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Moses Argued With God for Seven Days and Lost the Priesthood

For seven days Moses wore the white robe and served as High Priest, sure the office was his. On the eighth morning he learned whose it actually was.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Baby Who Announced What He Wanted
  2. Seven Days at the Bush
  3. Be Silent, Thus Have I Decreed
  4. Seven Days in the White Robe
  5. Seven Days in Adar
Moses Argued With God for Seven Days and Lost the Priesthood Click for full size

The Baby Who Announced What He Wanted

He was four months old and already talking. Not babbling. The household of Amram heard the infant say, out loud, that in days to come he would receive the Torah from the middle of a flame.

At two years his mother carried him up to the palace and handed him over. Pharaoh's daughter named him Moses, for the water she had pulled him out of, and God took note of what she had done. He said to her, that child was not yours and you raised him as if he were, so I will call you My daughter though you are not My daughter, and from then on heaven called her Bithiah.

The boy grew up in that palace with the sentence he had spoken as an infant still standing. He would get the Torah out of the fire.

Seven Days at the Bush

The fire came. It stood in a thornbush on the far side of the wilderness and it did not consume the branches, and Moses turned aside to look, and the voice inside it sent him to Egypt.

He said no. He said it for a week. Seven days God stood in that bush coaxing a shepherd who kept producing reasons: not yesterday, not the day before, not since You started talking to Your servant, I am heavy of mouth and heavy of tongue. Six days of that. On the seventh he stopped arguing the details and said the thing he actually meant.

"Send whoever You are going to send."

The bush answered him with something that sounded almost mild. "You say that. As you live, I will tie this one to the hem of your coat."

He went to Egypt. He carried the hem.

Be Silent, Thus Have I Decreed

Later, at the top of the mountain, he walked into heaven and found God bent over the letters of the Torah, adding little crowns to the tops of them. Moses stood and watched and said nothing until he was asked whether people where he came from bothered to greet each other.

"Should a servant speak first to his Master?"

"You could at least wish Me success in the work."

He wished Him success. Then he asked what the crowns were for, and was told that a man named Akiva ben Joseph would be born long after him and would pile mountains of law onto every stroke of every one of them.

"Show him to me."

"Go back eighteen rows."

Moses sat down in the eighteenth row of a study house that would not exist for a thousand years, and listened to a lecture about his own Torah, and could not follow a word of it. He was still sitting there, sick with it, when a student asked Akiva where a certain ruling came from and Akiva answered that it was a law given to Moses at Sinai. Moses steadied.

He went back and put it to God directly. "You have a man like that, and You are giving the Torah through me?"

"Be silent. This is what came up in My thought."

"Then show me his reward."

"Go back and look."

He looked, and saw Akiva's flesh being weighed out for sale at a meat market.

"This is Torah, and this is its reward?"

"Be silent. This is what came up in My thought."

Seven Days in the White Robe

When the Tabernacle was finished they held seven days of installation, and Moses ran them. He wore a plain white robe. He slaughtered, he sprinkled, he burned the offerings, he blessed the people, seven days of the highest work there was, and the whole time he understood the priesthood to be his.

Nothing came down. No fire, no Presence, no answer from above the Tent while he served.

On the seventh day he was told. It is not yours. It belongs to your brother Aaron.

On the eighth day Aaron went in wearing the breastplate and the gold, and made the offerings his brother had been making all week, and fire came out from before God and took what was on the altar, and every person in that camp saw it and shouted and dropped face down on the ground.

The tribal princes had learned their own version of that arithmetic. They had held back when the collection for the Tabernacle was called, planning to cover whatever the people failed to bring, and the people brought everything in two mornings and the doors closed on them. They came late with onyx stones and had a letter quietly removed from their title in the record. When the dedication came, they were first in line before dawn.

Seven Days in Adar

Forty years later, in the first week of Adar, an old man began asking again.

He prayed to be let across the river. He prayed the second day and the third. He had spent those forty years listening to that camp complain, and he had watched what complaining got them. When their dough ran out they did not come and say the dough is finished. They came at him shouting that he had hauled them into the desert to starve, and heaven, which had every right to be finished with them, said only that they were behaving according to their nature and He would behave according to His. Tell them bread falls in the morning. They never asked, and it came.

Moses asked for seven days.

On the seventh he got his answer. You will not cross this Jordan.

The thing had been tied to his hem at a burning bush before he ever set foot in Egypt, and he had worn it through every plague, every sea, every war, and every year in the sand, and it came off him at last on a mountain in Moab in sight of the water he was not allowed to touch.


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Legends of the Jews 2:87Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The Talmud (Menachot 29b) offers a fascinating glimpse into just such an encounter.

MOSES, ascending to heaven. He finds God meticulously embellishing the letters of the Torah, adorning them with tiny, crown-like decorations, those little tagin we sometimes see. MOSES, ever respectful, simply observes in silence.

Then, God speaks: "In your home, do people not know the greeting of peace?" A gentle nudge, perhaps? MOSES responds, "Does it befit a servant to address his Master?" God replies, "You might at least wish Me success in My labors." A subtle lesson in humility and partnership, maybe? So MOSES then says, "Let the power of my Lord be great as Thou hast spoken."

Curious, MOSES asks about the significance of these crowns. God reveals a future sage, AKIVA, son of Joseph, who will derive mountains of Halakot (Jewish laws) from every single one of these tiny embellishments. entire legal frameworks blossoming from seemingly insignificant details!

Naturally, MOSES is intrigued. "Show me this man!" he asks. God instructs him to "Go back eighteen ranks." MOSES does as he's told, finding himself eavesdropping on AKIVA's teachings. He’s surrounded by students, engaged in a complex discussion, but MOSES can't follow the thread. He’s lost!

Then, a moment of relief. A student asks AKIVA, "Whence do you know this?" And AKIVA answers, "This is a Halakah given to MOSES on Mount Sinai." Finally, MOSES is comforted.

But the story doesn't end there. MOSES returns to God, a hint of bewilderment in his voice. "You have a man like AKIVA, and yet You give the Torah to Israel through me?!" It's a poignant moment of vulnerability. God simply replies, "Be silent, so has it been decreed by Me." A reminder that divine plans aren't always immediately comprehensible.

Not satisfied, MOSES pleads, "O Lord of the world! You have permitted me to behold this man's learning, let me see also the reward which will be meted out to him." God grants his wish, saying, "Go, return and see."

What MOSES witnesses is heartbreaking. He sees AKIVA's flesh being sold in the meat market. He's become a martyr. He is being killed by the Romans for teaching Torah. (Ginzberg, Legends of the Jews, Vol. 3, p. 100). "Is this the reward for such erudition?" MOSES cries out. But God's answer is the same: "Be silent, thus have I decreed."

This powerful story, found in the Talmud, raises profound questions about divine justice, the nature of reward and punishment, and the limits of human understanding. Why does God allow suffering, even for the most righteous? Why are some things simply beyond our comprehension? Perhaps the answer lies not in finding definitive answers, but in accepting the mystery, trusting in a plan that surpasses our limited perspective, even when, like MOSES, we struggle to understand.

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Vayikra Rabbah 11:6Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

They ask some fascinating questions about the roles of Moses and Aaron, especially during those pivotal moments of transition. we know Aaron becomes the High Priest. But what about Moses? He's Moshe Rabbenu, "Moses our Teacher," the lawgiver, the leader. But was he ever a priest?

Rabbi Yudan, quoting Rabbi Yosei bar Yehuda, and Rabbi Berekhya, quoting Rabbi Yehoshua ben Korḥa, offer a surprising answer: for all forty years that the Israelites wandered in the desert, Moses never stopped serving as High Priest! They find support for this idea in (Psalms 99:6): “Moses and Aaron among His priests.” This isn't just a random thought; it challenges our understanding of Moses’s role.

Rabbi Berekhya, this time quoting Rabbi Simon, even finds support in I (Chronicles 23:13-14). This passage distinguishes between Aaron's descendants, who are designated as priests "forever," and Moses' descendants, who are counted among the Levites. The implication? Moses himself was a priest, even if his sons weren't.

To add another layer, Rabbi Elazar bar Yosei states plainly that Moses served in the High Priesthood during all seven days of investiture – the week-long inauguration of the Mishkan, the Tabernacle. He even wore the white priestly garments!

But here’s the twist. Rabbi Tanḥum, citing Rabbi Yudan, adds that even though Moses served as High Priest for those seven days, the Shechinah – the Divine Presence – didn’t fully rest through him. It wasn't until the eighth day, when Aaron performed the sacrifices, that “all the people saw it and they sang out in praise and fell on their faces" (Leviticus 9:24). This verse, coming after Aaron's service, emphasizes that Aaron was the one who truly brought the Divine Presence down. Why? What was different about the eighth day?

The Midrash (rabbinic interpretive commentary) doesn't shy away from tough questions. It even explores Moses' initial reluctance to lead the Israelites out of Egypt. Rav Shmuel bar Naḥman points out that for seven days at the burning bush, God was practically begging Moses to take on the mission. Remember that scene? Moses keeps making excuses. "Who am I?" "They won't believe me!" "I'm not a good speaker!"

The Midrash calculates these days based on (Exodus 4:10) – “Neither yesterday, nor the day before, nor since You have spoken to Your servant” – plus the repeated word gam ("also") which they interpret as adding three more days. On the seventh day, Moses finally cries out, “Please…send by means of whom You will send” (Exodus 4:13). In other words, "Please, God, send someone else!"

And God's response? According to the Midrash, God tells Moses "Because you said that, I will tie this to your hems." What does that mean? Rabbi Berekhya, quoting Rabbi Levi and Rabbi Ḥelbo, offer two explanations.

Rabbi Levi says it refers to the last seven days of Moses' life, the first seven days of the month of Adar, when Moses pleaded to enter the Land of Israel, but was denied. On the seventh day, God tells him, “As you will not cross this Jordan” (Deuteronomy 3:27).

Rabbi Ḥelbo offers a different interpretation: it refers back to those seven days of investiture. Moses served as High Priest, thinking the role was his. But on the eighth day, God showed him, "It is not yours, but rather, it is your brother Aaron’s."

So, what's the takeaway? The Midrash isn't just telling us a historical anecdote. It's exploring the complexities of leadership, destiny, and the sometimes-painful process of letting go. Moses, the greatest prophet, still had to confront his own desires and limitations. Even he had to learn that sometimes, the role we envision for ourselves isn't the role we're ultimately meant to play. And perhaps, that is where true holiness lies: in accepting God's plan, even when it differs from our own.

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Bamidbar Rabbah 12:16Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It seems even the leaders of ancient Israel weren't immune.

We find a fascinating story in Bamidbar Rabbah 12, a section of the great collection of Midrashic (rabbinic interpretive commentary) teachings on the Book of Numbers. It revolves around the dedication of the Mishkan, the Tabernacle, that portable sanctuary built in the wilderness. The passage focuses on the leaders – the nesiim, the princes of Israel – and their somewhat complicated relationship with contributing to this sacred project.

The verse from (Numbers 7:2) sets the scene: “The princes of Israel, the heads of their patrilineal houses, brought offerings; they were the princes of the tribes, they were those who stood over those who were counted.” So, why does the Midrash ask, did these princes rush to be first when it came to offering sacrifices, but were so slow to contribute to the actual building of the Tabernacle?

Here’s the backstory: When Moses asked for contributions for the Tabernacle, he addressed the call to everyone, saying "Anyone who is generous of heart shall bring the gift of the Lord for the labor of the Tabernacle." But he didn't single out the princes! The princes, feeling a bit slighted, decided to take a “wait and see” approach. “Let the people bring what they will bring,” they figured, “and we will complete what is lacking.”

But here's where it gets interesting. The people responded with overwhelming enthusiasm. The Torah tells us, "The men came together with the women" (Exodus 35:22), so eager to give that they practically tripped over each other! In just two mornings, they brought so many donations that Moses had to announce, "Man or woman shall not perform any more labor for the gifts of the Sanctuary, and the people ceased bringing" (Exodus 36:6). The people had brought more than enough!

They missed out on the mitzvah, the good deed, of contributing to the Tabernacle itself. According to Bamidbar Rabbah, they lamented their inaction. So, what did they do? They decided to donate the precious stones for the High Priest's vestments, as we see in (Exodus 35:27): "The princes brought the onyx stones [and the stones for setting for the ephod and for the breastplate]."

But God, as the Midrash tells us, noticed their initial hesitancy. Because the people were so quick and generous, it was written that they brought more than enough. But for the princes, who were initially indolent, a letter was even removed from the spelling of their title, hanesiim, as a subtle mark of their hesitation.

Once the Tabernacle was complete, the princes were quick to bring their offerings. “This is the time to sacrifice offerings joyfully,” they declared, “as the Divine Presence rested upon our handiwork.” But what else could they offer? They decided to donate carts to transport the Tabernacle. And who gave them this idea? The tribe of Issachar, known for their wisdom and understanding of Torah! They pointed out the obvious: "Does the Tabernacle that you crafted float in the air? Rather, pledge carts upon which you could carry it." Thus, the princes, regretting their initial hesitation, stepped up.

The Midrash then addresses a potential misunderstanding: Were these princes just commoners who were appointed? No! The verse clarifies: “The heads of their patrilineal houses…the princes of the tribes” – princes who were the sons of princes, leaders appointed long ago in Egypt, "those who stood over those who were counted."

Perhaps it's a reminder that true leadership isn't just about holding a position of power, but about being genuinely eager to contribute and participate. It's about recognizing the importance of every contribution, big or small, and not letting pride or hesitation keep us from doing what's right. And maybe, just maybe, it’s a nudge to be like the Israelites of old: to jump in with both feet and a generous heart, before we miss the chance to be part of something truly special.

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Legends of the Jews 4:66Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Moses, Giving of the Torah.

In Legends of the Jews, barely four months old, this tiny baby, still in his mother's arms, was already prophesying! He declared, "In days to come I shall receive the Torah from the flaming torch." A baby foretelling his own sacred mission.

The story goes that when Jochebed, Moses’s mother, finally brought him to the palace after hiding him for two years, Pharaoh's daughter named him Moses. The text explains her reasoning: because she had "drawn" him out of the water. The Hebrew word for "draw out" is connected to his name, Moshe. But there's more to it than that. She also foresaw that he would one day "draw" the children of Israel out of Egypt. A double meaning, a double destiny, woven into a single name.

Here's a fascinating detail: The text says that God Himself only ever called Amram's son by the name given to him by Pharaoh's daughter. That's a powerful statement about the significance of names and the unexpected ways God works.

But what about the princess herself? She wasn't just some passive figure in the story. She defied her own father, rescuing this Hebrew child and raising him as her own. Because of her compassion, God said to her, "Moses was not thy child, yet thou didst treat him as such. For this I will call thee My daughter, though thou art not My daughter." And so, the princess, Pharaoh's daughter, was given the name Bithiah, meaning "the daughter of God." (Legends of the Jews).

Bithiah's story doesn't end there. She later married Caleb, one of the spies sent to scout out the land of Canaan. The text draws a beautiful parallel between them. Just as Bithiah stood against her father’s wicked plans, Caleb stood against the negative counsel of his fellow spies. They were both righteous individuals who chose what was right, even when it was difficult.

And as a reward for rescuing Moses and for her other pious deeds, Bithiah was permitted to enter Paradise alive. (Legends of the Jews). What an incredible image.

It seems that even in the grand sweep of history, amidst prophecies and divine pronouncements, there’s room for human kindness, for the ripple effect of a single compassionate act. And that a name, given with intention and foresight, can carry the weight of destiny itself. Think about the names you carry, the names you give. What stories do they tell? What destinies do they whisper?

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Shemot Rabbah 25:4Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The story starts with a grumble. "The entire congregation of the children of Israel complained" (Exodus 16:2). They were wandering in the desert, fresh out of Egypt, and their portable feast – the food they’d taken with them – was finally gone. According to Shemot Rabbah, that Egyptian "travel cake" sustained them for a whole 31 days, providing sixty-one meals! But then, the last crumbs were swept up.

Instead of approaching Moses and Aaron respectfully, explaining their situation, they went straight to complaining. "For you have taken us out of Egypt to this wilderness to kill this entire assembly in famine!" (Exodus 16:3). They accused their leaders of leading them to their deaths by starvation. They even moaned about a "famine of food and famine of water."

Logically, you’d expect divine anger to strike. But that's not what happened.

Instead, Shemot Rabbah tells us that God, blessed be He, responded with surprising mercy. He says, in effect, "They acted characteristically…and I will act characteristically." In this case, their “characteristic” was complaining. God’s “characteristic” was merciful and forgiving. He tells Moses to announce that in the morning, manna – that miraculous bread from heaven – would fall. As the verse from Isaiah (65:1) says, "I responded to those who did not ask."

The text highlights that they should have approached God with humility and a request for mercy. Instead, they aired their grievances, pointing fingers towards heaven. As Shemot Rabbah points out, they acted like a nation that did not invoke God's name properly.

So why, then, did God provide? Why the unearned miracle?

The text then asks, "Why does it say 'behold Me' twice?" (Isaiah 65:1). The answer? It’s a double reminder. "Behold, it was Me at the spring," referring to the miracle where Moses struck the rock and water gushed forth (Exodus 17:6). "And behold, it was I [who provided] the manna," as it is stated: “Behold, I will rain down bread for you from the heavens." These are two pivotal moments of divine intervention, demonstrating God's consistent presence and willingness to provide, even in the face of human fallibility.

What can we learn from this ancient story? Maybe it's that even when we mess up our requests, even when we approach life with a complaining spirit, there's still a chance for grace. God's mercy, it seems, can sometimes override our own imperfections. It's a comforting, if somewhat challenging, thought.

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