This week’s parasha, Chukat, begins with a description of the “Red Cow”, parah adumah, alone capable of removing the spiritual impurity of death. Some have described the Red Cow as Judaism’s “holy cow”, and have even compared it to the veneration of cows in Hinduism. The parallel is quite inappropriate, since the Red Cow in Judaism was not at all worshipped or honoured in any way, and it was slaughtered and burned to ashes—something that a Hindu would find reprehensible. Cow slaughter (and beef consumption) is prohibited in Hinduism. At least, this is the case today. In ancient times, Hindus actually did eat beef, and cow sacrifices were an important part of Hindu ritual, just as there are many bovine sacrifices in the Torah. In fact, there are an astounding number of parallels between Hinduism and Judaism.
In this week’s parasha, Beha’alotcha, we read how the Israelites had become fed up (literally) with eating manna. The Torah reminds us how the people would collect their share of manna every day (Numbers 11:8): “The people walked about and gathered it. Then they ground it in a mill or crushed it in a mortar, cooked it in a pot and made it into cakes. It had a taste like the taste of oil cake.” Although it had its own innate taste, our Sages teach that in reality the manna would transform into whatever the person felt like eating! Still, the Israelites complained (Numbers 11:6):
We remember the fish that we ate in Egypt for free; the cucumbers, the watermelons, the leeks, the onions, and the garlic. But now, our souls are dried out, for there is nothing at all except the manna before our eyes.
This week we begin reading the second book of the Torah, Shemot, which begins with the Israelite exodus from Egypt. We read:
Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers. He turned this way and that way, and he saw that there was no man; so he struck the Egyptian and hid him in the sand. He went out on the second day, and behold, two Hebrew men were quarreling, and he said to the wicked one: “Why are you going to strike your friend?” And he replied: “Who made you a man, a prince, and a judge over us? Do you plan to slay me as you have slain the Egyptian?” Moses became frightened and said, “Indeed, the matter has become known!” Pharaoh heard of this incident, and he sought to slay Moses; so Moses fled from before Pharaoh… (Exodus 2:11-15)
There are many questions to be asked here. Why did Moses decide it was time to go “out to his brothers”? Why was the Egyptian man striking the Hebrew? What does it mean that Moses “turned this way and that way”? How did he kill him, and why was Moses so afraid? After all, he was a member of the royal family, and surely had more authority than an Egyptian taskmaster. On that note, why did Pharaoh want to kill Moses? Where was the fair trial? Even if Moses was to be convicted of a crime, to suggest the death penalty for a member of the royal family seems unlikely—why not imprison him instead? A trip through the classic Torah commentators sheds some light.
Moses: The Man Who Could Be Pharaoh
Rashi (Rabbi Shlomo ben Itzchak, 1040-1105) begins by asking why the Torah repeats that “Moses grew up” (igdal) when it had said the same thing in the previous passage? He answers that the first time refers to the fact that he physically grew up, whereas here it refers to the fact that he became great and was appointed as the Pharaoh’s chief of staff, or his viceroy, much like Joseph decades earlier. This might explain why only now Moses went “out to his brothers”. As prime minister, he probably had to oversee the work that was being done.
Ibn Ezra (Rabbi Abraham ben Meir ibn Ezra, 1089-1167) comments here that when the Torah says Moses went out to his “brothers”, it doesn’t mean the Hebrews, but the Egyptians! After all, at this point Moses still believed the Egyptians were his brothers, and he went out to see how his fellows were doing. He then saw the Hebrew and suddenly recognized who he really was.
The Ramban (Rabbi Moshe ben Nachman, 1194-1270) holds an opposite view, commenting that Moses did go out to see his Hebrew brothers, since he was now all “grown up” and it was revealed to him who he actually was. The Malbim (Rabbi Meir Leibush Wisser, 1809-1879) says that Moses knew who he was all along, throughout his life, and despite being a great man in Pharaoh’s palace, nonetheless regularly went out to his brethren to care for them. Perhaps he knew that he must become a powerful man in Egypt so that he could one day use his influence to free his people from bondage.
Whatever the case, everyone agrees that Moses was of the highest rank in Egypt. And this might explain why Pharaoh sought to kill him. If Moses was indeed so great, he would have had many supporters of his own who would have surely come to his defence. We’ve written before how according to some opinions Moses was a top general in the Egyptian military. He undoubtedly had many devoted soldiers who would have been all too happy to see him installed as the new pharaoh. Throughout history, to the present day, it is very common to see powerful generals staging a coup against an unpopular leader. One can sense a power struggle brewing, with a large portion of the army standing behind Moses. Pharaoh probably felt threatened by Moses, and sought a reason to get rid of him. The fact that he killed an Egyptian official may have been exactly what Pharaoh was looking for.
The Power Hidden Within Moses
What exactly had the Egyptian official done to cause Moses to kill him? Rashi cites a Midrash that the Egyptian had forced an Israelite out of his home, then raped his wife (who was Shlomit bat Divri, mentioned in Leviticus 24:10-11). When her husband returned and protested, the Egyptian started beating him senselessly. Moses came at this moment, and looked “this way and that way”— he looked inside the house to see the distraught woman, and outside at her husband being beaten—and there was “no man”, no one doing anything about it. He immediately sprang into action.
How did he kill him? Rashi extracts the answer from a later verse. When Moses returned the next day, he sees two Israelites bickering. Rashi says they are Datan and Aviram, who in the future would lead a rebellion against Moses, alongside the wicked Korach. Moses reproves them—does Israel not have enough enemies that they must fight with each other, too? Indeed, this has been the number one issue plaguing the Jewish people through the ages, and the real source for all of our problems both internal and external. Datan replies: “Do you plan to kill me like you killed the Egyptian?” In Hebrew, the phrasing is hala’argeni ata omer, which literally means “are you speaking to slay me?” From this, Rashi learns that Moses slayed the Egyptian by speaking, having pronounced God’s Ineffable Name.
This, of course, brings up a whole new problem: how did Moses know God’s Ineffable Name, let alone how to use it so kabbalistically? He was raised among Egyptians, and only just came out to meet his brethren for the first time! Besides, we only read later (in Exodus 6:2-3) that God reveals His Great Name to Moses, and tells Moses that He had never revealed the secrets of this Name to anyone before in history. There is no way anyone could have taught it to Moses.
I believe there is one answer, and that it simultaneously answers another question: why does the Torah say Moses was so afraid? Why did he flee? After all, he was the prime minister, and a great general, and could have the Egyptian slain at will. Besides, the Egyptian had committed rape, and even in non-Jewish law this is a capital offence, as Chizkuni (Rabbi Hezekiah ben Manoach, c. 1250-1310) comments on Exodus 2:12. Moses had no one to fear, and as we’ve seen, certainly had many supporters. He could have very probably overthrown the Pharaoh, too, if he so wished. Therefore, it is unlikely that Moses feared Pharaoh. Rather, one is led to believe that Moses had frightened himself.
The Torah tells us that Moses was born entirely good (Exodus 2:2). Rashi cites the Talmud in saying that when he emerged, the entire room filled with light. In fact, according to one opinion, Moses’ birth name, as called by his mother, was Tuviah, literally “God’s goodness” (see, for example, Yalkut Shimoni, Shemot 166 or Vayikra 428, as well as Sotah 12a). Moses was born with divine power concealed within him. At that moment when he encountered the evil Egyptian, that latent power suddenly came out of him. God’s Ineffable Name shot forth from his mouth—to his own great surprise—and the Egyptian dropped dead. I believe this is why Moses was so afraid. He had no clue where it had come from, and ultimately ran away to discover himself.
Years later, when Moses finally encounters God, and God reveals His Name, everything comes full circle. Moses finally understands where that power had come from, and Who had given it to him. (Fittingly, Moshe’s name [משה] backwards makes Hashem [השם]—the Name was hidden inside him all along!) He understands why all of these events had to happen; all part of God’s plan to prepare him for his final mission. This is very much like Joseph, who experienced tremendous distress before understanding that it was all part of a divine plan. As we read in last week’s parasha, he tells his brothers: “Don’t be afraid, for am I instead of God? Indeed, you intended evil against me, [but] God designed it for good…” (Genesis 50:19-20)
Rectifying the Cosmos
The Arizal (Rabbi Itzhak Luria, 1534-1572) revealed a powerful secret about the past lives of Moses and the Egyptian that he killed: Moses was a reincarnation of Abel, while the Egyptian was a reincarnation of Cain. Just as Cain had once killed Abel, and hid him in the earth, so too did Moses (Abel) now kill the Egyptian (Cain) and hid him in the earth, measure for measure (see Sha’ar HaPesukim on Beresheet, as well as Sha’ar HaGilgulim, ch. 32 and 36).
Long before the Arizal, Rabbeinu Behaye (1255-1340) said something similar: “Moses was destined from the Six Days of Creation to do this thing, to kill the Egyptian, for the power of the Egyptian was the power of Cain, who comes from the side of impurity…” Moses was born with a divine glow, representing all the holiness and purity in Creation, while the Egyptian represented the side of darkness and the impure. Moses’ actions were part of a much larger spiritual rectification for the universe.
All of the above reminds us how there truly is a great cosmic plan in this universe. Everything happens for a reason, and all things are intertwined. Sometimes, the reason is revealed in the future; sometimes, it is because of events from the distant past; sometimes it remains a mystery. Moses begged God to reveal it all to him, but God replied that it was impossible for a man to grasp it all and remain alive (Exodus 33:20). One must patiently await the World of Truth in the afterlife, and in the meantime, make the most of this life.