On the Doubling of the Name "Moshe Moshe"

Parshat Shemot

by Rabbi Avi Billet

When God first addresses Moshe at the burning bush, He calls out “Moshe Moshe!” (3:4) We know that in the Torah Moshe has one name. And unlike the former UN Secretary-General (last name Ghali), that was not a doubled name. Why is God saying Moshe’s name twice? Is He stuttering, mocking the stammering prophet/soon-to-be-deliverer? 

The classic answer, as noted in the Pesikta and other Midrashim, is that this doubling of the name is called לשון חבה, a demonstration of God’s love for Moshe. The Midrash Sechel Tov attaches the same meaning to when Avraham is called אברהם אברהם, and when Yaakov is called יעקב יעקב, and when Shmuel is called שמואל שמואל. 

Hadar Zekenim takes this to a bit of a stretch as far as the “trop” (cantillation marks) presents things (for this argument he ignores the טעם מפסיק, the trop that causes a pause), but he adds that everyone whose name is doubled, which not only includes Avraham and Yaakov, but also Noach and Terach, merits two worlds. Terach must have therefore done Teshuvah in his life (Noach, of course, is defined in the Torah as an איש צדיק -righteous). 

As proof, we have Bereshis 6:9: אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו 

And Bereshis 11:27: וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן 

Rabbi Menachem Rikanati, who often invokes Kabbalistic teachings in his commentary, notes that the doubling of “Moshe” comes because everything God says contains both God’s judgment and God’s mercy. Since the way God is relating to Moshe, and perhaps also to Israel, and certainly to Egypt is through a lens of both merit and guilt, the double language suggests that the components of what He is saying that judgment are channeled through one mention of Moshe’s name, while the components of what He is saying through which His mercy is intended to be displayed are channeled through the other mention of Moshe’s name. 

However, there is an important characteristic of this doubling of the name that we don’t find anywhere else. Note that in the case of Avraham, Yaakov, and Shmuel, there is a cantillation mark called a פסיק between the two names. For Moshe, the cantillation has no division between the two names. In fact the trop is מרכא טפחא, which connects the two words far more than it creates a pause or divides them. (This is presented in Minchas Shai as well, as he posits that once God began speaking to Moshe He never stopped (see also Malbim), while for other prophets, their prophesy came at different stages in life, but not forever. ד' שמות מוכפלים, וסימניהון אברהם ׀ אברהם,   יעקב ׀ יעקב,   משה משה,    שמואל ׀ שמואל,     וכולהו' פסקי', ומשה טפחא) 

 

He explains the difference as follows: 

The first part of Avraham’s life was unpeaceful as he hadn’t yet experienced all 10 tests. He was able to live in peace afterwards. The last part of Yaakov’s life, when he lived in Egypt, was peaceful. Until that time he had the many struggles with Eisav and Lavan, his children, and the long-term unrest over Yosef’s fate. Shmuel’s life also had two stages – the first part, before he became a prophet, which is defined as לא שלים, and the second part of his life, when he is a prophet. In Moshe’s case, there is no break between his two names, because from the moment he was born the Torah described how he was טוב - ותרא אותו כי טוב הוא – And she saw about him that he was good. 

Along similar lines to Moshe having two stages of life, the Chasam Sofer also presents a novel approach to understand Moshe’s name, quoting the grammarian Wolf Heidenheim, saying that “Moi” means water in Egyption, and “she” means to draw (as in ‘from water’). So his name was actually Moi’she (he’s really bringing out his Hungarian tendencies in this interpretation!) (וכמ"ש בספר מאור עינים בקונטרס פילון וגם מייתי לי' החכם ר"ו היידענהיים כי בלשון מצרי מו"י מים ש"ה משיכה, ונקרא בלשון מצרי מויש"ה) In this view, he offers that he is called Moshe (1st time) having been drawn from the water, his past life, and Moshe (2nd time) based on his new life in which he will be tasked with drawing the Bnei Yisrael out of the Yam Suf. 

Rabbenu Bachaye offers different levels of interpretation: 

Pshat – Moshe was called once. But prophets hear an echo. See Tehillim 62:12 – “God spoke once but I heard twice.” 

Midrash: His Midrashic interpretation combines what was shared above from the Pesikta and Hadar Zekenim. 

Sechel (logic): A prophet is a little confused at the first calling. Were God to speak to him immediately, he would not understand what is going on. Thus the second calling, which allows the prophet to ready himself to receive the prophesy and understand the message. 

Kabbalah: He presents along the same lines as Rekanati on the duality of God’s mercy and judgment being called into the communication. 

Alshikh follows the “Sechel” approach of Rabbenu Bachaye, adding that the repetition is meant to assure to Moshe that he’s being addressed by God, and not by an angel. Further, it is meant to convey to him, “You have been Moshe at such-and-such level until now. Now you are a new Moshe, on a higher level. Prepare yourself and receive the message.” Moshe’s response of הנני, means “I am here and I am prepared to receive the message.” 

Shakh on the Torah (not the same author as on Shulchan Arukh) has an innovative suggestion based on the Midrashic interpretation that Moshe’s response of הנני conveyed “I am here for Kehuna/priesthood and I am here for kingship.” Shakh suggests that if you say MosheMoshe it can sound like MahShimusha - מה שמשה – what service do you want? Top that argument off with the fact that Moshe’s name twice has a numerical value of 690, plus the six letters equals 696, which is the same as תרצה (“do you want”) (off by 1 in gematria is still valid). Shakh gives a number of equations as to how Moshe’s responses related to this. Suffice it to say, though it’s all very cute, the Torah’s reporting is that God said Moshe twice. (see the first comment below) 

So what’s the real story? It is not my place to consider whether Moshe(-not-yet-)Rabbenu understood all the hidden messages alluded to in these commentaries. I imagine that he most likely was called in a manner that was loving, that was meant to make him feel comfortable and ready to process the information, which is a combination of the Midrashic approach of לשון חבה and the Sechel approach of Rabbenu Bachaye and Alshikh. 

 Perhaps Moshe was meant to contemplate in ensuing days and years how it all began, from those first moments of connection with the Almighty at the burning bush, through all the things he achieved in his life afterwards, and maybe over time he understood all those messages in hindsight.

Our luck is that all of our interpretation of the Torah is in hindsight, so we have the luxury of trying to figure these things out to best understand them. The other messages conveyed above, of Moshe having two distinct stages of life, of his being a unique caliber of prophet who received messages on different levels is certainly true for the greatest prophet ever.

Our take home is to remember that if we wish to communicate with love, sometimes a twinkle in the eye and a soft repetition of the name of the subject of our affection can be a powerful way to communicate that emotional connection.

Preparing for Olam Haba Means Not Being Afraid of Olam Haba

Parshat Vaychi 

by Rabbi Avi Billet

 In Pirkei Avos there are several teachings that encourage people to consider paths of behavior that prevent a person from coming to sin.

 • “Know what is above you – including a seeing eye, a hearing ear, and that all things are written down.”

 • “Know where you’re coming from, where you’re going, and before Whom you’ll need to give a reckoning for your deeds.”

 • “Rabbi Yaakov would say this world is a hallway leading into the next world. In this world you prepare to enter the banquet hall.” 

 There’s a pasuk in Koheles:

 קהלת ח:ח אֵ֣ין אָדָ֞ם שַׁלִּ֤יט בָּר֙וּחַ֙ לִכְל֣וֹא אֶת־הָר֔וּחַ וְאֵ֤ין שִׁלְטוֹן֙ בְּי֣וֹם הַמָּ֔וֶת וְאֵ֥ין מִשְׁלַ֖חַת בַּמִּלְחָמָ֑ה וְלֹֽא־יְמַלֵּ֥ט רֶ֖שַׁע אֶת־בְּעָלָֽיו׃ 

“No man has authority over the lifebreath—to hold back the lifebreath; there is no authority over the day of death. There is no mustering out from that war; wickedness is powerless to save its owner.” 

Rashi’s comment here brings to mind our Haftorah, in which King David is making preparations for his own death, reminding his son Shlomo that there are certain scores that need to be settled, some with rewards and some with punishments. In due time, Shlomo will find a way to honor his father’s final wishes. 

 Rashi notes on the words ואין שלטון (verse quoted above) that “the rulership of no king is recognized on the day he dies. You always see David referred to as “וְהַמֶּלֶךְ דָּוִד” (KING David), but in the Haftorah it says “And David’s days were close to [his] death” – he is not called King."

Torah Temimah notes once his death is pending, even though he is still alive, his kingship is no longer mentioned, to demonstrate that there is no rulership at the time of death. Being a ruler is a gift given to people in this world, but once one is dying, all matters of this world become irrelevant. Death is a very humbling experience. 

 The Midrash (Devarim Rabbah 9:3, based on Koheles 8:8) teaches us that we don’t always have the opportunity to plan ahead for these matters since the Angel of Death doesn’t wait for us, no matter how powerful we might be (like a king) or how much physical protection one might have. The passage concludes noting that even for Moshe Rabbenu, a time came when God said, “You are close to death.” 

 Which means that the task before us is clear. We have one opportunity of the lifetime we are gifted to use whatever power is at our disposal to make the most of our time on this earth, getting as close as possible to the Ribono Shel Olam. 

If we do this, we are a living embodiment of what we say in Adon Olam – בידו אפקיד רוחי בעת אישן ואאירא… 

In simple terms we are saying that we are entrusting our souls to Him. Whenever He takes it, we are ready and not afraid. 

 Which means that our task in this life is to truly be ready for that moment, in a manner in which when it comes, it comes, and it is OK. 

There is a song composed by Abie Rotenberg, "Neshomele." It’s presented as a conversation between an angel bringing a soul down to earth to be born, and after a musical interlude that represents the person’s life, the angel comes down to earth to bring the soul “back home.” 

In each part, the angel invites the soul to come, to not be afraid. And the soul’s responses, in both cases, are of fear of the unknown. Because where I am is good. 

But dear Malach’l, no, I don’t want to go, 

There is so much pain and evil, upon the earth below, 

Let me stay here up in heaven, where it’s safe and I’ll be pure, 

Please don’t make me go away, can’t you see I’m so afraid. 

 The angel assures him that he can accomplish wonderful things in this world, and so he “agrees” to make a go of life in this world. 

 When it’s time to die, shockingly, he doesn’t want to leave. 

But dear Malach’l, no! I don’t want to go, 

I’m not ready to go with you, where you take me, I don’t know 

Let me stay right where I am, there’s so much more I need to do 

Please don’t make me go away, can’t you see I’m so afraid. 

The angel reassures him: 

 I’ve only come to take you home, 

There is no need to fear your destination, 

You’ve earned a place right by the throne 

A place right by the throne. 

 Yaakov Avinu may have had similar reservations. Remember his response to Pharaoh when they met, and Pharaoh asked him his age. Yaakov complained about his miserable life. So much so that Chazal criticize Yaakov and claim that he lost YEARS of his life because of that flub. Where is your Hakaras Tovah for the gift of life? For your children? For all that God DID for you, even if you suffered? 

Malbim says that Yaakov made up for it in the opening of the parsha when the Torah tells us ויחי יעקב, that Yaakov lived and made the absolute most of his final 17 years in Egypt, seeing his sons reconcile, watching his grandchildren grow, focusing on their spiritual growth in whatever way he could influence and have input… and of course putting his house in order, with his own burial plans set, and making sure his final wishes were clear and would be carried out. 

Thank God, he had the blessing of ויקרבו ימי ישראל למות. He knew he was sick, getting closer to the end, and so he did it at that point. David lived less than half the years of Yaakov, and he too was blessed to know when he was near the end. 

 NASCK (National Association of Chevra Kadisha) reminds us that while some of us are “blessed” with that luxury, not everyone is blessed to know their time is coming to an end. 

 Our goal of this Shabbos is to take the message that we simply don’t know when it will happen, but we choose to live a life that is well aware that we could go at any time, and to therefore make the conscious choice to live a life that is aimed at getting to Olam Haba. 

 Whether we do so through Pirkei Avos, through the tefillot mentioned earlier, through saying Modeh Ani daily, thanking God for returning our souls to us, recognizing that He could have chosen to keep it, and for last night to be our last, but He DIDN’T, giving us a chance to make this new day an even more meaningful day, then we are living with purpose, and living to be a living example to our loved ones and friends, of what it means to carry God with us always. 

 Some of us may very much identify with the verse from Tehillim 23 - גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֢יא צַלְמָ֡וֶת לֹא־אִ֮ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י – “even as I walk through the valley of the shadow of death, I will fear no evil for you are with me.” 

 This is King David’s dirge. Radak explains this verse to mean “because David was in danger many times, he said ‘I fear no evil’ for on account of his great trust in God, he was never afraid that anything God would bring to him could be bad. ‘For You are with me’ – I [always] trusted that You are with me.” 

Why? Because that is how David lived his life. 

Let us learn from David and from Yaakov Avinu that we ought to live life in such a way that whenever our time comes, we are ready to go to Olam Haba, because of how we lived our lives. 

 And while we can certainly mirror the words of the Neshoma in the song who says “There’s so much more I need to do,” we can also take comfort in the angel’s message that “I’ve only come to take you home, and there is no need to fear your destination.”

 For all of us, in good health, and if we are so blessed… to 120. But let us merit to live every day to the max, so that indeed we never need fear – לא אירא רע כי אתה עמדי, whenever the Ribbono Shel Olam comes calling, we are ready, because we will be going to see an old friend, accompanied by an angel who wants the very best for us.

Yosef's Relationship to Pharaoh

Parshat Vayigash

by Rabbi Avi Billet

After revealing himself to his brothers, Yosef tells them to go home and to tell their father that he has become an אב to Pharaoh, and an אדון to all of Pharaoh’s household, and a משל in all of the land of Egypt. Then he says to tell their father “God has placed me as an אדון for all of Egypt.” 

The words presented above in Hebrew require explanation. Most of us would likely translate the word אב, for example, as a father, or a father figure. This would only make sense, however, if Pharaoh were a child-king (which isn’t impossible), or if he were insecure enough (or perhaps secure enough!) to see Yosef in that way. 

Rashi (quoting Bereshis Raba) says that אב means לחבר ולפטרון, simply translated as a colleague and a patron. 

Sifsei Chachamim explains that if the Midrash had simply said patron, it would imply that Yosef was above Pharaoh and could make decrees over him. Therefore he is described as a colleague as well, indicating that he has a similar power to be able to decree. Had he only been called a חבר (and not also a patron) the implication would be that he’d have to run any idea past Pharaoh before making it a rule or law. Having both titles indicates that he is a colleague, who also has similar power to Pharaoh and doesn’t need to ask permission. 

The Relationship Between Yosef and Leah's Four Oldest Sons

Parshat Miketz

by Rabbi Avi Billet

With the exception of Binyamin, the births of all of Yaakov Avinu’s children are recorded in Parshat Vayetze, in chapter 29 and 30. Half of Yaakov’s sons (the sons of Bilhah and Zilpah and Leah’s two youngest sons) do not have a speaking role in the Torah, and typically appear as part of the Bnei Yaakov, Bnei Yisrael, Achei Dinah, Achei Yosef, etc. Even the exception to this, when Yosef brings five brothers before Pharaoh (47:2) proves the rule. Firstly, they are not even identified in the text. Secondly, none are identified as specifically speaking. 

 [The identities of the five are disputed: One view is that they were Reuven, Shimon, Levi, Yissachar and Binyamin (Pesikta, Rashi on 47:2). The other view is that they were Zevulun, Dan, Gad, Naftali, Asher (Sechel Tov, Targum Yonatan, Rashi on Baba Kama 92a). Everyone agrees that Yehuda was NOT brought before Pharaoh, though for different reasons. Note how the second view includes Leah’s youngest son and the 4 sons of Bilhah and Zilpah] 

Yehuda and Tamar’s Relationship After Discovery

Parshat Vayeshev

by Rabbi Avi Billet 

The story of Yehuda and Tamar is familiar to regular parsha readers. Yehuda marries off his son Er to Tamar. Er dies for being “bad in God’s eyes” and so Yehuda gives the bereaved widow to Er’s brother, Onan. The Torah reports that Onan would spill his seed so as not to impregnate Tamar (hence the term ‘onanism’) so God caused Onan’s death as well. Fearing widowhood and singlehood for the rest of her days, Tamar disguised herself as a harlot on a crossroad, only to meet, by design!, one specific potential customer, her recently widowed father-in-law Yehuda, who does consort with her and impregnates her, all while being unaware of her true identity. 

 Upon discovering her pregnancy, and thus her faithlessness in (not) waiting for Yehuda’s third son, she is slated for punishment, which most assume was to be a capital punishment of burning. 

And Yaakov Was Left Alone

Parshat Vayishlach

by Rabbi Avi Billet

One of the most compelling images in the Torah, which you can easily find in varying artistic renderings through the centuries with a simple Google search, is of the tussle between Yaakov and the “Man” during the night before the anticipated reunion of Yaakov and Eisav after so many years apart. 

The Torah introduces that struggle with the phrase ויותר יעקב לבדו, which is typically translated to mean “Yaakov was left alone/by himself,” and on a simple level, it means he was the last one remaining after everyone had crossed the Yabok safely. 

 The English translation, owing to its idiomatic interpretation, is most ironic and contradictory. Yaakov may have been the last one there, but he surely was not left alone! If someone picks a fight with you, the person is not “leaving you alone.” 

Two Thefts, Exodus, and Survival

Parshat Vayetze

by Rabbi Avi Billet

Chapter 31, verses 19 and 20, present two thefts. The first is Rachel “stealing” her father’s terafim. The second is Yaakov “stealing” Lavan’s heart in that he doesn’t tell him of his departure from Lavan’s home, with his wives, children, and his belongings. 

Were these really both "thefts" in the traditional sense of stealing? Or is there a different kind of message being conveyed, despite the language of stealing being employed.

 Most of the commentaries in the Mikraos Gedolos Chumash focus on Rachel’s deed, ignoring Yaakov’s “theft” simply because Yaakov’s is clearly a figure of speech, but is not a crime, whereas Rachel actually takes objects that belong to her father.