שמות, פרק ב׳, פסוק י״ג

Moses' deep sense of justice and profound love for his people compel him to step out among his brothers once more. This inner drive to confront injustice—whether perpetrated by a foreign oppressor or by an Israelite against his own brother—highlights his suitability to serve as God's chosen messenger and leader [מלבי״ם, קאסוטו, חתם סופר, ביאור יש״ר]. Tragically, the moment the external threat of the Egyptian taskmaster is removed, the Israelites turn on one another [קונטרס חיבה יתירה]. The confrontation they engage in is not a minor disagreement, but a violent, physical struggle [אבן עזרא, שד״ל, רש״ר הירש, הכתב והקבלה]. Furthermore, the ongoing nature of their fight suggests a constant state of bitter quarreling rather than a brief, passing dispute [העמק דבר].

Because of this chronic hostility and the negative nature of the event, the primary approach among commentators is to identify the two fighting men as Dathan and Abiram, figures notorious for their contentiousness. By attributing multiple transgressions—such as later hoarding the Manna and participating in Korah's rebellion—to these same two individuals, this identification serves to minimize the overall number of wrongdoers among the Israelites [רש״י, רבנו בחיי, גור אריה, תורה תמימה, ברכת אשר]. The root of their bitter rivalry stems from a fundamental lack of faith, the very same spiritual flaw that later causes them to doubt God's provision [פרדס יוסף].

Confronting the situation, Moses addresses the primary aggressor, whose cruel actions are clearly unjustified, and labels him wicked [שד״ל, בכור שור]. Interestingly, the aggressor is rebuked before any physical blow actually lands. The accepted explanation is that he has merely raised his hand to strike. This teaches that anyone who even lifts a hand against another, without making contact, is already deemed wicked, as he betrays the purpose of his physical body, which is meant to be used for kindness and fulfilling God's commandments [רש״י, מזרחי, אלשיך, חומש קה״ת]. Alternatively, the attack may not be physical at all; severe verbal abuse, filled with insults and curses, can be just as damaging as a physical beating [כלי יקר].

Moses questions why the aggressor would attack his companion, prompting a discussion about the victim's character. One perspective suggests that both men are, in fact, wicked. A truly righteous person tends to absorb insults without returning them, whereas here, both individuals actively participate in the brawl [כלי יקר, רש״י]. Even if one man is the primary instigator, an individual has no right to take the law into his own hands and attack another wrongdoer [תורה תמימה, פרדס יוסף]. A different approach views Moses' intervention as a painful moral rebuke. He is deeply troubled that two brothers, who share the exact same pain and enslavement, fail to support and love one another, choosing instead to inflict senseless harm upon their own flesh and blood [מלבי״ם, אור החיים].