One of the important stories we read this week in Parshat Shemot is Moshe's encounter with HaShem at the burning bush. This was a pivotal event in Jewish history. It is there that HaShem first spoke to Moshe, commanding him to return to Egypt (after having fled from there some 60 years prior) and demand of Pharaoh "Let my People go!"

Despite the fact that G-d was directly speaking to him, appointing him, directing him... Moshe was still not immediately confidant is his ability to follow HaShem's command. The encounter, therefore, actually lasted about a week, as HaShem encouraged Moshe and persuaded him to fulfill the Divine Will despite any of the obstacles or circumstances Moshe was concerned about dealing with. The outcome of the conversation? - After that time and reassurance from G-d, Moshe did finally go back to Egypt and demand freedom for the Israelites, which did ultimately come with tremendous miracles and wonders.

 

It is rather symbolic that this conversation, Moshe's first conversation with G-d, took place in the desert by a bush that was on fire, but miraculously not consumed by the flames.
 
Why a bush? After all, bush is sort of ordinary when compared to, say, a tall oak tree or strong cedar tree. At the time, Moshe viewed himself as somewhat ordinary as well, a mere shepherd from Midian. Moshe wondered how someone seemingly ordinary could be the leader of the Children of Israel - let alone a leader who achieves freedom for the People from bondage. It makes sense that HaShem spoke to Moshe then, from within a burning bush. This was G-d showing Moshe that G-d's voice can be heard even from within the midst of the most seemingly plain and ordinary people.

 

Also, Moshe wondered how he could be a leader at all when it was so difficult for him to speak - he had a speech impediment. HaShem replies rhetorically "Who gives a person a mouth to speak?" - it's like G-d is saying "If I can do that - create a mouth and the ability to speak in the first place - I can certainly help you speak."  But Moshe wasn't merely wondering about his ability to communicate. Beyond that, he was wondering how he could withstand so many obstacles he saw. And where was he expressing this concern? - in front a burning bush in the middle of the desert, something that even in a cool environment should have been quickly incinerated. Nevertheless, this bush was not consumed by the fire. So too, G-d is telling Moshe that he would not be consumed by the difficulties, now matter how heated the situation may get.

 

The chasidic tradition teaches that we all have a spark of Moshe within us, to be the leader in our lives that we are called to be. Yes, plain and ordinary you and me have the ability to project G-d's Will into the world, to have G-d's Voice be heard emanting from within us. Also, no matter how seemingly impossible circumstances may seem, G-d gives us each the ability to endure and survive the difficulties in fulfilling on our mission.

 

May we honor G-d's calling to us, be strong and strengthen one another, as we fulfill our individual and communal destinies.

 

 

This week begins a new book of the Torah, Shemot.  Shemot is the second book of the Torah and it means "Names". (Although in English it is generally referred to as the "Book of Exodus", since this pivotal event in Jewish history is recorded in this book.)  The name "Names" is taken from the opening line of the book, "These are the names of the Children of Israel..." as all books and portions of the Torah are named from their opening line.  However, there's more to this name, "Names."  Why does the narrative of the first Jewish exile and then redemption begin with the names of every person who went down to Egypt?  In fact, do we need this information at all, whether the beginning, middle or end of the story?

 

Well, what's in a name, anyway?  According to our tradition, quite a bit -  a person's name embodies and expresses their essence. We identify through our names.

 

Going much farther back in history, Noach had three sons: Shem, Cham and Yefet.  "Shem" means name, "Cham" means heat (ie passion) and "Yefet" is derived from the word for beauty.  Since these three were the only men saved from the flood along with Noach, all people of the earth descend from them.  Beyond heredity and ethnicity, we could say there are three main types of people: "Yefet" people, who relate to the world physically, thinking in terms of beauty and aesthetics.  "Cham" people, who relate to the world emotionally, with heat - passion and anger.  And "Shem" people, who relate to the world and all that fills it on the level of its true essence, not distracted or blinded by physicality or emotions.

 

When the Torah relates that the Jews went down to Egypt, it gives each and every one's name to make the point that they went down with their true identity.  One could then say that the Jewish People went down to Egypt, went into exile and slavery, with a quality critical to their survival - their "Shem", their ability to focus on the true essence of things and not be caught up in the materialistic temptations nor in the drama and emotions.

 

May we be so well-equipped at this time, the end of our final exile, to stay focused on the inner essence and truths, keep our "moral compasses intact" so to speak, and not be caught up in the "shell" of physical or emotional pursuits. 

 

Shabbat Shalom