Don’t Drink the Kool-Aid
And Moshe said to the L-rd: Who and I that I will go to Paroh and that I will take forth Bnai Yisrael from Egypt? (Sefer Shemot 3:11)
- Moshe is assigned his mission
Parshat Shemot opens with the passing of the generation that initially descended to Egypt. The parasha describes the Egyptians’ oppression of Bnai Yisrael and the development of this oppression into a program of genocide. The Torah introduces Moshe. It describes the circumstances of Moshe’s birth and his upbringing as a member of the Egyptian royal family. The narrative continues with a description of Moshe’s resistance to the persecution of his brethren and his flight from Egypt.
Moshe becomes a shepherd. While shepherding his flocks in the wilderness, he experiences his first encounter with Hashem. Moshe observes a bush that is aflame but, yet, not consumed. His observation of this wonder introduces a dialogue between Hashem and Moshe.
Hashem reveals to Moshe that He will redeem Bnai Yisrael from Egypt. He tells Moshe that he will be His emissary to Paroh and that he will lead the people out of bondage. Moshe’s response is in the above passage. He resists the assignment.
- Moshe presents his objections to Hashem
The substance of Moshe’s opposition to the assignment is not completely clear from the above passage. However, he seems to articulate two objections. First, he does not believe himself fit to serve as an emissary to Paroh. He is not a person of stature. Why should Paroh deal seriously with him? Second, he is not suitable for the role of leader of the people. An effective leader is charismatic. He is an effective and inspiring speaker. He ignites the imagination of his followers. He inspires their commitment to a vision and their willingness to sacrifice for its achievement. Moshe did not believe that he possessed either the charisma or the oratorical skills to lead the nation.
And He said: For I will be with you. And this is the sign for you that I have sent you. When you bring forth the nation from Egypt, they shall serve the L-rd at this mountain. (Sefer Shemot 3:12)
- Hashem will be with Moshe
Hashem responds to Moshe’s objections. He tells Moshe that He will be with him. This assurance is clearly relevant to Moshe’s first objection. Hashem explains to Moshe that he will not be acting as an agent who is directed to perform a task and expected to accomplish his assignment using his own resources and ingenuity. Instead, Hashem will be with Moshe. Moshe will speak to Paroh. However, his success will not be achieved through his skill as a negotiator or through clever diplomacy. Hashem will accompany Moshe and He will induce Paroh to acquiesce to Moshe’s demands. Conceivably, this element of Hashem’s response also relates to Moshe’s concerns regarding his own leadership potential. Hashem is assuring Moshe that his success as a leader will not depend upon his own gifts and talents. Hashem will support him and compensate for Moshe’s inadequacies.
- Hashem tells Moshe that He will provide a sign
Hashem adds that He will provide Moshe with a sign that He is sending him. Upon achieving its freedom, the nation will come to this mountain and serve Hashem. This part of Hashem’s response is not easily understood. The interpretation of this element of the response is debated widely among the commentators.
One of the difficulties with this element of Hashem’s response is that it seems to suggest that Moshe was uncertain that he was acting as Hashem’s agent. Hashem responded that the sign or the indication that he is acting on behalf of Hashem will be Revelation. The difficulty with this simple interpretation of Hashem’s response is that it does not seem to relate to Moshe’s objections. Moshe does not suggest that he is uncertain of his agency. He questions his suitability for the assignment.
Another problem is that Moshe could not have questioned that he was acting as Hashem’s agent. This entire dialogue is a prophetic interaction. Moshe is communicating with Hashem and is being charged by Hashem with his responsibilities. How can he question whether he is Hashem’s agent?
One of the interesting responses to these problems is presented by Sefer HaChinuch. He suggests that in this statement Hashem revealed to Moshe the objective of the redemption. Bnai Yisrael would be redeemed from Egypt in order to achieve a far greater outcome than political independence. Their redemption from Egypt would be the first step toward their participation in Revelation at Sinai.
According to Sefer HaChinuch, Hashem told Moshe that the redemption would be a sign or a harbinger of a far greater and more significant event that would follow – Revelation.[1]
- Redemption is an indicator of the approach of Revelation
This resolves one of the problems with Hashem’s response. According to Sefer HaChinuch, Moshe did not doubt that he was Hashem’s agent. He was not seeking a further proof of his appointment. The message of the prophetic experience was understood by Moshe and he accepted its authenticity without question.[2] Hashem’s message to Moshe was that his role in the redemption was preliminary to a far more significant role and event. Redemption would be the first step of the nation upon a journey towards this great end. Redemption would be a sign that this end would be achieved.
In other words, according to Sefer HaChinuch, Hashem explained to Moshe that redemption and freedom were not the goals of the events that would take place in Egypt. Hashem was not demonstrating His providence in order to save a suffering nation from oppression. Hashem was undertaking a program to create a nation that would experience a unique relationship with Him. This would be Revelation. Because the redemption would only serve as an essential preliminary step towards this greater ends, the redemption would be a sure indicator that Revelation would soon follow.
- The relevance of Hashem’s response
Sefer HaChinuch’s interpretation of Hashem’s response to Moshe does not seem to address one of the difficulties outlined above. How does this response relate to Moshe’s objections? Moshe does not question the purpose of redemption. He does not suggest that redemption is not a worthy goal and should be followed by some greater and more significant event.
Rav Yosef Dov Soloveitchik Zt”l responds to this issue. He explains that by informing Moshe of Revelation, Hashem addressed Moshe’s second objection. Moshe could not understand his qualifications for appointment as leader of the nation. Hashem responded by explaining that the purpose of redemption was Revelation.
- Moshe was primarily a teacher not a political leader
How did this information respond to Moshe’s objection? Moshe would assume a fundamental role in Revelation. He would ascend the mountain. He would receive the Torah. He would descend from the mountain with the tablets of the Decalogue. He would receive from Hashem the Written Law and he would record it. He would also receive the Oral Law. He would be charged with teaching this Oral Law of the entire nation. He would instruct the leaders and the judges. He would also teach the common person. He would be responsible for the education of a nation and he would serve as its chief pedagogue.
Rav Soloveitchik explains that Hashem agreed with Moshe that he was far from the ideal political leader. If Hashem were seeking a political leader, He would have selected someone other than Moshe. Other individuals within the nation were more suitable for this role. Moshe was selected to be the teacher of the nation and its chief pedagogue. For this role, he was the most suitable candidate. This was Moshe’s primary role and it was for this role that he was chosen.
Now, Sefer HaChinuch’s interpretation of Hashem’s response is better understood. The response did address Moshe’s second objection. His objection assumed that the political freedom and independence of the nation was the fundamental objective of the redemption. The nation would require a leader who would inspire them to leave Egypt and follow him to a new land. Moshe felt he was not suited to this task. Hashem responded that political freedom was not the goal of redemption. The escape from oppression and persecution would serve as an indicator of a more important event to come. Moshe was selected for his role in this event.[3]
- Lessons in seeking inspiration
Rav Soloveitchik’s comments provide a very important insight into the responsibilities of the Torah scholar and teacher. His comments also communicate an important message to the would-be student. We assume that the effectiveness of a scholar of teacher is measured by his capacity to inspire. We expect an effective speaker to be charismatic and to use the devices of an orator to move his audience.
Moshe lacked the qualities of a polished speaker. He was selected by Hashem despite – or perhaps, because of – these deficiencies. His responsibility was to teach. Inspiration was to emerge from the wisdom and understanding that he would communicate. He would not seek to inspire his listeners through the force of his personality, his wit, stories, or other oratorical skills.
The message in Rav Soloveitchik’s comments is that we should seek teachers who inspire and motivate through imparting knowledge and wisdom. Their clarity and the lucitidy of their teaching should inspire us. We should look past the packaging of the presentation and the magnetism of the speaker and seek meaning and inspiration in the substance.
[1] Rav Aharon HaLeyve, Sefer HaChinuch, Mitzvah 306.
[2] Sefer HaCinuch would translate the passage somewhat differently than suggested above.
[3] Rav Yosef Dov Soloveitchik, MePenenai HaRav, p 240.