
“אָסֻרָה־נָּא וְאֶרְאֶה” — Leadership Begins When You Stop Walking
Redemption does not begin with Moshe speaking, leading, or confronting Pharaoh.
It begins with Moshe stopping.
The Torah records a quiet moment that determines everything that follows:
“וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה”
[“And Moshe said: ‘Let me turn aside now and see this great sight.’”] (Shemos 3:3)
Chazal and the mefarshim hear in this sentence the birth of leadership. Moshe does not yet know he is standing before Hashem. He does not yet know this moment will shape Jewish history. What distinguishes him is not insight, but attention.
Leadership, the Torah teaches, begins when a person refuses to walk past suffering as if it were normal.
Rashi’s comment here is deceptively simple and profoundly demanding. He explains that Moshe’s merit lies in the fact that he did not ignore what he saw. He interrupted his path to notice.
In a world where pain is ubiquitous, attention is costly. To stop walking means:
Rashi teaches that Hashem does not reveal Himself to one who rushes past the unusual. Revelation waits for those willing to pause.
The Burning Bush does not call out first.
Moshe notices first.
Chassidus deepens Rashi’s insight. Egypt is not only a place of suffering; it is a culture of habituation. When affliction becomes background noise, conscience dulls.
Moshe’s greatness is that he refuses habituation.
The fire has not yet spoken. The bush has not yet addressed him. Moshe’s response precedes revelation. He does not wait for instruction to care.
This is the Torah’s critique of passive righteousness:
holiness that requires command before compassion has already failed.
Stopping is not neutral.
To turn aside is to accept that what you see now belongs to you. Once you notice, you are no longer innocent.
Moshe’s pause is an act of courage. He does not yet know the cost of seeing — but he accepts it anyway.
Leadership does not begin with answers.
It begins with refusal to look away.
Part I of the series taught that Hashem is present within suffering. Part II teaches the complementary truth: Divine presence demands human response.
The sneh alone does not redeem.
Moshe’s attentiveness activates the encounter.
This is why the Torah structures the moment as it does:
Revelation follows attention.
Immediately after Moshe turns aside, Hashem commands:
“שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ”
[“Remove your shoes from upon your feet.”]
Shoes protect us from contact. They allow us to traverse harsh terrain without feeling it.
Leadership requires removing insulation.
To stand on holy ground is to feel it — fully, vulnerably, without buffering.
Moshe’s attentiveness is not abstract concern. It is embodied presence.
Moshe becomes Moshe because he sees honestly.
This moment defines Torah leadership forever:
A leader is one who allows suffering to slow him down.
Modern life trains us to keep moving:
The Torah offers a counter-practice:
stop walking.
You do not need answers.
You do not need solutions.
You need attention.
Redemption begins when someone says: I cannot pass this by.
The Burning Bush teaches that Hashem is present within suffering.
Moshe teaches that presence demands response.
Between fire and redemption stands a single human act:
אָסֻרָה־נָּא וְאֶרְאֶה — let me turn aside and see.
Leadership begins there.
Not with power.
Not with command.
But with the courage to stop walking.
📖 Sources


“אָסֻרָה־נָּא וְאֶרְאֶה” — Leadership Begins When You Stop Walking
Redemption does not begin with Moshe speaking, leading, or confronting Pharaoh.
It begins with Moshe stopping.
The Torah records a quiet moment that determines everything that follows:
“וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה”
[“And Moshe said: ‘Let me turn aside now and see this great sight.’”] (Shemos 3:3)
Chazal and the mefarshim hear in this sentence the birth of leadership. Moshe does not yet know he is standing before Hashem. He does not yet know this moment will shape Jewish history. What distinguishes him is not insight, but attention.
Leadership, the Torah teaches, begins when a person refuses to walk past suffering as if it were normal.
Rashi’s comment here is deceptively simple and profoundly demanding. He explains that Moshe’s merit lies in the fact that he did not ignore what he saw. He interrupted his path to notice.
In a world where pain is ubiquitous, attention is costly. To stop walking means:
Rashi teaches that Hashem does not reveal Himself to one who rushes past the unusual. Revelation waits for those willing to pause.
The Burning Bush does not call out first.
Moshe notices first.
Chassidus deepens Rashi’s insight. Egypt is not only a place of suffering; it is a culture of habituation. When affliction becomes background noise, conscience dulls.
Moshe’s greatness is that he refuses habituation.
The fire has not yet spoken. The bush has not yet addressed him. Moshe’s response precedes revelation. He does not wait for instruction to care.
This is the Torah’s critique of passive righteousness:
holiness that requires command before compassion has already failed.
Stopping is not neutral.
To turn aside is to accept that what you see now belongs to you. Once you notice, you are no longer innocent.
Moshe’s pause is an act of courage. He does not yet know the cost of seeing — but he accepts it anyway.
Leadership does not begin with answers.
It begins with refusal to look away.
Part I of the series taught that Hashem is present within suffering. Part II teaches the complementary truth: Divine presence demands human response.
The sneh alone does not redeem.
Moshe’s attentiveness activates the encounter.
This is why the Torah structures the moment as it does:
Revelation follows attention.
Immediately after Moshe turns aside, Hashem commands:
“שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ”
[“Remove your shoes from upon your feet.”]
Shoes protect us from contact. They allow us to traverse harsh terrain without feeling it.
Leadership requires removing insulation.
To stand on holy ground is to feel it — fully, vulnerably, without buffering.
Moshe’s attentiveness is not abstract concern. It is embodied presence.
Moshe becomes Moshe because he sees honestly.
This moment defines Torah leadership forever:
A leader is one who allows suffering to slow him down.
Modern life trains us to keep moving:
The Torah offers a counter-practice:
stop walking.
You do not need answers.
You do not need solutions.
You need attention.
Redemption begins when someone says: I cannot pass this by.
The Burning Bush teaches that Hashem is present within suffering.
Moshe teaches that presence demands response.
Between fire and redemption stands a single human act:
אָסֻרָה־נָּא וְאֶרְאֶה — let me turn aside and see.
Leadership begins there.
Not with power.
Not with command.
But with the courage to stop walking.
📖 Sources




“The Burning Bush — Presence, Attention, and the Shape of Redemption — Part II
‘אָסֻרָה־נָּא וְאֶרְאֶה’ — Leadership Begins When You Stop Walking”
וְהָלַכְתָּ בִדְרָכָיו
At the Burning Bush, Hashem models presence within suffering; Moshe mirrors this Divine way by turning aside to see. Emulating Hashem’s ways here means refusing indifference—entering the space of affliction without fleeing or normalizing it. Moshe’s pause embodies Divine conduct translated into human action: attentiveness that precedes command. Parshas Shemos teaches that walking in Hashem’s ways begins with moral availability—the courage to stop, notice, and accept responsibility for what one sees.
וּבוֹ תִדְבָּקוּן
Chazal understand deveikut as cultivated attachment through proximity to those aligned with Divine truth. Moshe’s turning aside places him within the orbit of revelation before instruction is given. Leadership forms by cleaving to awareness itself—standing where Presence is disclosed. Parshas Shemos thus frames deveikut as attentiveness that draws one near to Hashem and to those who live with open eyes, shaping responsibility through closeness rather than distance.
אֶת־ה׳ אֱלֹקֶיךָ תִּירָא
Moshe’s removal of his shoes after turning aside expresses yirah as embodied awareness. Reverence here is not terror, but sensitivity—the recognition that one stands on holy ground once attention has been given. Parshas Shemos teaches that fear of Hashem arises when a person allows suffering and sanctity to be felt rather than buffered. This mitzvah is fulfilled when attentiveness leads to humility, grounding leadership in reverent responsibility.


“The Burning Bush — Presence, Attention, and the Shape of Redemption — Part II
‘אָסֻרָה־נָּא וְאֶרְאֶה’ — Leadership Begins When You Stop Walking”
Parshas Shemos frames the first act of leadership not as speech or command, but as attentiveness. Before Moshe receives any instruction, he chooses to turn aside from his path upon noticing the burning bush—“אָסֻרָה־נָּא וְאֶרְאֶה.” Rashi emphasizes that Moshe’s merit lies in his refusal to ignore what he sees; revelation follows his willingness to pause. The Torah thus teaches that Divine presence alone does not initiate redemption—human attentiveness activates encounter. By stopping, Moshe rejects the normalization of suffering that defines exile. Only after this act of moral attention does Hashem call Moshe by name and command him to remove his shoes, signaling embodied responsibility. Shemos establishes that leadership begins when one interrupts routine to notice affliction and accepts the obligation that awareness brings.

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