Shmot: The Painting of Moshe

The following text is copied from a Dvar Torah by Rabbi David Walk at Yeshivat HaMivtar's website.

This story is cited in a new, highly recommended sefer by Rabbi Baruch Simon - Imrei Baruch on Shmot. He notes that it is famously found in the Tiferet Yisrael (Kiddushin 4:77) . Rabbi Simon informed me that his purpose in this sefer is to teach practical life lessons and that the fact that the Tiferet Yisrael cites the story is enough for him to use it.

Rabbi Eliyahu Hoffman cites the story as appearing in a book called Ohr Pnei Moshe (on Parshat Chukat), Noam Ha-Middos (88:2), and P'ri Ha'aretz (on Parshat Balak). He also notes that Midrash Eliyahu tells this story as happening with Aristotle and not Moshe Rabbeinu .

Nechama Leibowitz quotes the story without qualification (as I recall).

Rabbi Shlomo Aviner wrote an entire book in the defense of Moshe Rabbeinu's character against what he felt are inappropriate approaches. He devoted one chapter to arguing against the validity of this story and to strongly stating that it should not be told.

Schneir Leiman wrote an article based on his vast research on the subject. He traces it back to a Greek source. In the end he says that whether people like this story a lot or rail against it as inappropriate depends on people's world view. People that believe that the highest level is to do mitzvot naturally would tend to dislike this story. Those who feel that the highest level is to do mitzvot via having worked to want to do them because G-d said to would tend to favor this story in this form. (The Rambam compromises and says that when it comes to logical mitzvot with clear reasons, then the mitzvot should be done naturally. But when the reason eludes us then we need to work to do it, even if it feels against our nature, just because G-d commanded these actions.)

Here it is:

"There is a great story about Moshe Rabbeinu's merit recorded in the commentary Tiferet Yisrael on the Mishnah. 'When Moshe brought the Jews out from Egypt all the nations heard and trembled. And they wondered greatly concerning this man, Moshe, who by his hand so many miracles were wrought.

Therefore, one Arabian king decided to send his royal artist to portray Moshe's image and bring it to him. When he brought back the picture, the king gathered all the occult scholars of the realm. He asked them to analyze the physiognomy before them and reconstruct all his character traits for the purpose of discerning whence his power derived.

They came as a group before the king and said, "If we were to report on this famous man as portrayed in this painting, we would have to declare that this is an extraordinarily evil individual. His traits include vanity, avarice, coldhearted-ness, in short all the negative traits in the world.? The king exploded, 'How can this be?! Haven't I heard from every source available the exact opposite of this?' The gathered scholars trembled. An argument broke out between the artist and the scholars each claiming the incompetence of the other.

The king who burned to know the truth, traveled to the camp of Israel in the desert. He went with cavalry and chariots, and entered the camp. Upon his entry he saw Moshe, the man of God, in the distance and rushed up to him pulling out the picture as he went. And he looked exactly as portrayed in the drawing. His heart felt faint, and he was overwhelmed by doubts.

He approached Moshe, bowed before him, and related all that had transpired. He said, 'At first I thought the artist missed the true image, but now I see he hit the mark, so it must be that my scholars have failed me.'

But Moshe, the man of God, responded, 'No, both your painter and your scholars are wonderful in their abilities. But you should know, that if I were like my true nature as was described to you, I'd be as useful as dry wood...I am not embarrassed to tell you that all the shortcomings and failings which were judged within me are all connected to my nature, and perhaps even more than they surmised. And I, with great strength, have combated and defeated them, until I have acquired for myself an opposite, second nature. And it's for this very reason that I am respected both in heaven above and earth below."