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Parshat Shemot: Upstanding and the Qualities of a Leader

Writer's picture: Ilana GimpelevichIlana Gimpelevich

by Ilana Gimpelevich '26 Parshat Shemot opens with a review of the entire household of Yaakov descending to Egypt. Coming on the heels of the narratives in Bereishit, one might expect to hear more about the greatness of Avraham’s offspring and the eventual national formation. Yet the narrative takes a sharp turn and descends into gloom: a new Pharaoh arises who no longer owes any gratitude to Yosef; the Jews are viewed as outsiders who are to be feared and controlled; and slavery appears to be the inevitable outcome. The Jews are presumed to be a lost people—either passively, through back-breaking labor, or actively, through elimination of the future generations. 


Against this backdrop, Moshe emerges, an unlikely hero and savior of the Jewish nation. Moshe grew up in Pharaoh's palace, shielded from the suffering of the Jews by the privilege of passing as an Egyptian. He is blessed with what the average Jew could only dream of: survival and an opportunity to choose his path. Moshe could safely blend in as an Egyptian, forswear any affiliation to the Jews by birth, and join the ranks of the oppressors.


Yet Moshe, by his nature, is unable to sit still and reap the rewards of his privilege. He is referred to twice as having “grown up” (Shemot 2:10,11) noting not only his physical maturation but also his emotional development. When Moshe encounters an Egyptian abusing a Hebrew slave, the rest of the world stands by, conducting business as usual. Perhaps the Egyptians are unaware of the abuse. Perhaps they witness it and choose to look away. But Moshe stands up on behalf of the Jew. The following day, when he witnesses two Jews fighting, he could have walked by, attributing this to an internal struggle, far below his royal stature and concern. But he does not remain silent and tries to break up the fight.


This activism leads Moshe to become a pariah, forcing him to flee to Midian. There he is a stranger in a strange land; a foreigner with no protection, no clout, no alliance. According to Rabbi Eliyahu Mizrachi, a medieval commentator from Constantinople, Moshe finds himself at the well seeking shelter and a place to sleep. Yet when he witnesses shepherds molesting the daughters of Yitro (Tanchuma), he is unable to hold back. Once again he intervenes on their behalf, saves them, and waters their flock. Moshe cannot help but act out of a profound sense of justice.


According to Abarbanel, Moshe’s inability to be a mere bystander, to walk by and look away, his constant need to intervene and “fix,” all without regard for personal consequences, shaped his development as a leader. His growth is charted through the above three narratives. At first glance, the verses seem to describe the chronological order of events. Upon closer examination, a conceptual consistency emerges that demonstrates Moshe to be “צדיק וישר וגדול הלב” “just and righteous and great of heart” (Abarbanel 2:15). When Moshe intervenes on behalf of the Jew by slaying the Egyptian, he forever links his destiny with his Jewish brethren, demonstrating sensitivity to the oppressed. When Moshe intervenes in the argument of two Jews, he shows concern for his fellows, and that their wellbeing is not below his dignity. Finally, at the well, when Moshe rescues the daughters of Yitro, he does so out of a sense of justice, with disregard for personal clout or safety. Moshe did not act expecting a reward, as Malbim notes, for otherwise he would have followed the Midianite women to their father’s house. It is Yitro who inquires of his daughters where the Egyptian man who rescued them could be found. 


Once Moshe has demonstrated his leadership skills, he merits to receive prophecy and to be the rescuer of the Jewish people. In the next chapter, it is Moshe who notices the burning bush, but cannot walk by without investigating the phenomenon. Moshe, as always, cannot remain a bystander. He cannot but turn toward the fire. While the famous dictum of “עמו אנכי בצרה” “I am with him in trouble” (Tehillim 91:15) is representative of the Hashem’s metaphorical suffering with the Jewish nation, for Moshe, turning towards the fire represents his readiness as a leader. It is a coda to the three elements of growth that were previously explored. Moshe demonstrates himself to be capable of handling the deeply uncomfortable situations that a leader is bound to find himself in and not to abandon his flock. Moshe is ready to jump into the inferno and rescue, if that is what is required. The first inferno is Egypt, followed by the Red Sea, the desert and its harsh conditions, wars, and the Golden Calf. At some points in the narrative, Hashem offers Moshe a way out: separate yourself from this nation, and you will merit to be a progenitor of greatness, while the Jews will receive what they justly deserve. Every time, Moshe chooses not to look away, not to separate, but to keep on pleading with Hashem on behalf of the Jews. 


The book of Shemot begins with the precipitous downfall and enslavement of the Jewish people, but it also points to their ultimate redemption. Against the backdrop of Egyptian society that was driven by social and economic strata, and that advanced cruelty, Moshe quickly emerges as a leader that is able to transcend class and assert kindness. Moshe is the paradigmatic upstander, modeling moral and courageous leadership, just the kind that will be needed to save the Jewish people.

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Ilana Gimpelevich is a lifelong learner and educator, always open to new fields of knowledge. Originally from Kishinev, Moldova, she holds a BA in Biochemistry (YU) and a Masters in Structural Biology (NYU). She is a founding member of New Toco Shul in Atlanta, GA. Currently residing in Richmond, VA, Ilana is involved in adult programming at Kenesseth Beth Israel. She started an innovative multigenerational program, Oreg, which combines her two passions of hands-on craftsmanship with Torah learning.

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