In Parashat Shemot, which opens the Book of Exodus, we are introduced to the formative experiences of Moshe Rabbeinu. The narrative describes Moshe going out to his kinsfolk, witnessing their labors and seeing an Egyptian beating a Hebrew: “He turned this way and that (vayifen koh va-koh) and, seeing no one about, he struck down the Egyptian and hid him in the sand.”
The following day, Moshe attempted to intervene in a fight between two Hebrews, only to be challenged by the offender: “Who made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian?” Fearing Pharaoh’s retribution, Moshe fled to Midian.
The depth of the word 'koh'
To understand Moshe’s initiative, one must analyze the Hebrew word koh (כה). Though it is a small, two-letter word, it carries layers of depth essential to the biblical text. In the Bible, koh appears hundreds of times, most frequently within the prophetic phrase “koh amar Hashem” (“Thus said Hashem”). Its primary meanings are “thus,” “so” or “like this.”
According to Gemini.ai, the uses of koh can be divided into four categories: pointing (“koh va-koh”), measure (“ad koh” - “until now/therer”), representation (“So - like the stars in heaven - shall your offspring be”) and formal opening (“koh amar” - thus said).
Linguistically, koh differs from the word ken (“yes”/“so”). While ken confirms an existing state, koh is an active word that demands immediacy, presence and expresses precision. Furthermore, koh almost always indicates a forward-looking outlook. Prophets use it to make present the obligation to prepare for the future. This is emphasized at the Burning Bush, where God tells Moshe: “Thus (koh) shall you say to the Israelites, ‘Ehyeh (I will be) sent me to you’”. Whether it is Pharaoh announcing a harsher reality: “Thus says Pharaoh: I will not give you straw” or a biblical oath looking toward future consequences, koh signals a transition in time and action.
Interpreting 'vayifen koh va-koh'
The unique double appearance of the word in the verse “vayifen koh va-koh” (“He turned this way and that”) suggests a deeper meaning than merely checking for witnesses. Midrashic tradition suggests Moshe looked into the future and saw that no righteous descendants would ever arise from that Egyptian.
Rabbi Yitzchak Don Abarbanel offers a different interpretation of these two future ways:
● One side: Moshe considered the practical risks, wondering why he should involve himself in such trouble and risk being killed by the Egyptian.
● The other side: Moshe realized that a morally superior person cannot look upon oppression and that “in a place where there are no people, it is fitting that one strives to be a man.”
Moshe looked at a reality that had lasted hundreds of years and took the initiative to change it. As he was "of the regime," making change within the successful Egyptian economy and societal structure was nearly impossible. In this context, “vayifen koh” was a look at the difficult political-economic situation, while “va-koh” was a look toward proper values and his personal identity as a Jew. The Netziv adds that Moshe sought counsel or a way to lodge a legal complaint but found only a “gathering of traitors” forcing him to act alone.
The judge and the 'sar' (chief)
The difficulty of bringing change is further seen when Moshe intervenes with the fighting Hebrews. The accusation, “Who made you chief (“sar”) and ruler over us?” parallels the “koh va-koh” analysis. This relates to the duties of a judge: while some halachic authorities suggest a judge may avoid a ruling if their life is threatened, others argue that a judge is forbidden from changing a decision even under threat. A judge must not view the role as a career or privilege, but as a mission. As the Shulchan Aruch states, judges cannot avoid the "trouble" of judgment; they are obligated to bear the burden of the community and their decision.
The Hebrew word for chief - “sar” (שר) - echoes Jacob’s struggle when he was renamed Israel because he "striven" (sarita) with God and men. Accordingly, the role of a “sar” is to confront reality and act to change it, rather than satisfying the immediate desires of voters.
Thus, the two aspects of “vayifen koh va-koh” represent the dual role of leadership:
● The judge: Turning toward what is worthy and right to advance (koh).
● The chief (sar): Confronting existing laws to reformulate them for the future, even at the cost of one's personal status or power (va-koh).
Moshe’s Legacy
Moshe’s worthy deed was met with rejection, leading him to realize that the Israelites were not yet free enough to think about a different future. He paid a personal price for being ahead of his time. However, his leadership was not built in a palace leadership program; it was built through "friction," confrontation, moral audacity, and intervening to repair injustice even when it was unpopular.
The doubling of “koh va-koh” acts as an exponential force-multiplier. By combining the roles of judge and chief, Moshe became the greatest leader of all generations. He introduced the call of freedom for all humanity and bequeathed the Torah to Israel. This series of exponential changes are meaningful “until now” (ad koh), more than 3,300 years later. It is our hope, prayer and individual and collective responsibility to ensure it continues.