Moshe Rabbeinu

Moshe Rabbeinu was the greatest of prophets who arose for the Jewish people. He was sent by Hashem to redeem Bnei Yisroel from Mitzrayim, and he led and judged them for forty years during their journey through the desert to Eretz Yisroel. Moshe received the Torah at Maamad Har Sinai and transmitted it to Am Yisroel. The belief in his prophecy is the seventh of the Rambam's 13 Principles of Faith.

Early Life

Moshe was born on 7 Adar 1388 BCE (Adar Rishon). His sister Miriam was 6 years older than him and his brother Aharon was about 3 years older. During the slavery in Mitzrayim, he was born to his father Amram and mother Yocheved, and when he was born the entire house was filled with light. He was initially called Tuvia, or according to another opinion, Tov. At the time of his birth, there was a decree that "every son shall be cast into the river," putting Moshe in danger. A miracle occurred and he was born three months early, but after three months his mother Yocheved was forced to place him in a wicker basket coated with clay and pitch and place him in the river.

That day there was intense heat in Mitzrayim and Basya bas Paroh went to the river with her maidservants. When she reached the river, she found Moshe in the basket and drew him from the water. Miriam, Moshe's sister, who was present, quickly came to Basya to explain who he was and then called her mother to nurse Moshe. After two years, he was taken to Paroh's house where he was raised. The Midrashim record several names he was called at that time by different people: Avigdor, Yekusiel, Chever, Avi, Avi Socho, Shemaya ben Nesanel, and Basya called him "Moshe" because she drew him from the water. In Chassidus it is explained that water represents Hashem's attribute of gevurah and concealment while drawing represents chesed and revelation, thus through Basya drawing him from the water, both these qualities came to him.

According to the narrative, when Moshe was three years old, he took Paroh's crown, which led to concern among the Egyptian sorcerers that he would eventually overcome Paroh. They placed before Moshe two plates - one of gold and one of coals - to test his choice. If he would choose gold, it would indicate he would indeed conquer Paroh. Moshe reached for the gold, but then the angel Gavriel came and moved his hand to the coals, thus saving him.

Youth

At age 15 or 20 or 40, Moshe first left Paroh's house. By then, Moshe Rabbeinu had grown both physically and spiritually and was ready to lead Am Yisroel.

The Torah states: "And it came to pass in those days, when Moshe was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand."

The Rebbe learns from this that despite Moshe being in the king's house, he descended to his people - similarly, a Jew who is on a high level must help others. The next day he went out again and saw two Jews, Dasan and Aviram, fighting. Moshe approached them and shouted at one of them "Rasha, why do you strike your fellow?" He responded: "Who made you a ruler and judge over us? Do you speak to slay me as you slew the Egyptian?"

Moshe realized he had been discovered and fled. The Midrashim relate that he was caught by Paroh's guards who wanted to behead him, but then an angel came and freed him. Moshe fled and arrived in Kush where he defeated Bilam who ruled the country and was appointed king of Kush for 40 years. Afterwards he arrived in Midian, where he was captured by Yisro and thrown in prison. While in prison, Yisro's daughter Tziporah brought him food.

Significant Period in Midian

He spent a significant period of his life in Midian, where he arrived after killing the Mitzri who was striking a Jewish man and burying him in the sand. The next day, seeing two Jews fighting, and from their response to his rebuke, he realized that his killing of the Mitzri had become known. Moshe feared that Paroh would hear about it and seek to kill him, so he fled to Midian. There, seeing Yisro's daughters (the Kohen of Midian) being driven away by shepherds at the well, he saved them and watered their flock. As a result, Moshe was received with royal honors by Yisro, who gave him his daughter Tziporah as a wife.

Moshe had two sons: Gershom (named because "I was a stranger in a foreign land") and Eliezer (named because "the G-d of my father came to my aid and saved me from Paroh's sword").

Appointment as Leader of Yisroel

The Midrash relates that while Moshe was shepherding the flock, one kid ran away. Moshe chased after it and found the kid drinking from a pool of water. Moshe understood that the kid ran because it was thirsty, and showed compassion towards it, carrying it back on his shoulders. Hashem, seeing this, said: "You have shown mercy in leading the flock of a mortal, by your life - you shall shepherd My flock, Yisroel."

Moshe later encountered a burning bush at Har Sinai. The Torah describes that "the bush burned with fire, but the bush was not consumed." In the bush, Hashem revealed Himself and told him that Am Yisroel was suffering in Mitzrayim:

"Now behold, the cry of Bnei Yisroel has come to Me, and I have also seen the oppression with which the Mitzrim oppress them. Come now, and I will send you to Paroh, and bring forth My people Bnei Yisroel out of Mitzrayim."

Moshe tried to avoid the role, responding:

"Who am I, that I should go to Paroh, and that I should bring forth Bnei Yisroel out of Mitzrayim?"

A debate ensued between Hashem and Moshe regarding his appointment as leader of Yisroel, until finally Moshe was convinced to accept the role with Hashem's promise to help him and giving him a staff that would perform miracles to convince Am Yisroel to believe in him.

Exodus from Egypt

After returning to Egypt, Moses demanded from Pharaoh in Hashem's name, "Let My people go." Pharaoh refused, and ten plagues were brought upon him. After the tenth plague, the killing of the firstborn, Pharaoh agreed to release the Jewish people to go into the desert. After Bnei Yisroel left Egypt, the Egyptians chased after them towards the Yam Suf (Red Sea). The splitting of the Yam Suf occurred and Bnei Yisroel crossed the sea on dry land. The entire Egyptian army drowned in the sea.

Matan Torah and the Sin of the Golden Calf

After seven weeks from leaving Egypt, the nation arrived at Har Sinai on 1 Sivan 2448. They camped there to receive the Torah. Three days before Matan Torah, known as "Shloshet Yemei Hagbalah," Bnei Yisroel were commanded to prepare themselves for Matan Torah. On the third day, 6 Sivan, Hakadosh Baruch Hu revealed Himself on Har Sinai in a revelation accompanied by thunder, lightning, and the sound of a shofar that grew stronger moment by moment.

When Hashem began saying the Aseret Hadibrot, fear fell upon Bnei Yisroel and they retreated from the mountain. Following this, Moshe transmitted the Aseret Hadibrot and the Torah to Bnei Yisroel.

After Matan Torah, Moshe ascended to heaven for forty days to bring down the Luchot Habrit. Due to a miscalculation, Bnei Yisroel thought forty days had passed and Moshe hadn't appeared. Because of the Satan showing Moshe's image in a cloud, Bnei Yisroel thought Moshe had died and turned to Aharon to build them new gods. Aharon tried to delay them by suggesting creating new gods from silver vessels the next day, hoping Moshe would return by then.

The next day, Yisroel came and threw their silver and gold vessels into the fire, and an "egel" was formed which Yisroel worshipped. When Moshe came down from the mountain and discovered that Bnei Yisroel had made an "egel," he broke the Luchot and ordered shevet Levi to kill the sinners. Additionally, several people died from a plague and drinking bad water.

Wanderings of Bnei Yisroel in the Desert

Moshe did not merit to enter Eretz Canaan with Bnei Yisroel and died after seeing it from the peak of Har Nevo.

His Passing

Moshe passed away on 7 Adar, his birthday, at age 120. Regarding Moshe Rabbeinu, there is an opinion in Chazal that "Moshe did not die," "just as he stood and served there, so too he stands and serves here." The Rebbe explained this concept at length in many places.

According to several Torah sources, Moshe was buried in Meorat Hamachpelah. The Rebbe wrote that it's not necessary to say that Moshe was indeed buried in Meorat Hamachpelah, and added that there are midrashim stating he was buried in other places.

His Personality

Moshe Rabbeinu was the Nasi Hador whose role was to transmit the influence coming from Hashem, like a "connecting intermediary." "I stood between Hashem and you at that time to tell you Hashem's word" - meaning that the divine influence, which is infinitely higher than our world, cannot be drawn down into the world and sustain it without that connecting intermediary, called "Ish HaElokim" - "from his middle down he was a man, from his middle up he was divine."

In this generation, the seventh generation, the comparison between the Nasi Hador and Moshe Rabbeinu receives special strength, since this is the generation about which the Rebbe Melech HaMoshiach declared that it is the 'last generation of exile and first generation of redemption,' which connects us more strongly to Moshe Rabbeinu, who is the first redeemer.

Moshe Rabbeinu is one of two souls drawn from the first shemitah, about which it is said "min hamayim meshitihu," that he was drawn from the first shemitah which is the shemitah of chesed. Moshe's matter is higher than the matter of human seed and animal seed, and therefore he has the power to draw down knowledge of Elokut even into souls of animal seed.

Moshe's work was to bring about the revelation of Elokut in the world, and that the world should be a dwelling place for Hashem, which is expressed in the month he was born, Adar: Aleph dar.

In Chassidic Teachings

In terms of sefirot, Moshe Rabbeinu is the aspect of Chochma d'Atzilut.

Moshe Rabbeinu is called Raya Mehemna, who shepherds and sustains the aspect of faith in Yisroel.

Moshe Rabbeinu is in the aspect of Shoshvina d'Malka, compared to Aharon who is in the aspect of Shoshvina d'Matronita.

In this generation, the seventh generation, the comparison between the Nasi Hador and Moshe Rabbeinu receives special strength, since this is the generation about which the Rebbe Melech HaMoshiach declared that it is the 'last generation of exile and first generation of redemption,' which connects us more strongly to Moshe Rabbeinu, who is the first redeemer.

Moshe and Rabbi Shimon bar Yochai

The Rebbe explains the difference between Moshe Rabbeinu and Rashbi, that 7 Adar is a fast day, while Lag B'Omer is a day of hillula, which is a matter of joy.

The explanation is: In the time of the Beit Hamikdash, and similarly in the time of the Mishkan when Bnei Yisroel were in the desert, when there was revelation of Elokut, "the guardian himself entered the garden" - there was complete unity of Kudsha Brich Hu and Shechinteih, "unity of Kudsha Brich Hu Himself," and therefore there was no need for the unity achieved through the souls of tzaddikim at their passing, because compared to the true unity of Kudsha Brich Hu Himself, this is not an elevation at all, and therefore, the passing of Moshe Rabbeinu is only a matter of descent.

But the passing of Rashbi which was in the time of exile (for there was already the Roman exile) - since then there wasn't complete unity of Kudsha Brich Hu Himself, and then there is only the unity achieved through the souls of tzaddikim at their passing, "then even this level is called hillula," as explained in the Zohar that then his face was shining, which is a matter of great additional light above through the elevation of all of Rashbi's service at the time of his passing.