בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah
Nonbinary Hebrew Project:
B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah
Feminine God Language:
Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah
(ד) ... הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:
(ה) הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ:
(4...Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
(5) He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no [anashim] men, strive to be a man [ish].
And he saw that there was no man - before whom to report this iniquity. For all around him were traitors and haters of Israel. And he struck the Egyptian... In a place where there was not an ish, he strived to be an ish.
At this point in his young life, the frequently recurring term ish, man, together with a reprise of the Herbew root r-'-h, to see, hold the key to Moses' quest. On one level, Moses literally seeks a "man," a male role model in his life. ALthough much has been said about the heroic women who raised him, Moses' father is curiously absent from the account of his upbringing, and perhaps now Moses seeks to fil lthat void. But on a more figurative level, Moses seeks a community of "men," of decent human beings who share his core values. If we were to translate the Hebrew term ish into colloquial Yiddish, we would say that Moses is a mensch, a morally upright, principled human being, on a quest for a community of likeminded people. To assume his role as leader, Moses seeks emotional and ideological affiliation with those around him. But which people will fill this role?
....
Despairing of finding a "man" among the Egyptians, Moses goes out a second time, this time focusing onthe Israelites, whom he intuitively believed to be his "brothers" (Exod. 2:11). But Moses finds the Hebrews acting in much the same way as their oppressors. Like the Egyptian taskmaster who struck n-k-h, a Hebrew slave, one Hebrew slave now strikes, n-kh-h, another. Despite the similarity in their behavior, Moses speaks to the aggressr rather than striking him. Perhaps he expects more from the Hebrew because of the boold ties he shares with him, or perhaps he assumes that the Hebrews, as victims of oppression will more readily accept his reproach. In any case, Moses attempts to reason with his assailant by asking, "Why do you strike your fellow?" (2:13). But again his hopes are shattered as the the Hebrew lashes out with the ironic invective: "Who made you an ish who is chief and ruler over us?" (v. 14). This taunt is the unfortunate response to Moses' sincere search for an ish. Not only is there no other ish to be found, but he is now ridiculed for is own efforts to act as one.