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Drasha - Parshas Shmos - Tough Love
by Rabbi Mordechai Kamenetzky
Moshe, the humblest man who was ever on the face of this earth, the man who
consistently pleaded with Hashem to spare the Jewish nation from his wrath,
emerges this week for the very first time.
First impressions are almost always last impressions, so I wondered what are
Moshe's first actions? Surely they would typify his future distinction.
Open a Chumash and explore the young lad who is found on the Nile, spends
youth in Pharaoh's palace, and finally "goes out amongst his brothers."
He sees an Egyptian smiting a Jew and then, in a non-speaking role (at
least without speaking to any human), he kills him. That is Moshe's foray
in communal activism.
His first words seem diametrically opposed to his ensuing persona. The next
day, Moshe "went out and behold, two Hebrew men were fighting." He
immediately chastised the wicked one, "Why would you strike your fellow?"
(Exodus 2:13). His admonition provokes an angry response from the
"Who appointed you as a dignitary, a ruler, and a judge over us? Do you
propose to murder me, as you murdered the Egyptian?" (ibid. v. 4).
Moshe's hallmark compassion and concern seems to be overshadowed by his
forceful admonition. Is that the first impression the Torah wants us to
In his youth, Reb Zorach Braverman, who later was known as a brilliant
Jerusalem scholar, once travelled from Eishishok to Vilna, Lithuania.
Sitting next to him was an elderly Jew with whom he began to converse. Reb
Zorach commented to the old man that it was sad that in a city as large as
Vilna there was no organized Torah youth group.
The old man became agitated. In a tear-stained voice he responded, "Whom
do you expect to organize these groups, "he asked incredulously, " the
communal leaders who are destroying Judaism in Vilna? They do nothing to
promote Torah values!"
The man went on to condemn a group of parnasim who had assumed control of
the community affairs and constantly overruled the Rabbinical authorities in
every aspect of communal life as it related to observance of Jewish law.
Reb Zorach became incensed. Who was this man to deride a group of community
elders? He responded vociferously. "Excuse me," he interrupted," but I
think you should study the new sefer (book) that was just published. It is
called Chofetz Chaim and deals specifically with the laws of slander and
gossip. It details all the transgressions listed in the Torah for gossip
as such! In fact, I have it here with me."
The old man asked to see the book. He took it and immediately opened it to
a section which specified the rare instance it was a mitzvah to speak out
against a group of people, in the case when they act defiantly against
Reb Zorach remained quiet and silently took back the book. The trip ended
and the old man and Reb Zorach went their ways in Vilna. It only took a
day until Reb Zorach found out that he was seated next to none other than
the Chofetz Chaim himself.
Of course, Moshe was the compassionate advocate for Klal Yisrael. But the
Torah chooses to define his leadership in a clear and unambiguous manner in
strong and controversial encounters. His first act was to kill an Egyptian
who was smiting a Jew, and his second was to chastise two Jews who were
fighting so strongly that they threatened to report his former act to the
Egyptian authorities. After the Torah establishes an ability to reprove and
even rebuke sin, only then does it tell us of Moshe's compassion in
protecting the daughters of Yisro, in tending sheep by running after a tiny
lamb who lost its way in the scorching dessert.
Often I hear quotes, "if Rav Moshe were alive today," or "if the Chofetz
Chaim were alive today," followed by a notion that these beloved, departed,
sages, with their celebrated love and compassion for all Jews, would surely
ascribe to unmitigated love and acceptance of anyone's notion of Judaism as
an acceptable alternative.
It's just not true. Great leaders and Torah visionaries do have tremendous
love for all Jews, but they do not compromise on Torah law or on Torah
values. They are vociferous advocates of right versus wrong. Though one
minute they may be chasing lost sheep, running after a small child who
dropped a small coin, or translating a letter for an indigent immigrant,
they would not hesitate to strike the Egyptian and chastise their fellow
Jew who raised his hand against another, physically or spiritually. What
truly makes a great man is not only knowing how and when to hold them, but
also knowing how and when to scold them.