2021/5782
As we start anew with Sefer Shemot, we are introduced to a new character who —spoiler alert— will pretty much be the main character for the rest of the Torah! Moshe Rabbeinu! We learn a lot about him and we see Moshe go through much physical and spiritual growth in this one Parashah alone. Early in the Parashah, Moshe is born. Later (unlike most other places), the Torah says that “The child grew up,” “ויגדל הילד.” Spiritually, we see Moshe go from a simple shepherd to a man who meets The One and Only G-d, Who tells him that he will be the leader of the Jewish people.
While we know that ultimately Moshe was the best leader in our people’s history, could anyone have predicted that young Moshe would have been the best candidate? Was there some sort of try-out the Torah did not tell us about? Did Moshe have the most impressive résumé? Did Zadie/Great Zadie Yaakov put in a good word? Of course not! It was Hashem’s divine plan.
Hashem has a specific “Tafkid,” “job,” for everyone. For some, that job might be leading Klal Yisrael to Eretz Yisrael. For others, it might be doing a Chesed, putting a smile on someone’s face, or even doing Kibbud Av Va‘Eim.
We know that Moshe’s job is to lead Bnei Yisrael to Israel from the word “אנכי,” “I.” The “I” of the word “אנכי” is different from the “I” of the word “אני.” The word “אני” is the simple form of “I,” generally in comparison to something else (I am tall, you are short), whereas, “אנכי” is a more definitional term.
After Hashem tells Moshe Rabbeinu to go to Paroh and make him “let My people go,” Moshe is very surprised and asks, “מי אנכי כי אלך אל־פרעה, וכי אוציא את־בני ישראל ממצרים” “Who am I such that I should go to Paroh and free the Jews from Egypt?” Rashi clarifies that Moshe is asking “Of what importance am I that I am worthy to speak to kings?” While a logical explanation, perhaps Moshe’s question runs deeper than its basic translation. Moshe asks, “מי אנכי” “Who am I really? What defines me?”
Man is defined by the job assigned to him by Hashem. The Gemara in Kiddushin 31b relates a story of Rabi Tarfon’s mother, who, when getting out of bed in the morning, would use Rabi Tarfon as a step-stool. Elsewhere, the Gemara describes how when his mother’s shoe broke on Shabbat, Rabi Tarfon put his hands under her feet so she shouldn’t dirty them by walking barefoot on the floor. In Kiddushin 31b, the Chochmat Shlomo explains that when Rabi Tarfon was very sick, his mother called the Chachamim. After asking the Chachamim to daven for Rabi Tarfon, she described her son’s incredible Kibbud Av Va‘Eim, hoping this Zechut would invoke an even more powerful Tefillah. The Chachamim responded by saying “עדיין לא הגעת לחצי כיבוד כלום” “He hasn’t fulfilled even half of the requirement of Kibbud Av Va’Eim.” How could this shocking response have been the Chachamim’s answer?! A mother describes how far her son goes to do Kibbud Av Va’Eim (even going beyond the obligation itself!) and the response is that her son is inadequate. Who has not completed even half of Kibbud Eim?!
It must be that that is not the response. The Chachamim are davening and saying “Hashem! Rabi Tarfon has not even done half of the Kibbud Av Va’Eim he was tasked with doing! You can’t take him back without allowing him to complete his job!”
Moshe Rabbeinu’s defined task is to be the one who guides Bnei Yisrael through the Midbar and brings them to Israel. That is why Moshe dies before entering Eretz Yisrael. Moshe’s job in life is complete at that point. Hashem would not want that Moshe is now living a life with no Tafkid.
Hashem also has His Own Anochi. Hashem’s goal is to define Himself as The One and Only G-d Who is fulfilling His promise to take the Jewish people out of Mitzrayim. Hashem tells Yaakov, “אנכי ארד עמך מצרימה ואנכי אַעלך גם־עלה” “I will go down with you to Egypt and I Myself will also bring you back” (Bereishit 46:4). Hashem is defining Himself as The One Who will take us to and from Mitzrayim. Then in Shemot, Hashem says, “אנכי אלהי אביך” “I am the G-d of your father,” “אנכי שלחתיך” “I am sending you” establishing to Moshe that He is our G-d and He is in charge. Later Hashem says, “מי שם פה לאדם הלא אנכי ‘ה,” “Who give man speech?... Is it not I, Hashem?” “הנה אנכי הרג את־בנך בכרך” “Now I will slay your first-born son.” After establishing that Hashem is our G-d, He “proves” that He has all the power by telling Moshe that He can do whatever He wants. Hashem’s “אנכי” “job” is to be the One in charge who controls everything and will take us out of Egypt.
We are all “Anochis” who have tasks in life. While we don’t know what our specific job might be, we are all Chayav in Torah and Mitzvot. With the start of a new Sefer we should all try to focus on doing more Mitzvot or doing Mitzvot better (like Kibbud Av Va‘Eim, for example). Im Yirtzeh Hashem we will be able to use these Mitzvot to rebuild the third Beit HaMikdash, we will complete our tasks and we will merit awesome front row seats in the world to come!