Parashat Sh'mot

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 educated Jewish person. 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 later “exported” into the Passover Hagada, a text read by many Jewish families each year, regardless of Jewish affiliation, degree of faith, or membership in a shul. Thus, even a non-frequent (biblical) flyer may experience a déjà-vu upon reading this portion for the first time. In my notes today I will briefly comment on several of the fascinating aspects of this portion.

I. A "Best-Seller” Portion 

In addition to many Hagada “flash-backs” – for example, the new Egyptian King who enslaved and tortured the Israelites, his decree to kill every male-born Israelite, and the subsequent plea of the Israelites to their God to save them, among many others – a reader of this week’s portion may well experience another trip down memory lane (provided they attended Sunday school or mandatory Bible classes in 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 the wonderful 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); the famous refusal of Moshe to God’s proposal to lead his people, claiming he’s not fit to do the job (on which I will elaborate shortly); and the famous scene where Moshe and his brother Aharon stood before King Pharaoh and uttered the first-ever “Let My People Go!” demand (Exodus 5:1). No wonder, therefore, the is portion is one of the bible’s most famous “best-sellers.”

Obviously, I cannot discuss all of these great stories here today.  What I would like to do is to focus on Moshe – the greatest figure in Judaism, whose story is about to capture the remaining four books of the Chumash that is named after him. Indeed, from a purely narrative-based perspective, we may argue that the biblical story has been developing from one figure to the next: Adam, for example, or Eve – as well as their descendants – merit only a few lines in the text. Noah, the righteous person, a bit more. Avraham, the father of our nation, receives the first developed treatment of the story. His favorite son, Itzchak, receives some more – if we include the Akedah; and then Ya’akov receives the most comprehensive coverage of them all. But now that this dynasty has ended – recall that the new Egyptian King “never knew Yoseph” – it is time for a completely different level of coverage; and Moshe, who is not related to this “royal” family at all, will be the subject of no less than four books.

In today’s note I would like to juxtapose the “classical” narrative of Moshe’s rise to power with a more up-to-date, political science description of the same story. 

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 in the Bible 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 this portion and the entire book “Exodus” – which I consider unfortunate. Exodus, of course, describes the main issue with which this book deals – the escape of Egypt by the People of Israel in order to “make Aliyah” (“aliyah” being a biblical term) to the Land of Israel.  What those editors missed, however, is the emphasis the text places on the names of the Children of Israel as they arrived in Egypt – after which this book is properly named. These are the great twelve tribes of Israel, and they are at the center of this book. To me, moreover, another interesting discussion of names appears in this portion in another place, where different names are given to the Jewish God. And the one explaining those different names to Moshe is none other than God Himself, while talking to him for the first time. (Ex. 3:14-15) Unfortunately, this single part of the text is 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 shall be.” (Exodus 3:14-15; my translation.). Unfortunately, none of this discussion is even hinted by the English version of this portion’s name.  From now on, therefore, consider referring to this portion (and the book) by its real name – The Book of Names (“Sh’mot). 

III. Moshe’s Rise to Power: The Classic Version

I turn now to the classic version of Moshe’s rise to power.  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 classic sense, the way we view it 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, however, an Angel of God followed by no less than God Himself 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 the ability to perform a set of miracles that would easily convince the most doubtful of heretics.  Still, Moshe is not assured: “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? Allow me to introduce one. 

IV. Moshe’s Rise to Power: An Alternative View

Moshe’s image, as reflected by the text, is extremely complex – 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, upon his very birth, 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 actually a Hebrew person who grew up 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 Akeda (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 seemingly 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 sheltered 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’s “interpretation” of the dreams 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, Itzchac, and Ya’acov – the “founding fathers.” Indeed, just as today Supreme Court Justices and Congressmen often like to invoke the names of the (American) Founding Fathers as a source of legitimacy for their actions, Moshe, back then, required a similar “big authority” names 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 have never seen them and I doubt many of them even heard of them. Still, Moshe is in desperate need for a legitimating source of his authority; the Founding Fathers are as good a source as any available to him.

Then Moshe asks “Who am I [to do all that]” – invoking almost the exact same text he heard from the Hebrew slave while questioning his authority over him. 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 spokesperson could benefit both him and his brother.  Today, as we are well aware, every business and political leader would agree with this division, allocating PR and spokesperson functions to designated persons other than themselves. 

In short, Moshe’s first encounter with God, other than its classic reading, may also offer us some very interesting perspectives on leadership, legitimacy, and division of power. I hope those lessons will serve us well in understanding this towering figure in out next portions.

Shabat Shalom,

Doron