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. 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 3:1)0). 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 (rabbinic interpretive commentary), 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.
“Moses said: I will turn now, and see this great sight; why will the bush not burn?” (Exodus 3:3). “Moses said: I will turn [asura] now and see.” Rabbi Yoḥanan said: Moses took five steps at that moment, as it is stated: “I will turn [asura]19It should have said asur. The numerical value of the additional heh alludes to the five steps that Moses took. now and see.” Rabbi Shimon ben Lakish said: He turned around and looked, as it is stated: “The Lord saw that he had turned to see” (Exodus 3:4). Once he looked at it, the Holy One blessed be He said: ‘He is suitable to shepherd Israel.’ “The Lord saw that he turned to see, and God called to him from the midst of the bush and He said: ‘Moses, Moses.’ He said: ‘Here I am’” (Exodus 3:4). Rabbi Yitzḥak said: What is “that he had turned [sar] to see?” The Holy One blessed be He said: ‘This one is depressed and upset [sar veza’ef]20An allusion to I Kings 20:43, 21:4. over seeing Israel’s suffering in Egypt; therefore, he is suitable to be their shepherd. Immediately, “God called to him from the midst of the bush.” “He said: ‘Moses Moses.’” You find in “Abraham, Abraham” (Genesis 22:11), there is a pasek21A biblical cantillation sign connoting a break between the two names. between them; “Jacob, Jacob” (Genesis 46:2), there is a pasek between them; “Samuel, Samuel” (I Samuel 3:10), there is a pasek between them. However, “Moses Moses,” there is no pasek between them. Why is it so? This is analogous to a person who placed upon himself a great burden, and calls: So-and-so so-and-so, my dear, unload this burden from me.22Due to the urgency of the matter he calls without pausing. Alternatively, with all the prophets, He ceased speaking with them; however, with Moses, He did not cease all his days. Rabbi Shimon bar Yoḥai taught: What is “Moses Moses?” It is an expression of fondness and encouragement. Alternatively: “Moses Moses” – it is he who taught Torah in this world, and he is destined to teach in the World to Come, as Israel is destined to go to Abraham and say to him: ‘Teach us Torah.’ He will say: ‘Go to Isaac, who studied more than I did,’ and Isaac will say: ‘Go to Jacob, who attended [to his teachers] more than I did;’ and Jacob will say to them: ‘Go to Moses, who learned it from the mouth of the Holy One blessed be He.’ That is what is written: “They will go from strength to strength, they will appear to God [Elohim] in Zion” (Psalms 84:8), and elohim is in fact Moses, as it is stated: “See I have placed you as elohim to Pharaoh” (Exodus 7:1). Rabbi Abba bar Kahana said: Anyone whose name is doubled is in two worlds.23This world and the world-to-come. “He said: Do not draw near; remove your shoes from your feet, for the place upon which you are standing is holy ground” (Exodus 3:5). “He said: Here I am” (Exodus 3:4) – here I am for priesthood and kingship. The Holy One blessed be He said to him: ‘You are standing in the place of the pillar of the world: Abraham said: “I am here” (Genesis 22:1), and you said: “I am here.”’ Moses asked that priests and kings emerge from him. The Holy One blessed be He said to him: “Do not draw [tikrav] near [halom]” – meaning, your descendants will not be sacrificing [makrivin], as the priesthood is fated for Aaron your brother. Halom – this is kingship, as it is said: “That you have brought me [King David] to this point [halom]” (II Samuel 7:18), and it says: “Has a man [Saul] come here [halom] yet?” (I Samuel 10:22). The Holy One blessed be He said to him: ‘Kingdom is fated for David.’ Nevertheless, Moses received both of them. Priesthood, as he served during the seven days of inauguration; kingdom, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5). “Remove your shoes” – any place that the Divine Presence reveals itself, wearing shoes is prohibited. Thus with Joshua: “Remove your shoes” (Joshua 5:15). And thus the priests served in the Temple only barefoot.
