Partner in Pain

When Paroh’s daughter opened the basket and saw Moshe it says והנה נער בכה, behold, a youth was crying—referring to Moshe.[1] The Gemara[2] questions these words והנה נער בכה, since the Torah called him a child (ילד)[3] which could mean an infant and then it calls him a youth implying an older person. The Gemara explains הוא ילד וקולו כנער, he was an infant but his voice was like that a youth (i.e. much deeper). R’ Meir Shapiro gave the following explanation: People cry, whether they are babies or adults. What is the difference between a baby crying and a mature person crying? A baby cries for selfish reasons—because he is hungry, needs a diaper change and the like. A baby is unable to cry for others, in contrast to a mature person. הוא ילד וקולו כנער means that although he was a child, his voice was like that of one who was older. That is to say, although he was saved by Basya, he still felt the pain of his brethren in the enslavement.[4] This is why he was crying![5] 

R’ Hanoch Teller writes a story he personally witnessed regarding a young man, Jamie, who had recently become Torah observant and went to immerse in a busy Mikva in Yerushalayim. As he walked towards the Mikva, he held his hands over his arms, attempting to cover his tattoos. As he stepped into the Mikva, he slipped and the tattoos that lined his biceps were now exposed for all to see. At an earlier time, Jamie had viewed his tattoos with pride, but that afternoon he felt humiliation. An elderly Jew stepped forward and in a heavily accented English declared, “Look here, I also have a tattoo.” Stretching out his frail arm, the man pointed to the row of numbers tattooed on his arm. “It seems we have both come a long way.”

Moshe told Yisro כי יהיה להם דבר בא אלי, when the people have a matter, one comes to him and he (Moshe) judges between the two people…[6] The wording is inconsistent as it begins in the plural—להם—and then continues in the singular—בא אלי. Why doesn’t it say באים אלי, in the plural, just as it began in the plural? The Chassan Sofer[7] (1835-1883) explains that when someone came to Moshe with a problem it became Moshe’s problem, since he cared[8] and felt their pain.[9] So, people came to Moshe with their issues (כי יהיה להם דבר) and then בא אלי, the issues became Moshe’s. אלי refers to Moshe, not the ones who came to him. Consequently, it is in the singular.

R’ Zeira was asked במה הארכת ימים, with what did you merit longevity. Among what he mentioned was לא ששתי בתקלת חבירי, I didn’t rejoice when my friend stumbled.[10] What is the novelty of this, since this is basic decency? R’ Yitzchak Vorka[11] (1779-1848) explains it in a different light: I couldn’t be happy with my Simcha while my friend was going through a difficult time.[12]

Rabbi Alt merited to learn under the tutelage of R’ Mordechai Friedlander Ztz”l for close to five years. He received Semicha from R’ Zalman Nechemia Goldberg. Rabbi Alt has written on numerous topics for various websites and publications and is the author of the Sefer, Fascinating Insights: Torah Perspectives On Unique Topics. His writings inspire people across the spectrum of Jewish observance to live with the vibrancy and beauty of Torah. He lives with his wife and family in a suburb of Yerushalayim where he studies, writes and teaches. The author is passionate about teaching Jews of all levels of observance.