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Moses at the Bush

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Moses' Divine Encounter
TANAKH
In Exodus 3:2-5, Moses encounters God through a burning bush that miraculously remains unconsumed. God commands Moses to remove his sandals because the ground he stands on is holy, emphasizing the sacredness of the location. This encounter marks a pivotal moment, preparing Moses for his divine mission.
A messenger of יהוה appeared to him in a blazing fire out of a bush. He gazed, and there was a bush all aflame, yet the bush was not consumed. Moses said, “I must turn aside to look at this marvelous sight; why doesn’t the bush burn up?” When יהוה saw that he had turned aside to look, God called to him out of the bush: “Moses! Moses!” He answered, “Here I am.” And [God] said, “Do not come closer! Remove your sandals from your feet, for the place on which you stand is holy ground!”
Exodus 3:2-5
Moses and Joshua's Divine Orders
MUSAR
The differences in the commands given to Moses and Joshua reveal deeper insights into their respective missions and the nature of the holy ground they stood on. Rabbi Isaiah HaLevi Horowitz, in his 17th-century work Shenei Luchot HaBerit, contrasts the biblical narratives of Moses at the burning bush and Joshua at Jericho to uncover profound spiritual lessons.
Exodus 3,5, tells Moses to remove both his sandals, whereas in Joshua 5,15, we find the latter commanded to remove only one of his sandals. Why? There are three differences in the two stories. A) Moses is asked to remove "your sandals," i.e. plural. B) Here we read that the earth Moses stands on is holy, i.e. אדמת קודש. In the book of Joshua the word "soil," אדמה is missing. C) In the book of Joshua, it is reported that Joshua complied, i.e. ויעש כן, he did so. This comment is missing in the case of Moses.
Shenei Luchot HaBerit, Torah Shebikhtav, Shemot, Derekh Chayim 6
The Radicalism of the Burning Bush
TANAKH
The story of the Exodus introduces radical ideas through the mistranslation of the three keywords with which God identified Himself to Moses at the Burning Bush. Rabbi Jonathan Sacks explores the profound implications of God's self-identification to Moses and how it has been misunderstood over time.
Some measure of the radicalism that is introduced into the world by the story of the Exodus can be seen in the sustained mistranslation of the three keywords with which God identified Himself to Moses at the Burning Bush.
I Believe; A Weekly Reading of the Jewish Bible, Shemot; Faith in the Future 2
The Symbolism of Moses' Wonders
CHASIDUT
The three wonders performed by Moses prefigure future events in Israel's history. In the Hasidic commentary Mei HaShiloach, Rabbi Mordechai Yosef Leiner of Izbica offers a mystical interpretation of these wonders, focusing on Moses' encounter with the burning bush as a revelation of divine power and preparation for his mission.
“Go then and gather the elders of Israel … but behold, they will not believe me ….” (Shemot, 3:16–4:1)
Moshe actually trusted that they would believe him, for if God sent him surely he would succeed. Yet still, he said that it is not befitting that the messenger sent from God should not possess the power to sway their hearts into listening to him, yet should rather have to plead with them. “And God said to him, what is that in your hand? And he said, a staff. And He said, cast it to the ground, and he cast it to the ground, and it became a snake …” (Shemot, 4:2–3)…
Mei HaShiloach, Volume I, Exodus, Shemot 3
The Burning Bush Symbolism
MIDRASH
The encounter between Moses and the thorn-bush is rich with symbolic meaning, representing the relationship between Israel and the nations of the world. Pirkei DeRabbi Eliezer, an eighth-century midrashic work, offers a profound interpretation of this biblical event, explaining the enduring and transformative power of Israel and the Torah.
Why did He show unto Moses the fire in the midst of the thorn-bush? || But the fire refers to Israel, who are compared to fire, as it is said, "And the house of Jacob shall be a fire" (Obad. 18). The thorn-bush refers to the nations of the world, who are compared to thorns and thistles. He said to him: Likewise shall Israel be in the midst of the nations. The fire of Israel shall not consume the nations, who are compared to thorns and thistles; but the nations of the world shall extinguish the flames of Israel—(these flames) are the words of the Torah…
Pirkei DeRabbi Eliezer 40:9
Moses' Spiritual Elevation
KABBALAH
The command to Moses was a directive for him to separate from his wife in order to cleave to the Shechinah, highlighting a spiritual elevation and attachment to holiness. The Zohar, a foundational work of Jewish mysticism, offers deep spiritual interpretations of biblical events, including Moses' encounter with the Divine Presence.
R. Hezekiah adduced here the verse: “Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Ex. 3, 5). ‘This verse’, he said, ‘has been explained as an injunction to Moses to separate from his wife so as to cleave to the Shekinah. The term “holy ground” denotes the Shekinah, to whom Moses attached himself at that moment.
Zohar, Pekudei 4:34
The Multifaceted Names of God
JEWISH THOUGHT
At the burning bush, God revealed His name to Moses. God's names embody different aspects of His nature, including judgment, mercy, and warfare. In Nefesh HaChayim, Rabbi Chaim of Volozhin delves into the multifaceted meanings of God’s names and their profound implications for understanding His divine actions and attributes.
And this is what those of blessed memory stated in Sh’mote Rabba, chapter 3: “‘The God-Elohi”m of your ancestors sent me to you’(Shemot 3:13)—At that moment, the [the nature of] his task was clarified to Moshe… . At that moment Moshe was requesting that the Holy One (blessed be He) should tell him the great name… . Said the Holy One (blessed be He) to him (to Moshe): You desire to know My name? I am named according to My actions. At times I am called using the name Ei”l Sha-d”ai, Tz’va”ot, or Elohi”m or YHV”H…
Nefesh HaChayim, Gate II 3:1
Divine Promise Revealed
COMMENTARY
The phrase 'ehyeh asher ehyeh' reveals God's promise to be present with Moses and the Israelites, offering profound theological insights. Everett Fox’s interpretation, influenced by Buber and Rosenzweig, emphasizes the significance of God's assurance of presence and commitment.
God’s answer is one of the most enigmatic and widely debated statements in the Hebrew Bible (the reader will want to consult Childs for a full bibliography). What does ehyeh asher ehyeh mean? One’s suspicions are aroused from the outset, for the answer is alliterative and hence already not easy to pin down; the poetics of the phrase indicate both importance and vagueness or mystery. There is some scholarly consensus that the name may mean “He who causes (things) to be” or perhaps “He who is…
The Five Books of Moses, by Everett Fox, Exodus, Part I; The Deliverance Narrative, At the Bush; The Call 8
Understanding G-d's Essence
JEWISH THOUGHT
The intellectual and theological challenge of comprehending G-d's true nature is profound and central to Jewish thought. In his 11th-century work, Duties of the Heart, Bachya ibn Pekudah explores the significance of the name 'Ehe-ye' as a means of conveying G-d's essence to the Israelites.
Since it is not possible for our intellects to grasp His true nature, when referring to His glorious essence the scripture describes Him as the G-d of the choicest of His creations, rational or otherwise. Therefore, when Moshe Rabeinu asked G-d "when the Israelites ask me what is His name, what should I answer them?", G-d answered him: "so shall you say to the descendants of Israel: 'Ehe-ye' sent me to you'". And since G-d knew that the Israelites would not understand the true nature of this name (Ehe-ye), He added an explanation and said: "thus should you say to the Israelites: "The L-ord…
Duties of the Heart, First Treatise on Unity 10:50
The Lofty Soul in Moses' Vision
HALAKHAH
The vision shown to Moses teaches that the soul can remain lofty and unembodied even while residing in a physical body. Rabbi Aryeh Leib HaCohen Heller, in his 18th-century work Shev Shmateta, uses this vision to illustrate the separation of physicality and spirituality.
(Lamed) In order to satisfy the soul of the enlightened reader about this matter of separation – as at first glance, the heart of a person will [wonder] how such friends, the connection of which is ‘bound with thick ropes,’ can separate without any trace of the one remaining in his neighbor – I will say that this topic and its illustration was shown by the Holy One, blessed be He, to Moshe at the beginning of the Lord’s speaking to him. As it is written (Exod. 3:2-5), “He gazed, and there was a bush all aflame, yet the bush was not consumed…
Shev Shmateta, Introduction 15
Ritual of Moses' Encounter
TALMUD
The ritualistic approach to Moses' divine encounter offers a unique, step-by-step spiritual practice. This ancient ritual involves carving a bush over several days while reciting specific verses from Exodus 3:2-4, which recounts Moses' divine encounter.
On the first day, let him carve the bush a little, and recite: “And an angel of the Lord appeared to him in a flame of fire from within the bush and he looked and behold the bush was aflame in fire and the bush was not consumed” (Exodus 3:2). On the following day, let him carve the bush a little more and recite: “And Moses said: I will turn aside now, and see this great sight, why the bush is not burned” (Exodus 3:3). On the following day, let him carve the bush a little more and recite: “And the Lord saw that he turned aside to see and…
Shabbat 67a:3
Reluctant Leader's Humble Beginnings
COMMENTARY
Moses, despite being chosen by God, hesitates and shows reluctance to accept his divine mission. Rabbi Adin Steinsaltz’s modern translation and commentary on the Hebrew Bible provides a clear and engaging exploration of Moses' humility and reluctance at the burning bush.
Despite all the assurances of God, Moses did not want to accept his task: He said: Please, my Lord, please send by means of anyone else whom You will send.
Steinsaltz on Exodus 4:13
Moses' Readiness to Serve
MIDRASH
Moses' consistent response of 'Hineni' ('Here I am') to God's calls highlights his unwavering readiness and willingness to serve. The Sifra, an ancient midrash on the book of Leviticus from the land of Israel, explores the significance of Moses' response, reflecting his humility and dedication.
11) And whence is it derived that for every kriyah he said "Hineni" ("Here I am")? From (Shemoth 3:4): "… and He said … 'Hineni.'" — whereby we are taught that all the kriyoth were answered "Hineni." (i.e., Just as "and He said" indicates that all the kriyoth were "Moshe, Moshe," so does it indicate that all of them were answered "Hineni.")
Sifra, Vayikra Dibbura DeNedavah, Chapter 1 11
Chorev Versus Sinai
COMMENTARY
The distinction between Chorev, where Moses encountered God at the burning bush, and Mount Sinai offers a deeper understanding of this pivotal event. Jacob ben Asher, in his Tur HaArokh, explores the geographical and terminological nuances of these significant biblical locations.
בחורב לאמור, “at Mount Chorev, saying;” Nachmanides writes that Chorev is not a mountain but a region adjoining Mount Sinai where the Israelites were encamped during that year. [In light of Exodus 33,6, where Chorev is clearly described as a mountain, this is somewhat difficult to follow. Ed.] Nachmanides is aware of the difficulty and suggests several alternatives, basing himself on the fact that Sinai is both referred to by the Torah on some occasions as a mountain, and on other occasions as a region in the desert…
Tur HaArokh, Deuteronomy 1:6:1
Moses' Divine Mission
SECOND TEMPLE
God directly encourages Moses and provides miraculous signs to assure him of divine support in his mission to liberate the Hebrews from slavery. Josephus, in his first-century historical work, recounts the biblical story of Moses, emphasizing God's support and the miracles performed to convince the Israelites and Egyptians of his divine mission.
3. But God persuaded him to be courageous on all occasions, and promised to be with him, and to assist him in his words, when he was to persuade men; and in his deeds, when he was to perform wonders. He bid him also to take a signal of the truth of what he said, by throwing his rod upon the ground, which, when he had done, it crept along, and was become a serpent, and rolled itself round in its folds, and erected its head, as ready to revenge itself on such as should assault it; after which it become a rod again as it was before…
The Antiquities of the Jews 2:12:3
Moses and the Burning Bush, James Tissot, 1896-1902
Moses and the Burning Bush, James Tissot, 1896-1902

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