Even Moses, the great lawgiver, felt that way.
Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, offers us a fascinating glimpse into a moment where Moses, burdened by the plight of his people, almost loses his cool. It all centers around the verse, "God spoke to Moses" (Exodus 6:2). But the rabbis ask: why this specific phrasing at this specific time?
The text begins by quoting Ecclesiastes 7:7: "For oppression will turn a wise man into a fool, and a gift destroys understanding." Now, what does that mean? The Rabbis interpret that when a wise person gets bogged down in too many details, it clouds their judgment, hindering their wisdom. And, they say, the "gift" that destroys understanding refers to the Torah itself, given as a gift to humanity, but capable of being misunderstood.
Another interpretation suggests that "oppression" refers to being overly involved in the needs of the community. It's a beautiful thing to dedicate yourself to others, of course, but Rabbi Yehoshua ben Levi shares a poignant story. He says that Rabbi Yehuda ben Pedaya taught him sixty halakhot (Jewish laws) about a plowed-over grave, but he forgot them all because he was so busy with communal affairs. It’s a reminder that even the most noble pursuits can distract us from our core learning and understanding.
Then, Rabbi Yehuda bar Simon applies this verse directly to Moses. He says that the oppression Moses faced from Datan and Aviram, those notorious troublemakers, confused him. Remember when they challenged Moses’ authority? (Exodus 5:21). It really got to him.
And that "gift that destroys understanding?" The Rabbis suggest it wasn't that Moses would deliberately lose his wisdom. Rather, Datan and Aviram provoked him. They made him angry. They said, "May the Lord look upon you and judge!" And Moses, frustrated and feeling like his mission was failing, lashed out, saying, "Since I came to Pharaoh to speak in Your name, he has harmed this people, and You did not deliver Your people!" (Exodus 5:23). Ouch.
The text points out that Moses was being impertinent to God, all because of the instigation of Datan and Aviram. The Holy One, blessed be He, essentially says, "Hey! I had it written about you that you were the most humble person on earth (Numbers 12:3), and now you're getting angry and questioning My words?"
God then tells Moses, "By your life, you should know, as it is stated: 'The end of a matter is better than its beginning'" (Ecclesiastes 7:8). Meaning, the ultimate fate of Israel will be better than the difficult beginning they're experiencing in Egypt. "The Lord said to Moses: Now you will see" (Exodus 6:1).
At that moment, the text says, the attribute of justice sought to harm Moses. That's why it says, "Elohim [God, representing the attribute of justice] spoke to Moses." But the Holy One, blessed be He, asks, "Am I flesh and blood that I don't show mercy?" That’s why it's also written: "I am the Lord [Y-H-V-H, representing the attribute of mercy]."
Rabbi Yosei bar Rabbi Ḥanina explains this further: "Elohim vis-à-vis the Egyptians, Y-H-V-H vis-à-vis Israel." In other words, God's justice is directed toward those who oppress, while His mercy is directed toward His people.
So, what does all this mean for us? It's a powerful reminder that even the greatest leaders, the wisest among us, are susceptible to feeling overwhelmed, frustrated, and even losing their temper. It's a testament to the human condition. But it's also a message of hope. Even when we stumble, even when we question, there's always the potential for redemption, for a better "end" than the difficult "beginning." And like Moses, we can find solace in the knowledge that even in moments of doubt, God's mercy endures.