18:7
ז וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ,
וַיִּשְׁתַּחוּ וַיִּשַּׁק-לוֹ, וַיִּשְׁאֲלוּ אִישׁ-לְרֵעֵהוּ, לְשָׁלוֹם;
וַיָּבֹאוּ, הָאֹהֱלָה Rashi says וישתחו וישק לו: איני יודע מי השתחוה למי, כשהוא אומר איש
לרעהו, מי הקרוי איש, זה משה, שנאמר (במדבר יב ג) והאיש משה This Posuk that is brought down
by Rashi that uses the word Ish by Moshe is found in Bamidbar 12:3 where it says, ג וְהָאִישׁ מֹשֶׁה, עָנָו מְאֹד--מִכֹּל, הָאָדָם,
אֲשֶׁר, עַל-פְּנֵי הָאֲדָמָה So it must be that Moshe is the one that
bowed.
Earlier
in Parshas Shemos we find in 2:21 that
כא וַיּוֹאֶל מֹשֶׁה, לָשֶׁבֶת אֶת-הָאִישׁ;
וַיִּתֵּן אֶת-צִפֹּרָה בִתּוֹ, לְמֹשֶׁה So Yisro is also called
Ish so how is it a Raya? If it says Stam Ish shouldn’t Rashi bring the Raya
from Parshas Shemos that is found earlier than in Parshas Behalois’cha? So how
do we know that the Ish who bowed down was Moshe Rabbeinu?
The
Chasam Soifer that is brought down in Toras Moshe says it is not a G’zeiras
Shava Ish Ish. Rashi said that since the word Ish is used we don’t know who
bowed down to whom. It is a Lamdisha Rashi. The Gemara in Maseches Kiddushin
33b (16 lines from the top) has a Kler. איבעיא להו בנו
והוא רבו מהו לעמוד מפני אביו Meaning, if the son is the Rebbi who stands up
for who? The Gemara is not Poishet this Kasha and it stays a Safeik.
It is
told over about the Maram Mei’Rutenberg that after he became a Gadol B’yisrael
he went to visit his father and there was a Shaila who should stand up for who.
This is a Shaila M’d’oiraissa.
So here
Yisro is the father in law and Moshe Rabbeinu is the Manhig Yisrael so Moshe
had a Chiyuv to stand up for his father in law and Yisro had a Chiyuv to stand
up for the Gadol Hador. So Rashi is saying who stood up for whom? I can’t tell
you because I can’t figure it out because the Gemara is not Poishet the Shaila
of who gets up for who. So since the Posuk in Parshas Behaloischa says וְהָאִישׁ מֹשֶׁה, עָנָו מְאֹד so it must be that Moshe stood up for
Yisro. So it is not a Gezairas Shavah
Ish Ish that you would be able to ask that Yisro is called Ish earlier in
Parshas Shemos than Moshe is called Ish in Parshas Behaloischa.
We
actually find the word Ish regarding Moshe earlier than in Parshas Behaloischa,
and that is in Parshas Ki Sisa 32:1
where it says א וַיַּרְא הָעָם, כִּי-בֹשֵׁשׁ
מֹשֶׁה לָרֶדֶת מִן-הָהָר; וַיִּקָּהֵל הָעָם עַל-אַהֲרֹן, וַיֹּאמְרוּ אֵלָיו
קוּם עֲשֵׂה-לָנוּ אֱלֹ ק ים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ--כִּי-זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר
הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם, לֹא יָדַעְנוּ מֶה-הָיָה לוֹ So why did
Rashi go to a later Posuk to bring that Moshe is called Ish? It must be that
Rashi wanted the context of this Posuk that calls Moshe an Ish and Anav in the
same Posuk.
Besides
for this being a beautiful Vort it is also a Mussar for us. Our generation has
become lax in standing up for a Father and Father in Law and we should become
more Zahir in this Inyan.
אין תגובות:
הוסף רשומת תגובה