Daf 21a (דַּף כ״א ע״א)

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), Moshe was wise (מֹשֶׁה חָכָם הָיָה), and skilled in leading his flock (וּבָקִי לִנְהוֹג אֶת צֹאנוֹ). Come and see, from David (בֹּא וּרְאֵה, מִדָּוִד), as it is said (I Samuel 16) “And behold, he is shepherding among the flock” (וְהִנֵּה רֹעֶה בַּצֹּאן), to teach you that David was very wise (לְלַמֶּדְךָ שֶׁדָּוִד חָכָם גָּדוֹל הָיָה), and he would shepherd his flock properly and justly (וְהָיָה רוֹעֶה צֹאנוֹ כַּדִּין וְכַשּׁוּרָה).

Therefore the Holy One Blessed Be He made him king over all Yisrael (לְפִיכָךְ, עֲשָׂהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ עַל כָּל יִשְׂרָאֵל). And why flock and not cattle? (וְלָמָּה צֹאן וְלֹא בָּקָר) Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), Yisrael are called flock (יִשְׂרָאֵל נִקְרָאִים צֹאן), As it is stated (שֶׁנֶּאֱמַר) (Ezekiel 34) “And you are My flock, the flock of My pasture, you are man” (וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם). And it is written (וּכְתִיב) (Ezekiel 36) “As a flock of holy ones, as the flock of Yerushalayim” (כְּצֹאן קֳדָשִׁים, כְּצֹאן יְרוּשָׁלַיִם). Just as the flock, when brought upon the altar (מַה הַצֹּאן, כְּשֶׁיִּקָּרְבוּ עַל הַמִּזְבֵּחַ), through them one merits life in the world to come (בִּשְׁבִילָם זוֹכֶה לְחַיֵּי הָעוֹלָם הַבָּא), so too one who leads Yisrael justly and properly (כַּךְ הַמַּנְהִיג לְיִשְׂרָאֵל כַּדִּין וְכַשּׁוּרָה), through them he merits life in the world to come (בִּשְׁבִילָם זוֹכֶה לְחַיֵּי הָעוֹלָם הַבָּא).

Furthermore, one who shepherds the flock (וְעוֹד, הָרוֹעֶה אֶת הַצֹּאן), when the flock gives birth, the shepherd takes those lambs in his bosom (כְּשֶׁהַצֹּאן יוֹלְדוֹת, הָרוֹעֶה נוֹטֵל אוֹתָם טְלָאִים בְּחֵיקוֹ), so they not tire or become weak (כְּדֵי שֶׁלֹּא יִלְּאוּ וְיִגָּעוּ), and he leads them after their mothers and has mercy on them (וּמוֹלִיכָם אַחֲרֵי אִמּוֹתָם, וּמְרַחֵם עֲלֵיהֶם). So too the one who leads Yisrael must lead them with compassion (כַּךְ הַמַּנְהִיג לְיִשְׂרָאֵל, צָרִיךְ לְהַנְהִילָם בְּרַחֲמִים), and not with cruelty (וְלֹא בְּאַכְזָרִיּוּת). And so Moshe said (Numbers 11) “For You say to me, carry him in your bosom, etc.” (כִּי תֹאמַר אֵלַי, שָׂאֵהוּ בְּחֵיקֶךָ וְגוֹ').

Just as the shepherd of the flock, when he is a good shepherd (מַה הָרוֹעֶה אֶת הַצֹּאן, כְּשֶׁהוּא רוֹעֶה טוֹב), he saves the flock from wolves and from lions (מַצִּיל אֶת הַצֹּאן מִן הַזְּאֵבִים וּמִן הָאֲרָיוֹת), so too one who leads Yisrael, if he is good (כַּךְ הַמַּנְהִיג לְיִשְׂרָאֵל, אִם הוּא טוֹב), he saves them from idolatry and astrology (מַצִּילָן מִן הָעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), and from judgment below and judgment above (וּמִדִּין שֶׁל מַטָּה, וּמִדִּין שֶׁל מַעְלָה), and guides them to life in the world to come (וּמַדְרִיכָן לְחַיֵּי הָעוֹלָם הַבָּא). So was Moshe-a faithful shepherd (Ro‘eh Ne’eman) (כַּךְ מֹשֶׁה, רוֹעֶה נֶאֱמָן הָיָה), and the Holy One Blessed Be He saw (וְרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא), that he was fit to shepherd Yisrael (שֶׁכְּדַאי הוּא לִרְעוֹת אֶת יִשְׂרָאֵל), with the very judgment by which he had shepherded the flock (בְּאוֹתוֹ הַדִּין מַמָּשׁ, שֶׁהָיָה רוֹעֶה אֶת הַצֹּאן), the lambs as was fitting for them (לַכְּשָׂבִים, כְּפִי הָרָאוּי לָהֶן), and the females as was fitting for them (וְהַנְּקֵבוֹת כְּפִי הָרָאוּי לָהֶן). And therefore it is written: “And Moshe was shepherding the flock of Yitro his father-in-law” (וּלְפִיכָךְ כְּתִיב, וּמֹשֶׁה הָיָה רוֹעֶה אֶת צֹאן יִתְרוֹ חוֹתְנוֹ), and not his own (וְלֹא שָׁלוֹ).

Rabbi Yose said (דְּאָמַר רַבִּי יוֹסִי): and did he who gave Tzipporah his daughter to Moshe not give him flock and cattle? (וְכִי מִי שַׁנָּתַן אֶת צִפֹּרָה בַּתּוֹ לְמֹשֶׁה, לֹא נָתַן לוֹ צֹאן וּבָקָר) Was not Yitro wealthy? (וַהֲלֹא יִתְרוֹ עָשִׁיר הָיָה). Rather, Moshe did not shepherd his own flock (אֶלָּא מֹשֶׁה לֹא הָיָה רוֹעֶה אֶת צֹאנוֹ), so that it not be said: because his flock was with him, he tended them well (כְּדֵי שֶׁלֹּא יֹאמְרוּ בִּשְׁבִיל שֶׁהָיָה צֹאנוֹ עִמּוֹ, הָיָה רוֹעֶה אוֹתָן בְּטוֹב). Therefore it is written: “the flock of Yitro his father-in-law,” and not his own (וְלָכֵן כְּתִיב אֶת צֹאן יִתְרוֹ חוֹתְנוֹ, וְלֹא אֶת שָׁלוֹ).

“Priest of Midyan” (כֹּהֵן מִדְיָן): Rabbi Tanchum said (רַבִּי תִנְחוּם אָמַר): even though he was an idolater (אַף עַל גַּב שֶׁהָיָה עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת), because he did kindness with him, he shepherded his flock properly and justly (בִּשְׁבִיל שֶׁעָשָׂה עִמּוֹ חֶסֶד, הָיָה רוֹעֶה צֹאנוֹ כַּדִּין וְכַשּׁוּרָה), in good, rich, and fertile pasture (בְּמִרְעֶה טוֹב שָׁמֵן וְדָשֵׁן). “And he led the flock behind the wilderness” (Exodus 3) (וַיֹּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר). Rabbi Yose said (רַבִּי יוֹסֵי אָמַר): Moshe, from the day he was born, the Holy Spirit never departed from him (מִיּוֹם שֶׁנּוֹלַד, לֹא זָזָה מִמֶּנּוּ רוּחַ הַקּוֹדֶשׁ). He saw by the Holy Spirit that this wilderness was holy (רָאָה בְּרוּחַ הַקּוֹדֶשׁ, שֶׁאוֹתוֹ מִדְבָּר הָיָה קָדוֹשׁ), and ready to receive the yoke of the Kingdom of Heaven (וּמוּכָן לְקַבֵּל עוֹל מַלְכוּת שָׁמַיִם עָלָיו). What did he do? He led the flock behind the wilderness (מַה עָשָׂה הִנְהִיג אֶת הַצֹּאן אַחַר הַמִּדְבָּר).

Rabbi Yitzchak said (רַבִּי יִצְחָק אָמַר): “behind the wilderness” on every side (אַחַר הַמִּדְבָּר עַל כָּל פְּנִים), and not into the wilderness (וְלֹא בַּמִּדְבָּר), because he did not want them to enter it (שֶׁלֹּא רָצָה שֶׁיִּכָּנְסוּ בְּתוֹכוֹ), but rather he distanced them behind the wilderness (אֶלָּא הִרְחִיקָם אַחַר הַמִּדְבָּר). “And he came to the mountain of Elohim, to Horev” (Exodus 3) (וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה), he alone, without the flock (הוּא לְבַדּוֹ בְּלֹא צֹאן). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): this stone which receives iron (הַאי אַבְנָא, הִמְקַבְּלָא פַּרְזְלָא), when it sees it, it leaps upon it (כָּד חָמִי לֵיהּ, [מְחַטֵּא] מְדַלְנָא עִילֵּיהּ). So too Moshe and Har Sinai (כָּךְ מֹשֶׁה וְהַר סִינַי), when they beheld one another (כְּשֶׁנִּרְאוּ זֶה עִם זֶה), it leapt upon him (דִּלַּג עָלָיו). This is what is written (הָדָא הוּא דִכְתִיב): “And he came to the mountain of Elohim, to Horev” (וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה).

Rabbi Abba said (אָמַר רַבִּי אַבָּא): they were prepared from the six days of Creation, one for the other (מוּכְנִים הָיוּ מִשַּׁשֶׁת יְמֵי בְרֵאשִׁית, זֶה עִם זֶה). And on that day, the mountain trembled toward Moshe (וְאוֹתוֹ הַיּוֹם, נִתְרַגַּשׁ הָהָר לְמוּל מֹשֶׁה). And when it saw him entering within it and leaping in it (וְכֵיוָן שֶׁרְאָהוּ שֶׁנִּכְנַס לְתוֹכוֹ, וְדִּלֵּג בּוֹ), the mountain stood (עָמְד הָהָר). This teaches (מְלַמֵּד), that they rejoiced with one another (שֶׁשְׂמֵחִים הָיוּ זֶה עִם זֶה).

Rabbi Yannai said (אָמַר רִבִּי יַנָּאי), Some say: Rabbi Yose said (נ״א: רַבִּי יוֹסֵי): Moshe knew that that mountain was the mountain of Elohim (יוֹדֵעַ הָיָה מֹשֶׁה, שֶׁאוֹתוֹ הַר, הַר הָאֱלֹהִים הוּא), as it is written: “And he came to the mountain of Elohim” (Exodus 3) (דִּכְתִּיב: וַיָּבֹא אֶל הַר הָאֱלֹהִים). For it was taught (דְּתְנָן): What did Moshe see at that mountain? (מָה רָאָה מֹשֶׁה בְּאוֹתוֹ הַר), he saw birds that were flying and spreading their wings (רָאָה עוֹפוֹת שֶׁהָיוּ פּוֹרְחִים, וּפוֹרְשִׂים כַּנְפֵיהֶם), and they were not entering into it (וְלא הָיוּ נִכְנָסִים בּוֹ).

Rabbi Yitzchak said (רִבִּי יִצְחָק אוֹמֵר), Some say: Rabbi Yitzchak said (נ״א: אָמַר ר׳ יִצְחָק): He saw the birds flying and darting away from there (רָאָה הָעוֹפוֹת פּוֹרְחִים וְטָסִים מִשָּׁם), and falling at Moshe’s feet (וְנוֹפְלִים לְרַגְלָיו שֶׁל מֹשֶׁה). Immediately he sensed the matter (מִיַּד הִרְגִּישׁ בָּעִנְיָן), and he placed the flock behind the wilderness (וְהֶעֱמִיד אֶת הַצֹּאן אַחַר הַמִּדְבָּר), and he entered alone (וְהוּא נִכְנַס לְבַדּוֹ). “And an angel of Hashem appeared to him in a flame of fire from within the bush” (Exodus 3) (וַיֵּרָא מַלְאַךְ ה' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה).

Rabbi Tanchum said (רִבִּי תַּנְחוּם אוֹמֵר): it was the hour of Minchah (שְׁעֵת הַמִּנְחָה הָיְתָה), when the attribute of judgment dominates (שֶׁמִּדַּת הַדִּין שׁוֹלֶטֶת בּוֹ). Rabbi Yoḥanan said (רִבִּי יוֹחָנָן אָמַר): but is it not written (Psalms 42) “By day Hashem commands His kindness” (וְהָא כְּתִיב: יוֹמָם יְצַוֶּה יְיָ' חַסְדּוֹ)? It speaks of the attribute of Chesed (מִדַּת חֶסֶד קָאָמַר), and not of the attribute of judgment (וְלֹא מִדַּת הַדִּין).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): From when the light goes out until it begins to set, it is called day (מִשֶּׁיּוֹצֵא הָאוֹר, עַד שֶׁנּוֹטֶה לָרֶדֶת, נִקְרָא יוֹם), and it is the attribute of Chesed (וְהוּא מִדַּת חֶסֶד). From when it begins to set, it is called evening (מִשֶּׁנּוֹטֶה לָרֶדֶת, נִקְרָא עֶרֶב), and it is the attribute of judgment (וְהוּא מִדַּת הַדִּין). And this is what is written (Bereshit 1) “And Elohim called the light Day” (וְהַיְינוּ דִּכְתִּיב: וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם).