Shemos 5782
Moshe Rabbeinu is described as having grown up twice. As a small child, the Torah notes ויגדל הילד—the boy grew up and could no longer be weaned by his own mother, who was serving as his wet nurse after being drawn out of the water by the princess. Immediately following, in the very next pasuk, we are told again that ויגדל משה—Moshe grew up.
Why the repetition? Rashi explains that the second term refers not to Moshe’s physical maturation, but his stature. Moshe was appointed to a position of authority within the Egyptian political hierarchy. This serves as a critical introduction to what the Torah next describes:
וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃
שמות ב:יא–יב
And it was in those days that Moshe became great. And he went out to his brothers and saw their burden. And he saw an Egyptian man striking a Hebrew man from amongst his brothers. And he turned this way and that and he saw that there was no one else, and he struck the Egyptian and buried him in the sand.
Shemos 2:11-12
Moshe’s initial heroics on behalf of his people did not occur in a vacuum. Moshe first achieves a high degree of stature—comes into a position of leadership and authority—and then proceeds to act. In making this point, the Torah is both emphasizing that success is a worthy pursuit, and also that there is a proper way of relating to success once it comes.
Though pursuit of success may seem to be an obvious undertaking to many, others experience a genuine fear of success. This is a condition that can stem from many sources. But from a Jewish vantage point, there is one that is worthy of specific consideration: the belief that professional success is out of line with Jewish ideals. Status and power are the fuel of arrogance and there is little that classic Jewish self-development considers more abhorrent than that. The mental picture of the financial success story who has become overwhelmed by materialism, pride, and self-indulgence is enough to give serious pause to anyone who takes their own character seriously.
Still others may use examples of success gone awry more as mere rationalizations for not shooting higher. They may actually be beset by fear of failure, of not achieving the professional goals they set for themselves, but deflect those fears by pointing to those who have become corrupted by their own success. Outwardly it’s, “Aim higher? What, and become like him?!” While inwardly, it’s more, “I’m so glad he let me off the hook. I think I’d fall on my face if I tried.”
For either group, Moshe’s resume is worth considering. That the Torah highlights the fact that his heroism came specifically after achieving new standing in Egyptian society is instructive. Achievement begets a sense of ability, raises self confidence, and creates a reserve of social capital to be spent. Moshe may feel capable of acting now specifically because he has the standing to do so. He can take risks now that perhaps he previously could not have.
This is a reality we must keep in mind as we develop—or perhaps shy away from developing—our ambition in the public or professional sphere. Not only is success in these areas not necessarily at odds with becoming the people that Judaism demands we be, but it may well facilitate some of our loftier spiritual goals. Greater earning power, professional achievements, and receiving accolades at work can translate into being more charitable, self-confidence to tackle new chessed or learning projects, and social clout that can create communal leadership opportunities.
Success is not bereft of merit and we should neither view it as inherently at odds with virtuous living, nor use that narrative as justification for small thinking and a lack of ambition.
There’s a “but”.
Moshe’s communal conscientiousness is not only made possible by his public achievements, it also serves as a necessary approbation of them. It is not wrong to be concerned by the specter of what we may become should we taste success. And it is those very concerns that must inform our decisions and our behavior when it happens. “Moshe became great and went out towards his brothers.” If we become great and do not turn towards those in need, we haven’t become very great at all.
Professional ambition is not at odds with Torah living and ideals. But what fuels it may well be. The Torah places its imprimatur upon Moshe’s achievements in Egyptian society only through a description of the communal-mindedness that he then exhibits. If we are motivated to climb the corporate ladder because of the opportunities it will afford us in life’s most critical realms—providing for our family, caring for our community, dedicating ourselves to spiritual pursuits—then our success will be integrated into our system of values, rather than falling outside it.
Perhaps it was these thoughts that Hillel had in mind when he authored the famous words, “אם אין אני לי מי לי, וכשאני לעצמי מה אני?—If I’m not for myself, who will be for me? And if I am only for myself, what am I?” We should not presume that success will come our way as we sit in a corner passively awaiting it. Success takes ambition and cunning and determination. But we should not consider these traits to be at odds with proper middos, nor the success that they may generate to be an inappropriate state for the humble eved Hashem. And yet it is critical that success be sought for the right reasons and that it not become an end in of itself. The successful person must always remember, “If I am only for myself, what am I?”