In the story of Moses, that moment is captured in a single, powerful scene – the burning bush.

The book of Exodus tells us (3:3) that Moses said, "I will turn now, and see this great sight; why will the bush not burn?" It seems simple enough, right? But the Rabbis, diving deep into the text, see so much more.

Rabbi Yoḥanan points out something fascinating: the word "turn" (asura) is spelled slightly differently than it should be. It has an extra letter, a heh. And in Hebrew, letters have numerical values. This extra heh, according to Rabbi Yoḥanan, hints at the five steps Moses took toward the burning bush. Five steps that changed history!

But Rabbi Shimon ben Lakish focuses on something else entirely. He says God saw that Moses "turned to see" (Exodus 3:4). It wasn't just curiosity; it was something deeper.

Rabbi Yitzḥak expands on this, asking, “What is ‘that he had turned [sar] to see?’” He answers that God saw Moses' distress, his upset [sar veza’ef] over the suffering of the Israelites in Egypt. Because he cared so deeply, he was fit to be their shepherd. As we find echoed in I Kings 20:43 and 21:4.

And then, the moment arrives: "God called to him from the midst of the bush and He said: ‘Moses, Moses.’ He said: ‘Here I am’" (Exodus 3:4).

Notice anything different about this calling? Think about other pivotal moments in the Torah. When God calls to Abraham, it's "Abraham, Abraham" (Genesis 22:11), with a pause (a pasek, a cantillation mark denoting a break) between the names. Same with Jacob (Genesis 46:2) and Samuel (I Samuel 3:10). But with Moses, there’s no pause. "Moses Moses" is immediate, urgent.

Why? The Rabbis offer beautiful explanations. One is that it's like someone overwhelmed by a burden, calling out urgently for help. Another is that God never ceased speaking with Moses, unlike the other prophets.

Rabbi Shimon bar Yoḥai beautifully explains that "Moses Moses" is an expression of fondness and encouragement. Or, even more powerfully, that Moses is destined to teach Torah not only in this world, but also in the World to Come. Imagine that! A continuous chain of learning, with Moses at the heart of it. As it says in Psalms 84:8, "They will go from strength to strength, they will appear before God [Elohim] in Zion," and Elohim here refers to Moses, just as God says in Exodus 7:1, "See, I have placed you as Elohim to Pharaoh."

Rabbi Abba bar Kahana adds that anyone whose name is doubled is destined for two worlds.

The story continues with God telling Moses, "Do not draw near; remove your shoes from your feet, for the place upon which you are standing is holy ground" (Exodus 3:5). Moses responds, "Here I am" (Exodus 3:4). According to the Midrash, he’s saying he’s ready for priesthood and kingship.

But God clarifies. While Moses will have a unique role, the priesthood is destined for his brother Aaron, and kingship for David. Yet, in a way, Moses receives both. He serves as priest during the seven days of inauguration, and he is called a king in Deuteronomy 33:5: "There was a king in Yeshurun."

And the instruction to remove his shoes? The Rabbis explain that any place where the Divine Presence reveals itself is holy, and shoes are prohibited. We see this with Joshua (Joshua 5:15) and with the priests serving in the Temple.

So, what can we take away from this deep dive into a single scene? It's a reminder that leadership isn't just about grand pronouncements or powerful actions. It often begins with simple curiosity, a willingness to turn and look, and a heart that's open to the suffering of others. And sometimes, it's about taking those five crucial steps toward the burning bush.