EXOD82 At the burning bush, Moses said to God: "I am not a man of words. I am heavy of speech and tongue" [this verse]. By the time we reach Deuteronomy, the book named "Words," Devarim, Moses has become the most eloquent of prophets. Some are puzzled by this. They should not be. God chose one who was not a man of words, so that when he spoke, people realized that it was not he who was speaking but God who was speaking through him. What he spoke were not his words but God's words. That is why He chose a couple who could not have children--Abraham and Sarah--to become parents of the first Jewish child. That is why He chose a people not conspicuous for their piety to become God's witnesses to the world. The highest form of greatness is to open ourselves to God so that His blessings flow through to the world. That is how the priests blessed the people. It was not their blessing. They were the channel of God's blessing. The highest achievement to which we can inspire is to open ourselves to others and to God in love so that something greater than ourselves flows through us.

SHOW FULL EXCERPT

EXOD83 We must do everything that we can to spare others envy. Rashi (verse 10) cites the Midrash which states that for seven days Moshe refused to be appointed as the leader who would take the Jewish people out of Egypt because he did not want to be exalted above Aharon, his older brother. The Midrash states that Moshe finally consented to go to Egypt to ask for the release of the Jewish people from bondage only when God said to him, "When Aharon sees you, he will be glad in his heart" (verse 14). Aharon will not merely pretend to be happy for his brother's greatness, but will sincerely experience happiness. Midrash Tanchuma. Moshe's behavior was truly amazing. Moshe, who loved the Jewish people exceedingly and was willing to sacrifice his own comfort and safety for their welfare, refused to be the one who would release them from their misery, and besieged God to choose someone else in his stead. Why? Because Moshe was afraid that Aharon would feel slighted in being passed over for this great position of leadership. To spare his brother this pain, Moshe was willing to forgo the greatest privilege possible: to be the one who would save the entire nation. Only when Moshe was convinced that his prominence would not cause any suffering to Aharon did he consent to accept it. From here we see how careful we must be to spare others from even the smallest amount of suffering. Since man was created in the image of God, harming a fellow human being is similar, as it were, to harming his Creator. This is a lesson we must constantly remember. Rabbi Noson Tzvi Finkel in Ohr Hatzofun, Shmos, p. 15. If two prominent people come to a town and only one is honored, the recipient of honor should honor the other person to prevent his feeling jealous. Moreover, this will cause others to also honor the slighted person. Sefer Chasidim 359. There are advertisements which proclaim: "You will be the envy of the neighborhood." This "goal" should be shunned by us. We must do our utmost to spare others from envy. Moshe was willing to make an enormous sacrifice to this end. We may not be able to reach Moshe's level, but we must at least be as careful as possible not to cause envy. We should avoid boasting about our accomplishments, abilities, plans, children, etc.

SHOW FULL EXCERPT

EXOD84 … Aaron … demonstrated leadership ability. When Moses was hesitant to accept leadership and was concerned about his ability to speak publicly, God assigned his brother Aaron as his spokesperson. Moses was concerned that Aaron might be jealous that Moses was selected for leadership over him, but God assured Moses that this was not the case, and the Torah records that Aaron was actually happy for Moses and not jealous at all.

SHOW FULL EXCERPT

EXOD85 We must be happy for the good fortune of others. The Midrash (Shmos Rabbah 3:17) states that Aharon merited wearing the breast plate, which was worn by the High Priest when he served in the Holy Temple, as a reward for his unreserved happiness in greeting Moshe. Aharon might have felt jealous that his younger brother was chosen as the leader, but instead he was full of joy over his brother's success. From here we see that even the greatest of people can be guilty of jealousy, and it is considered a merit on their part if they refrain from being jealous. We must try to cultivate the attitude of happiness at the good fortune of others. Chochmah Umussar, vol. 2, essay 234.

SHOW FULL EXCERPT

EXOD86 See [[EXOD93]] Exodus 4:27 met SINAI3 165-7

SHOW FULL EXCERPT

EXOD87 Hillel and Shammai received the tradition from them [Sh'mayah and Avtalyon]. Hillel said: Be of the disciples of Aaron, loving peace and pursuing peace, loving people and drawing them near to Torah. Pirkei Avot, Perek I mIshnah 12. With Aaron this too (i.e., loving people and drawing them near to Torah) was reflected in concrete human relations. If, for example, he knew of an Israelite who did not fully observe the Sabbath, Aaron would befriend him and visit him frequently. Soon the man would say to himself, "When such a great personage as Aaron the Cohen gadol is my friend, how can I violate the Sabbath?" Out of sheer shame and regard for his friend the man would repent and change his ways. (Avoth d'Rabbi Nathan, A12, B24). This was the way of Aaron – the way of love. He did not preach. He did not condemn. Aaron merely enveloped people with love and friendship. In responding to the warmth of his personality, human beings came closer to Torah. We cannot all become Aarons. But at least, urges Hillel, let us become disciples of Aaron. Let us attempt to learn his ways and emulate his approach. Obviously Aaron was able to make peace among others because he was at peace with himself. There was within him none of the seething envy, petty ambition or inflated deceit which drives others to eternal discontent and inner strife. Aaron was older than his brother Moses. During the years of servitude in Egypt Aaron had been the leader and prophet of his people. One might expect that Aaron would receive the news of Moses' election as redeemer and liberator with a measure of jealousy and resentment. Yet, the Almighty told Moses, "He will see you and he will rejoice in his heart." [this verse] Aaron loved humankind: his younger brother was also a human being; his people were also humanity. Aaron was at peace with himself and therefore at peace with the world. The achievement of this inner peace of mind, of abiding composure, is not easy. There are many people who permit themselves to become upset about the smallest thing: another's success, a business set-back, a spell of bad weather. These can become upsetting if they are permitted to loom as significant or absolutely important. Once we fix our concern on the really important things in life, our relationship to God and His Torah, all else becomes relative and can be taken in stride. First let us achieve "love of peace" in our own make-up; then can we become "pursuers of peace" for the world.

SHOW FULL EXCERPT

EXOD88 R. Avin Halevi said: One who takes leave of his neighbor should not say to him: "Go in peace," but: "Go to peace." For Moses, who was told by Jethro: "Go to peace," had great success; whereas Absalom, who was told by David (II Samuel 15:9): "Go in peace," was hanged (Berachoth 63a)

SHOW FULL EXCERPT

EXOD89 It was taught in the school of R. Yismael: Let one always speak in clean language; for in respect to a male zav [one with a genital emission], Scripture refers to his riding as "merkav" [connoting straddling, with legs apart], whereas in respect to a female, Scripture refers to her riding as "moshav" [connoting "side-saddle," with legs together]. But is it not written: "And Moses took his wife and his sons as he rode them [vayarkiveim (as in "merkav"!)]. The term there is use for its appropriateness in respect to his sons (Pesachim 3b).

SHOW FULL EXCERPT

EXOD90 See [[DEUT41]] Deuteronomy 2:30 hardened SPERO 245-6

SHOW FULL EXCERPT

EXOD91 Beloved are the people Israel, for they were called children of the On the present God. Pirkei Avot, Perek III mIshnah 18. To prove this, Rabbi Akiba carefully and deliberately chooses a verse in Deuteronomy [14:1] Why would he not select, for example, the verse in Exodus, "Thus says the Lord: Israel is my firstborn son" [this verse]j? The answer is that to be called a firstborn son implies having special privileges and rights, while the verse in Deuteronomy, calling us simply His children, implies responsibility. As the Children of God, we are not simply guaranteed redemption out of the depths of bondage and persecution, but more important, through the trials and tribulations of our history we bear a responsibility: as His own people, His "children," we are inescapably subject to specific tasks, rigorous standards, and instant punishment.

SHOW FULL EXCERPT