In this week's Torah reading there is a perplexing interlude. The narrative continuity of the incipient redemption is interrupted to review Moshe Rabbeinu's family tree. Whenever this kind of disruption of story line takes place, we must ask, why?

Rashi explains that we are told that Moshe and Aharon are commanded concerning Pharaoh, but there is no mention of what they were commanded. The elucidation of their agency is only given after the genealogy.
Rashi states, 'But since Moshe and Aharon are mentioned, the matter is interrupted with, "These are the heads of the families...'' This is to teach us how they were born and to whom they are related. Very nice, except they have already been mentioned. Why recapitulate here?

I believe we are being told that it is at this juncture that their mission begins. The story rewinds itself to announce, 'Now let the proceedings begin.' Until now Moshe and Aharon are only relating to the Jews. Starting from this point they enter the world stage. The universal part of the program is being initiated. The prophecy from the covenant made with Avraham Avinu, 'and the nation that enslaves them I will also judge,' is now being fulfilled. And with this is our entrance into world history. No longer a nomadic family, we are ready to play with the big boys now.

Having said that, we want to know who are these interlopers who challenge Pharaoh? Especially, we must discover who is Moshe. Remember, Moshe grew up in the palace. But now the formerly hidden and banished adoptee reemerges into the light of day in his true identity. A son of Israel.

The commentaries find the genealogy curious. Why begin with Reuven, if we are only interested in Moshe? Some comment that we must establish his relations back to Yakov so that he may function as a king, only those who can trace back that far may reign. Others say that we must give honor to those tribes who were denigrated in the blessings given by Ya?akov Avinu. Or perhaps to announce that our leader is no god, and not even a first born. (The Kli Yakar posits that the power of Moshe derives from his being the third child of the third family of the third tribe. A mystical strength based on the importance of the number three in Torah precepts. This idea comes from a statement in masechet Shabbat 88a. Based on the verse which says, 'He came down on the third day.' The Talmud concludes, 'Blessed is Hashem who gave a triple Torah [Torah, Nevi'im, Ketuvim], to a triple nation [Cohering, Levi's, Yisraelim], through a third born.') The position of Moshe was earned. If that is true, what is it that Moshe did to deserve this honor?

There is a great story about Moshe Rabbeinu's merit recorded in the commentary Tifferet Yisrael on the Mishne. 'When Moshe brought the Jews out from Egypt all the nations heard and trembled. And they wondered greatly concerning this man, Moshe, who by his hand so many miracles were wrought. Therefore, one Arabian king decided to send his royal artist to portray Moshe's image and bring it to him. When he brought back the picture, the king gathered all the occult scholars of the realm. He asked them to analyze the physiognomy before them and reconstruct all his character traits for the purpose of discerning whence his power derive. They came as a group before the king and said, "If we were to report on this famous man as portrayed in this painting, we would have to declare that this is an extraordinarily evil individual. His traits include vanity, avarice, coldheartedness, in short all the negative traits in the world.? The king exploded, 'How can this be?! Haven't I heard from every source available the exact opposite of this?' The gathered scholars trembled. An argument broke out between the artist and the scholars each claiming the incompetence of the other. The king who burned to know the truth, traveled to the camp of Israel in the desert. He went with cavalry and chariots, and entered the camp. Upon his entry he saw Moshe, the man of God, in the distance and rushed up to him pulling out the picture as he went. And he looked exactly as portrayed in the drawing. His heart felt faint, and he was overwhelmed by doubts. He approached Moshe, bowed before him, and related all that had transpired. He said, 'At first I thought the artist missed the true image, but now I see he hit the mark, so it must be that my scholars have failed me.' But Moshe, the man of God, responded, 'No, both your painter and your scholars are wonderful in their abilities. But you should know, that if I were like my true nature as was describe to you, I'd be as useful as dry wood...I am not embarrassed to tell you that all the shortcomings and failings which were judged within me are all connected to my nature, and perhaps even more than they surmised. And I, with great strength, have combated and defeated them, until I have acquired for myself an opposite, second nature. And it's for this very reason that I am respected both in heaven above and earth below.'

Well, there you have it. Moshe Rabbeinu's greatness of character emerges from his ability to conquer his will. He is the living embodiment of the Mishne, 'Who is the hero' The conqueror of his will.

But where did this relatively obscure and recent story come from? What's it based on? This answer seems fine, but why should it supersede other more famous reasons clearly based on the text. For example: his training as a shepherd prepared him for the mission, his honesty in grazing on unowned land in the desert made him fit, his abrupt defense of his fellow Jew from the Egyptian taskmaster showed his worthiness, his growing up in the palace paved the way for him to be a regal leader without a 'slave mentality,' All these and others are clearly based on verses, as opposed to our speculative tale.

Perhaps we can find the answer by looking at the end of the genealogy. Before we return to the story line of Moshe audaciously approaching Pharaoh with his demand, we have the famous demurral of Moshe that he has a speech impediment. It's unimportant now what the defect was. What is important is that he isn't a 'man of words.' For whatever reason Moshe is a person incapable of communicating with the spoken word.

Now look at the end of Moshe's career. Moshe's valedictory address, called the book of D'varim (words), begins, 'These are the words spoken by Moshe to all Israel.' Moshe is both speaking and authoring the material. Where is the tongue tied Moshe of our parsha? He has transformed himself through sheer strength of character. The man of no words becomes the eloquent orator. There's our support for the position that the greatness of Moshe derived from his conquering himself. His whole career testifies to this achievement.

What better legacy to his flock than the message of triumph over shortcomings. What better lesson to us. All the statements about Moshe?s leadership training are true, but the true measure of the man is his building himself.

Comments, ideas, questions? Send Rabbi Walk a note at:rwalk@yhol.org.il

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