RABBI BEREL WEIN ZT’L
The centerpiece of the Torah reading on the seventh day of Pesach is naturally the great song of Moses and of the Jewish people after their moment of deliverance from Pharaoh and the flooding sea. This song of Moses and of Israel is repeated daily throughout the centuries of Jewish life in our morning prayer service.
The exultation of the moment is still retained and felt many generations later in the unmatched prose and poetry written in the Torah. What makes this song unique is that there is no reference to human bravery, to the courage of the Jewish people in plunging into the sea, or to the leadership of Moses and Aaron in shepherding the Jewish people through this crisis. Rather, the entire poem/ song is a paean of praise and appreciation dedicated to the G-d of Israel.
G-d operates, so to speak, through human beings and world events. Many times, His presence is hidden from our sight. Sometimes, it is even willfully ignored. In later victories and triumphs of the Jewish people and of Israel, it is the human element that helps fashion those victories and triumphs that is acknowledged and celebrated.
But here in the song of Moses and Israel, we have an acknowledgement of G-d’s great hand without ascribing any credit to human beings and natural and social forces. I think that this is perhaps the one facet that makes this song so unique.
This is completely in line with the character of Moses, who is described in the Torah as being the humblest and most self-effacing of all human beings. There is no question that without Moses, there would not have been an exodus from Egypt nor the salvation of Israel on the shores of the Yam Suf. But it would be completely out of character for Moses to assign any of the credit for these enormous and miraculous achievements to himself or his actions and leadership.
Thus, the greatest of leaders and the most gifted of prophets attain that championship of leadership and prophecy by downplaying their role. Moses is well aware of his greatness and his unique relationship with the G-d of Israel. He is not naïve enough to think of himself as a plain, ordinary human being. To do so would really be a form of ersatz humility. But he is wise enough to realize that this exalted status that he has attained is little more than a gift that G-d has bestowed upon him.
From the beginning of his leadership career, when he attempted to refuse becoming the leader of Israel, till his last days on Earth, he retained this innate humility, which allowed him to be the strongest of leaders and the most courageous of prophets. There is a lesson in this for all later generations and for all of us who aspire to positions of leadership and importance. That is why this song of Moses and Israel is repeated daily in Jewish life.
