who made the first move in saving Bnei Yisrael from the Egyptians, it seems only natural that Moshe should be the one to complete the task.

So why does Moshe try to evade his mission?

Through a close examination of the story of Moshe, as well as a comparison between Moshe and Yosef’s life stories, we can reach a deeper understanding as to the nature of Moshe’s initial refusal of his mission.
The Confrontation of Moshe and Pharaoh
Rabbi Ezra Bick
Starting with this plague of locust, we find a noticeable stress on the comings and goings of Moshe, beyond merely as a necessary detail to explain where he is.  It seems as though the coming before Pharaoh, and the leaving his presence, is an independent focus of the story, without reference to what happens or is spoken during the encounter.

The nature of the parasha break of Bo is clear - starting with this plague of locust, God is telling Moshe that the confrontation with Pharaoh is to be a personal one - he is to go to face Pharaoh directly and engage in a test of wills with him.  The verbal content of Moshe's speeches is now secondary in importance to the actual personal appearance that he must make. Moshe is to overcome Pharaoh on the personal level. Why is this necessary?

God sends Moshe to battle Pharaoh so that Moshe should experience first-hand the clash of titans, the battle of God's word against the vainglory of human power, of emperors and tyrants.  This is qualitatively different than merely observing the battle from the side-lines, as the Egyptians and the Jews were doing.  God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.

This is the moment when Moshe becomes more than a leader.  This is when he begins to become "ish ha-elokim," who will bring the Torah down from the mountain.
Parashat Vaera - Moshe the Liberator
Rabbi Ezra Bick | 30 minutes
Parashat Vaera is notorious for the confusion at the beginning - there is blatant repetition of the command to tell Pharaoh the message, and Moshe's complaint. We compare our parasha to the previous Parasha- Parashat Shemot, to look at Moshe's two missions. Moshe appears to believe he has two missions: one to Pharaoh and one to the Jews. What are these different missions? Is God only concerned with the mission to Pharaoh?

Moshe wishes to uplift the spirit of Bnei Yisrael, but is mistaken in his approach: Moshe's mission to Bnei Yisrael will be completed through his mission to Pharaoh. Rather than by oratory, Bnei Yisrael will be liberated by God as the collapse of Egypt and the breaking of their yoke of slavery occurs before their eyes, in a way that is drawn-out enough to transform the way they see themselves.
Shemot - A Quick Look at Midrashim on the Selection of Moshe
Rabbi Ezra Bick | 13 minutes
We take a quick look at some of the midrashim at the beginning of Parashat Shemot that explain why Moshe "got the job" as leader of Bnei Yisrael. A personal approach is that the various stories highlight the elements involved in his dedication: his identification with his people, observation, and commitment to justice, and identifying with the side of the weak and a commitment to save them. A number of midrashim, though, begins with the story of shepherding sheep. Why?
A Quick Look at Vaeira - Moshe's Announcement and Bnei Yisrael's Responses
Rabbi Ezra Bick | 7 minutes
The parsha begins with Bnei Yisrael not listening to Moshe. What happened? Bnei Yisrael were first excited, and then, after Moshe speaks to Pharaoh again, they do not listen out of “shortness of spirit.” What does this mean? What accounts for this change?
God's People or Moshe's?
Rabbi Meir Spiegelman
The episode of the golden calf was one of the gravest sins committed by Am Yisrael. This is the only sin where God promises Moshe that the punishment will be felt for all generations. As a result of this sin the Tablets of the Covenant are shattered, and they are lost – in that original format – forever. However, this sin carries with it another serious ramification- a rupture between Am Yisrael and God, and their transition from “God’s nation” to “Moshe’s nation”.
Three Incidents of Moshe's Anger
Rabbi David Silverberg
Don't Respond Rashly: Moshe's Measured Approach to the Blasphemer
Rabbi David Silverberg
The Tone of the New Generation in the Desert
Rabbi Jonathan Snowbell
תאריך פרסום: תש"ע | | 17 minutes
This parsha takes a quantum leap into the future - we suddenly find Bnei Yisrael in the 40th year of the desert journey. This new generation once again complains about the lack of water and bemoans having left Egypt. What has changed from the previous generation? Moshe is punished- why aren’t they?

This new complaint is different than that of the previous generation. Though the new generation also invokes Egypt, they do not really want to go back to Egypt- they do not even remember Egypt. They are not encumbered with a slave mentality. This parasha contains a message for leaders: leaders and educators have to keep their fingers on the pulse of their community and understand what the issues of their current constituents are.
Moshe, Aharon, Miriam and the "Kushite Woman"
Rabbi Elchanan Samet
What is the subject of the story of Moshe, Aharon, Miriam and the "Kushite Woman" that concludes our parasha? The story contains so many elements that it becomes difficult to decide which is the most important, and what the parasha is teaching us.

What is the main message of the story, creating a common denominator for all the diverse elements included in it?

Through a close examination of the text, as well as its division into two halves, allows us to contrast various elements of the story, and come to understand the change of status in the sibling triangle, demonstrating the positive effect of the punishment on Aharon and Miriam's perception of their brother Moshe.
Rambam on Moshe at Mei Meriva
Rabbi Shlomo Dov Rosen
Netziv on Mei Meriva - Different Leadership Models for the Desert and Eretz Yisrael
Rabbi David Silverberg
Moshe's Staff at Mei Meriva
Rabbi David Silverberg
Moshe Confronts Korah: Pragmatic Humility and Covenantal Attitudes
Rabbi Jonathan Snowbell | 18 minutes
This week, we examine the challenge of Korah. Though (in Parashat Behaalotekha) Moshe himself expressed a positive view about the entire nation being on a plane in which they could receive prophecy, he is able to see through Korach's claim of the entire nation being holy, without a need for Moshe. Moshe, though humble, sees Korach's ulterior motives - he wants a chunk of the leadership status for himself.

We turn to the book of Yirmiahu for an insight into the renewal of the covenant in future times: though God established the covenant with Israel when they came out of Egypt, at that time they were like children in their relationship with God, as he "led them by the hand" out of Egypt. In future times, they will not need constant, overt, reassurances that God is present - they will all "know God" in their more adult phase of the relationship with God.
Forty Days and Forty Nights
Rabbanit Dr. Michal Tikochinsky
VaEtchanan: The People and Moshe
Rabbi Jay Kelman
Moshe's Wisdom
Rabbi David Silverberg
Ki Tisa: Epilogue
Rabbi David Fohrman |
In this audio epilogue to Ki Tisa: Moses's Benevolent Chutzpah, we explore the story of Noach and the flood, the other instance of God threatening to destroy the world. Rabbi Fohrman compares the two stories and the two protagonists, Moshe and Noach, and asks us what it truly means to be a man of God.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Moshe's Identity Struggle
Rabbi Dr. Yoel Bin Nun
Who was Moshe in the early part of his life – in his own eyes, in the eyes of his surroundings (in Egypt/in the wilderness), in the eyes of his people, and in the eyes of the Torah?

Why does the Torah describe Moshe as an anonymous figure? Why does it not open with the name of his father and the name of his mother, in the style of the book of Bereishit? Why does it not mention his sister's name? Surely they are all known to us from other places in the Torah!

It seems that the Torah wishes to leave Moshe in a total darkness of identity.

Through a close examination of the cryptic story of the circumcision of Moshe’s son, we can understand the process through which Moshe molds his character.
“I have never been a man of words”
Rabbanit Dr. Michal Tikochinsky
Mei Meriva: When it Happened, Why it Happened and How it Happened
Rabbi Menachem Leibtag | Hour and 5 minutes
It is unclear what Moshe’s sin was in Mei Meriva, and why he was punished so severely. This lecture surveys the different opinions and discusses the reason behind these various opinions. We study the story through a specific methodology of analyzing the text and examine it through many contexts in order to glean important messages about leadership.

Click here for a downloadable audio version of this lecture
Noah and Moses
Rabbanit Dr. Michal Tikochinsky
Remembering and Erasing
Rabbanit Dr. Michal Tikochinsky
Moshe: Birth of a Leader
Dr. Yael Ziegler | Hour and 5 minutes
Who was Moshe? Why was he chosen as a leader? This lecture weaves together midrashim, parshanim, and close attention to the literary reading of the text itself to see if we can get some deeper insights into the story of Moshe, and to understand how his early life experiences helped shape his future as a leader.

Courtesy of www.tanachstudy.com
Mei Meriva
Rabbi Yehuda Rock
What was the sin that led to Moshe and Aharon's exclusion from entering the land? Apparently their leadership failure was apparent in the Sin of the Spies, but they were given another chance to prove they were the appropriate leaders to bring the nation to the Promised Land. The second chance presented itself in the story of the Waters of Meriva, but their second failure sealed their sentence.