Parashat Sh’mot – the first portion of the second book, which literally means “names” – is one of the most famous of the entire Chumash. Indeed, its content is well-known to almost every knowledgeable Jewish person around the world. This is so not only because it contains one of the key stories of the entire canon (the rise to power of Moshe, the most significant person in all of Judaism), but also because a major part of it (as well as of next week’s portion) were “imported” into the Passover Hagada, a text read by many Jewish families each year during “Jewish spring break.” Thus, even a non-frequent (biblical) flyer may experience a déjà-vu when reading this portion for the first time. In my notes today I will briefly comment on each of these fascinating aspects of the portion.
I. A “Best Seller” Portion
In addition to many Hagada “flash-backs,” a reader of this week’s portion may well experience a trip down memory lane – provided she attended Sunday school (or mandatory Bible classes in any Israeli elementary school). For example, the wonderful story of little Moshe in the wicker basket – how he was first saved, then raised by Pharaoh’s daughter (despite her father’s decree to kill all Hebrew male babies (Exodus 2:2-10)). It also includes wonderful nuggets such as the famous story of Moshe standing before the burning bush, while the bush is not burning up (Exodus 3:2-3); the famous decree by God, ordering Moshe to “remove your shoes from your feet, as the place you are stepping upon is holy ground” (Id); Moshe arguing with God, claiming he’s not fit to become the leader of all Hebrews (on which I will elaborate shortly); Moshe and his brother Aharon standing before King Pharaoh and demanding “Let My People Go!” (Exodus 5:1); and many other biblical “best-sellers.”
Obviously, I cannot discuss all of these great stories here today. What I would like to do is to recall the “classical” narrative of Moshe’s rise to power and then to juxtapose it with a more up-to-date, political-science version of the same story. For some, this latter version may be too close to, though stoping short of, replacing God with Machiavelli.
II. A Note on the Title: The Book of Names
Before I begin, a word on the title of the portion – and the book – we are reading today. The text begins with “And these are the names (Sh’mot) of …” and therefore, as usual, the portion and the book are named in Hebrew “Sh’mot” (Names). This is because every portion is named after the first meaningful word in the text; every book is named after the first meaningful word in that book (which always corresponds to the name of the first portion, of course). Thus, for example, “Be’re’shit” is both the name of the first portion as well as of the first book in the bible.
The English translation editors, however, preferred a more subject-matter-oriented title, and named both the portion and the book “Exodus” – which I consider unfortunate. Exodus, of course, describes the main issue with which this book deals – the leaving of Egypt in order to “make Aliyah” (“aliyah” being a biblical term) to Land of Israel. What those editors missed, however, is not only the emphasis the text places on the names of the Children of Israel as they arrive in Egypt – after which the book is named. To me, the much more interesting discussion of names as appearing in this portion relates to the names given to the Jewish God. And the one explaining those names in none other than God Himself, while talking to Moshe – which later became His most senior and faithful servant. Indeed, this single part of the text is truly unique, though not surprisingly nearly impossible to translate. In essence, Moshe asks God “If I were to be asked what is Your name, what should I tell them?” And God replies: “I am the being that is the being.” (Exodus 3:14-15; my translation.). Unfortunately, none of it is even hinted in the English version. Accordingly, from now on, consider referring to this portion (and the book) by its real name – The Book of Names.
III. Moshe’s Rise to Power: The Classic Version
As every elementary-school student is Israel knows well, Moshe – the only true “slave of God” – was never interested in the great honor bestowed upon him by God, namely leading the People of Israel out of Egypt.
In fact, it seems that Moshe was never made out of “leader material” (at least not in the way we consider the term today). Rather, Moshe was a peaceful goat-herder, minding his own business. He could not be less interested in global politics: “And Moshe, tending to the flock of his father-in-law Jethro, the priest of Midyan, drove the flock into the wilderness, and came to Horeb, the mountain of God.” (Ex. 3:1-2). To his great amazement, an Angel of God followed by God Himself, according to the text, appear before him and instruct him of his new destiny as the leader of (what would later become) the Chosen People. Moshe protests – a sign of a true leader – and argues with God (in their first encounter ever, mind you): “Who am I to go to Pharaoh and free the Israelites from Egypt?” (Ex. 3:11). God assures Moshe that things will be fine, but Moshe is not convinced: “They [the people of Israel] would not believe me; they would not listen to me, as they will argue: ‘God has never shown Himself to you.’” (Ex. 4:1). God solves that problem as well, equipping Moshe with a set of miracles that can convince even the most doubtful of heretics. Still, Moshe is not convinced: “Please, I swear to You oh God, I have never been a man of many words . . . I am both slow of speech and slow of tongue.” (Ex. 4:10). God then allows Moshe to “outsource” the speech function to his brother Aharon, and now even Moshe, the great skeptic, is finally convinced.
All this argument, we learn, comes to show us one thing: True leaders are not power-hungry; they are not “running” for office – in fact, they are running from office; they are selected by God, usually “behind the flock” (just like David, many years later), and are not even aware of their future career until God himself tells them. End of story. Lesson learned.
Is there another way to look at that same story?
IV. Moshe’s Rise to Power: An Alternative View
Moshe’s image, as reflected by the text, is extremely interesting – both personally and in the biblical context. From a textual standpoint, we find many a clue that Moshe is likened to many important figures before him, and is already destined for greatness from the moment he was born. Thus, for example, when Moshe is born, we are not told the name of his father (unprecedented in the text), or of the fact that he has a brother (Aharon) and a sister (Miriam) (see Ex. 2:1); in fact, Moshe himself has no name until much later (he is described invariably as “son,” “boy,” “lad” etc.). Thus Moshe enters this world as an independent, “stand-alone” figure – no family, no ties, no roots, even no name. We then learn that he was hidden by his mother – not in a wicker basket, as many Sunday School students may think – but actually in a small “arc” (King James Version got it right this time (Ex. 2:3)) – a direct reference to Noah, the first righteous man. Then we learn that Moshe is a Hebrew person walking among Egyptian royalty, much like another legendary Hebrew figure, Joseph. Moshe then finds a wife in a manner strikingly similar to that of Jacob’s (both impressing their bride-to-be by hydrating her flock) – another reference to one of most important figures in the biblical text. Finally, we learn that immediately after he was persuaded by God to lead the Israelites, “Moshe took his wife and sons and mounted them on the donkey and went back to the land of Egypt [where God ordered him to go]” – no doubt a reference to Abraham, his son and his donkey, as they are described in the early morning hours before the Akeida (Gen. 22:3).
But Moshe is also destined to greatness on his own accord, rather than merely by textual references. He is raised as an aristocrat at a time when his People are being slaved and humiliated by the same royalty members with whom he lives. In other words, Moshe’s own family and friends, in essence, are enforcing the reprehensible policies decreed by the King of Egypt against the Israelites. Moshe cannot be seen, therefore, as a genuine member of the Israeli people at this point. With that, we may safely assume that occasionally he would look outside the window of his sheltered palace, and consider the situation of his brothers and sisters in their sufferings. Still, Moshe grew up with royalty. He saw the way they govern. He studied the laws of politics, power, and authority. He was no stranger to leadership.
Our first encounter with the adult Moshe is striking: “Some time after that, when Moshe has grown up, he went out to his brethren and witnessed their hard-labor. And he saw an Egyptian man attacking a Hebrew man, one of his own. And he looked around, and, after seeing that no man was there, hit the Egyptian man and buried him in the sand.” [Ex. 2:11-12]. This is truly an amazing story: Despite his aloof background – and perhaps because of it – Moshe does not merely protest the injustice he witnesses; rather, he pro-actively interrupts the situation, and without a warning or inquiry kills the Egyptian aggressor. Not exactly the act of a shy goat-herder.
The next day, Moshe goes out again. No longer shall he reside permanently at his distant palace. This time Moshe encounters two Hebrew men fighting. He turns to the aggressor, and – while not striking him – demands to know: “Why are you striking your brethren?” The answer shocks and dismays Moshe for years to come: “And [the aggressor] said: Who made you a minister and a judge upon us? Do you plan to kill me, as you have the Egyptian?” (Ex. 2:12). Thus, Moshe realizes that it is not his actions, but rather the source of his authority that would be key to any future leadership position.
It is against this background that we may now re-examine the famous encounter (and debate) with God. Recall that back then – when there was no CNN, no internet, no facebook or twitter – political power was earned primarily by family ties, or by an act of performing a miracle, like Joseph “interpreting” the dream of Pharaoh. Moshe, obviously, had to choose the latter. So here is how the story begins:
There is a miracle. A bush is burning, but it is not consumed. Then God speaks: He invokes the three fathers: Avraham, Izaac, and Jacob – the “founding fathers.” Indeed, just as today Supreme Court Justices and Congressmen alike often invoke the (American) Founding Fathers as a source of legitimacy for their opinions, Moshe, back then, required a similar “big name” to rely on. And while today such source of legitimacy sounds self-evident, almost trivial, recall that at that time, these figures did not mean much to most Hebrew slaves: They never seen them, and I doubt many of them even heard of them. Still, Moshe is in desperate need for a legitimating source for his claim to power, and the Fathers are as good as any.
Then Moshe asks “Who am I [to do all that]” – invoking almost the exact same text of the Hebrew slave who refused to abide by his command earlier in the story. Here, again, Moshe is required to show to his (future) People that he is well aware of his questionable legitimacy as a leader, and wants to address this head on. Again, God invokes the Founding Fathers, and this is the message Moshe delivers later to his audience.
The next issue, Moshe’s speech impediment, is also a classic. While many view it as another sign of Moshe’s humility, a different reading emerges if we consider Moshe, with his very sharp organizational skills, as realizing that dividing the position of CEO and spokeperson could benefit them both. Today, every leader would agree with that notion, even the most eloquent of them (just ask Robert Gibbs).
In short, Moshe’s first encounter with God, other than his classic reading, can also provide us with some very important lessons on leadership, legitimacy, and division of power. Your thoughts?
Shabat Shalom,
Doron
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