We all know the story, but the Rabbis of the Midrash, those ancient interpreters of scripture, delve into the details, revealing layers of meaning we might otherwise miss. one fascinating passage from Shemot Rabbah, a compilation of interpretations on the Book of Exodus.
"Moses ascended to God." That's how Exodus 19:3 begins. But what does it truly mean to "ascend"? The verse connects this ascent to Psalm 68:19, "You ascended on high; you took captives." The Midrash understands "ascended" not just as a physical act, but as exaltation. Moses wasn't just climbing a mountain; he was elevated to a higher spiritual plane, struggling, as it were, with angels on high. The Talmud in Shabbat 88b tells us that Moses actually debated with the angels about whether the Torah should be given to humanity!
The Midrash continues with a powerful image. Rabbi Berekhya suggests that the tablets Moses received were six handbreadths long. Two handbreadths, metaphorically, were in the hand of God, two in the hand of Moses, and two separated them. This image speaks volumes about the connection, and the space, between the divine and the human in the giving of the Torah. It highlights the idea that both God and Moses had a "hand" in this momentous occasion.
Then comes a fascinating twist. "You ascended on high; you took captives." Usually, when someone conquers a land, they take something the locals don't value. But Moses took the Torah, something that was desired by all, even the angels! Was this a free gift, easily obtained? Not at all. The verse continues, "You received gifts among men" (Psalm 68:19). The word "lakahta" – "you received" – can also mean "you acquired." Shemot Rabbah uses this to suggest that Moses had to work to receive the Torah. It was no simple handout.
But if it wasn't free, did Moses have to pay for it? No, the verse specifies "gifts," implying it was freely given. So, what's the deal? The Midrash tells us that the ministering angels, perhaps feeling slighted that humanity was receiving the Torah, wanted to harm Moses!
Here's where it gets really interesting. God made Moses's face resemble Abraham's. Why? God then challenged the angels: "Aren't you ashamed? Isn't this the one you visited and ate in his house?" In other words, God reminds the angels of Abraham's legendary hospitality.
The Midrash concludes that the Torah was given to Moses because of the merit of Abraham. The verse "You received gifts among men [adam]" is interpreted as referring to Abraham, who is also called adam, "man," in Joshua 14:15: "The greatest man [adam] among the Anakim." As the Soferim 21:9 explains, this verse points to Abraham.
So, what does it all mean? This passage from Shemot Rabbah isn't just a simple retelling of a Bible story. It's a complex tapestry woven with themes of divine-human interaction, the value of Torah, the importance of Abraham's legacy, and the idea that even spiritual gifts require effort and aren't always easily given. It reminds us that our relationship with the divine is not passive but active, demanding of us striving, and ultimately rooted in the merits of those who came before.