The Moshe Innovation

And Hashem spoke to Moshe and He said: I am Hashem. I appeared to Avraham, to Yitzchak, and to Yaakov as Kel Shakai, but [by] My name Hashem, I was not known to them. (Sefer Shemot 6:2-3)

I. A strange opening

The above passages open Parshat VaEyra. To recognize the problem they present, one must understand their meaning and context. What is the meaning of the passages? The passages refer to two of Hashem’s names. One is Kel Shakai; the other is the Tetragrammaton – the four-letter name represented by “Hashem”. Ramban – Nachmanides – explains that the two names describe different aspects of our understanding of Hashem. The name Kel Shekai refers to His sovereignty over nature. It communicates His capacity to manipulate nature for the benefit of the righteous and on their behalf. The Tetragrammaton describes Him as the cause of all existence. He is the creator, and He sustains the universe and its laws. He can overturn these laws and perform miracles that completely contravene the natural order. 

In the above passages, Hashem tells Moshe that He revealed Himself to the Avot – the Patriarchs – as Kel Shakai. He performed wonders that were consistent with the general pattern of nature. He did not reveal Himself as Hashem. He did not perform wonders that overturned the natural order. Now, He is prepared to reveal Himself as Hashem.[1]

What is the context of these passages? In the passages that follow, Hashem tells Moshe that He has heard the cries of Bnai Yisrael and He is prepared to fulfill the covenant He made with the Patriarchs. He will redeem their descendants from bondage. He will take them as His people. He will bring them to the Land of Israel. Then, He appoints Moshe and Aharon to their roles in the redemption. 

Now, we can identify the problem presented by these passages. They continue a conversation recorded at the end of Parshat Shemot. There, Moshe protests to Hashem that he confronted Paroh as directed by Him. This led only to intensifying the Jewish people’s suffering. Paroh reacted to Moshe by increasing their burden.  Hashem responds to Moshe. He tells him that he will soon see Him act against Paroh and that Paroh will chase the Jewish people from Egypt.

Arguably, this is the strangest opening of any of the Torah’s parshiyot. Why does Parshat VaEyra open in the middle of a conversation? Why does the Torah divide Hashem’s conversation with Moshe between Shemot and VaEyra? 

And Hashem said to Moshe: Behold I have appointed you as master of Paroh and Aharon, your brother, will be your spokesperson. (Sefer Shemot 7:1)

II. The meaning of navi

Let us begin by considering another issue. Hashem appoints Moshe and Aharon to their mission. They will confront and overcome Paroh. Moshe will become Paroh’s master. Aharon will act as Moshe’s spokesperson. He will address Paroh and communicate to him Moshe’s messages. The above translation of the passage is provided by Unkelus. He translates the word navi in the passage as “spokesperson”. However, in most instances the word navi means “prophet”. Obviously, navi, in this passage, does not mean prophet. Aharon will not be Moshe’s prophet. He will be his spokesperson. But why does Hashem use the word navi to describe Aharon’s role? What does His use of this term reveal about its underlying meaning?

Rashi approves of Unkelus’ translation. He adds that navi means one who speaks to the people providing guidance and rebuke.[2] Rabbaynu Avraham ibn Ezra objects to this translation and Rashi’s support of it. He objection is revealing. He points out that Hashem refers to Avraham as a navi.[3] Avraham never spoke to humanity as Hashem’s spokesperson. If navi means spokesperson, it cannot be applied to Avraham. Ibn Ezra suggests that navi means one’s intimate associate. One reveals secrets to one’s navi. Aharon was Moshe’s navi. Moshe revealed to him his prophecies. Similarly, Avraham and Hashem shared a close relationship and Hashem granted Avraham prophecies.[4]  

What does this dispute teach about the term navi and about the prophets it typically describes? Rashi and Ibn Ezra disagree over which aspect of the prophet the term navi describes. The navi has a mission. The navi speaks to the people and urges them to develop spiritually. The navi also has a special relationship with Hashem. According to Rashi, the term navi describes the role of the prophet. He guides and rebukes his community. According to Ibn Ezra, it describes the prophet’s relationship with Hashem. They are intimates. Hashem reveals His “secrets” to His prophets.

And Hashem spoke to Moshe saying: Come to Paroh the king of Egypt and speak to him. And he will send Bnai Yisrael from his land. (Sefer Shemot 6:10-11)

III. Moshe’s role

Let us consider more carefully one detail in the above discussion. Ibn Ezra observed that Avraham was not Hashem’s spokesperson.  Rambam – Maimonides – explains this more fully. Avraham was a prophet. However, Hashem did not communicate to him messages to be transmitted to humanity. Avraham’s prophecies were more akin to private communications. In contrast, Moshe was appointed by Hashem to be His spokesperson. Moshe received communications from Hashem to transmit to others.[5]  

This observation is relevant to the above passages. The first passage is “And Hashem spoke to Moshe saying.” This is a recurring passage in the Torah. The above is the conventional translation and conforms with the opinion of Rabbaynu Avraham ibn Ezra.[6] The translation is difficult. What is the function of the term “saying”? The passage is complete without this word. Radak suggests an alternative translation – “And Hashem spoke to Moshe [directing him] to say”. According to Radak, the term introduces a commandment or statement that Moshe is directed to repeat to others.[7] Ramban notes many instances in which this translation is untenable. Nonetheless, Radak’s position reflects the special character of Moshe’s prophecy. He was directed to communicate Hashem’s commandments and messages to others. He was to act as Hashem’s spokesperson. 

A strange comment of the Sages is now understood. The Sages state that the Divine Presence spoke from the throat of Moshe.[8] What does this mean? Did Hashem act as a ventriloquist and use Moshe as His puppet? Based on the above discussion, the meaning of the statement emerges. Moshe differed from the prophets who preceded him. Those prophets were not Hashem’s spokespersons. They were not directed to speak to humanity on Hashem’s behalf. Moshe was directed to communicate Hashem’s message to others. Hashem spoke to Bnai Yisrael, Paroh, and humanity through Moshe.

IV. Moshe’s appointment 

Let us further consider the significance of Moshe’s appointment to a new version of prophecy. Hashem’s appointment of Moshe as His prophet was part of an enormous transition in His relationship with humanity. Previously, Hashem was the hidden force behind nature. He manipulated nature from behind His screen. He did not reveal Himself through manifest miracles that contravened nature. He spoke to His prophets, but their conversations were private and personal. They were not directed to humankind.

Now, Hashem is prepared to reveal Himself. He will perform wonders that demonstrate His complete control over nature. Hashem will reveal Himself as Creator. His will sustains the universe and its laws. His will can overturn those laws. Also, He will reveal His will through His prophet. He will address humanity through His spokesperson, Moshe.

V. The split conversation

Now, let us return to our original question. Why is the conversation between Moshe and Hashem divided between Parshat Shemot and Parshat VaEyra? Why does VaEyra open in the middle of this conversation?

The conversation between Moshe and Hashem has two distinct parts. In the first portion of the conversation, Hashem responds to Moshe’s objection. Moshe asks Hashem why the redemption has not begun. Hashem responds that it will now begin. This portion of the conversation is placed in Parshat Shemot. Moshe raises his objection at the end of the parasha and the response belongs in that parasha.

In Parshat VaEyra, Hashem is revealing to Moshe the meaning and significance of the redemption. He tells Moshe that He will emerge from His concealment. He will reveal Himself as He is described by the Tetragrammaton. Nature will be overturned. Also, He will communicate, through Moshe, with humanity. 

In short, Hashem’s conversation to Moshe includes two components. The first is His response to Moshe. The time of redemption has arrived. This component concludes Parshat Shemot. In the second component Hashem tells Moshe that He is prepared to reveal Himself to humanity in action and in word. This component introduces Parshat VaEyra. It introduces Hashem’s appointment of Moshe as His spokesperson and the initiation of the miracles of the redemption.[9]  

[1] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot 6:2-5.

[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 7:1.

[3] Sefer Beresheit 20:7.

[4] Rabbaynu Avraham ibn Ezra, Extended Commentary on Sefer Shemot 7:1. Ibn Ezra’s objection to Rashi is not conclusive. Rashi is not suggesting that the literal meaning of navi is “spokesperson”. He is approving of Unkelus’ rendering of navi as “spokesperson” in the context of this passage. Rashi then explains that the literal meaning of navi is one who addresses the people with guidance or rebuke. This was Avraham’s role. When Hashem describes Avraham as a navi He is using the term in this literal sense. Avraham offered guidance to his generation and provided rebuke.  

[5] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Moreh Nevuchim, volume 2, chapter 39.

[6] Rabbaynu Avraham ibn Ezra, Extended Commentary on Sefer Shemot 6:10.

[7] Rabbaynu David Kimchi (Radak), Commentary on Sefer Sherashim, שרש אמר.

[8] This statement is quoted widely among the commentators. However, its exact source is not clear. Bait HaLeyve, Derashot, Vol 3, Derush 4, cites the source as Zohar, Parshat Pinchas 232a. 

[9] In Parshat Shemot, Hashem instructed Moshe to speak to Bnai Yisrael and to lead the elders in confronting Paroh. In response to Moshe’s questions, Hashem provides Moshe some specific directions. However, in Parshat VaEyra, He appoints Moshe as His prophet – His spokesperson. ll