Parsha_Push Parshat Shemot
Rabbanit Dr. Adina Sternberg
In our complex world, when people are asked why they want – or don’t want – to do one thing or another, often the answer consists of multiple layers. Sometimes several different arguments hide one essential point, and sometimes one argument rests on several different explanations.
When Moses refuses his mission, he presents several arguments as to why – “Who am I that I should go to Pharaoh? And that I should bring the children of Israel out of Egypt?”. What should he tell them when they ask for God’s name? He fears that they won’t believe him and he says – I am slow of speech and slow of tongue, please send someone else.
The commentators search for one (or two) points that underlie Moses’ entire set of claims. One basic insight that emerges among some commentators is that Moses is humble and doesn’t feel worthy enough for the task. Other prophets also felt small in the face of the weight of their mission.
Rashi posits another explanation. In his view, Moses doesn’t believe in the people. He doesn’t believe they deserve to leave Egypt. Elsewhere in the text Rashi bases Moses’ lack of faith on a previous incident where he tried to save a Hebrew man from his brother. Not only was there no gratitude, Moses’ outstretched hand was rejected and he was at personal risk following the deed. Already there Rashi explained that “indeed the matter is known” – the matter being why the Israelites “deserved” their enslavement in Egypt.
Just as past events in each of our lives might explain how we approach the world and which challenges we’re willing to take upon ourselves, so too with Moses. If so, the response to Moses’ arguments relates not only to his strength and capabilities but also to his claims against the people of Israel.
According to Rashi, God responds with two approaches. He determines that even if the Israelites don’t have merits now, they will have them later. When they leave Egypt, they will come to serve God “on this mountain.” But He also punishes Moses for the very act of speaking ill of the people. God chose the people of Israel, and that’s enough reason for Moses to respect this people. And if he cannot find merits in their past, he should believe in their future.
In these turbulent days, Rashi’s understanding (which appears repeatedly throughout his biblical commentary, as I learned from Rabbanit Dr. Avigail Rock, of blessed memory) is that in general one should not speak ill of anyone, and of the people of Israel in particular. One should view the people of Israel with a good eye, and do one’s best to lead them toward a better future. Easier said than done, but Moses learned his lesson; let’s hope we do too.