"Afterward Moses and Aaron went and said to Pharaoh…" (Exodus 5:1).
As we commence the Book of Exodus, our verse for close attention depicts Moses and Aaron approaching the powerful king of Egypt, with the daunting task of gaining the freedom of their enslaved people. In the interpretive traditions of Judaism, we find the sages puzzling over a subtle aspect of this verse [1]. Can you pick it?
It helps if we know the back story, especially the task given to Moses at the burning bush:
“Go and assemble the elders of Israel and say to them: ‘[The Lord], the God of your ancestors…has appeared to me and said…I will take you out of the misery of Egypt…to a land flowing with milk and honey. They will listen to you; then you shall go with the elders of Israel to the king of Egypt, and you shall say to him…” (Exodus 3:16-18)
Moses is told to return to Egypt as a central actor in the divine plan to lead the Israelites out of Egypt. But Moses is not meant to act alone. He has his brother Aaron as a spokesperson, and together they are to galvanise the support of the elders. The brothers do this, and they receive a fair hearing. This is how Scripture recounts their efforts:
Then Moses and Aaron went and assembled all the elders of the Israelites. Aaron repeated all the words that [the Lord] had spoken to Moses, and he performed the signs in the sight of the people, and the people were convinced. When they heard that [the Lord] had taken note of the Israelites and that [God] had seen their plight, they bowed low in homage. (Exodus 4:29-31)
It would appear that Moses and Aaron have gained the respect and support of the elders. Realising that the unfolding drama is of divine initiative, “they bowed low in homage”. Presumably, the elders are ready to obey the Lord, ready to unite with Moses and confront the king of Egypt. Pharaoh, here we come!
And yet, when Moses and Aaron actually reach Pharaoh, we sense that something is amiss. The text speaks only of Moses and Aaron going to Pharaoh (see 5:1). Where are the elders? Did you notice the omission? What do you make of it?
Jewish commentators are divided in their opinion. Some argue that the elders were present, just not mentioned in the text. However, in the Midrash (Jewish storytelling traditions) we find a different view:
“Where had the elders gone? … The elders did indeed go with them, but stole away furtively, singly or in pairs, so that by the time they reached palace of Pharaoh, not one of them was there. Hence does it say, ‘And afterwards Moses and Aaron came’. [2]
The great 11th century Torah scholar known as Rashi concurs:
But the elders slipped away one by one from behind Moses and Aaron, until all of them had slipped away before they arrived at the palace, because they were afraid to go to Pharaoh. [3]
What are we to make of this interpretation?
It is an example of how profoundly in touch is the Torah (Scripture) with human experience, says Nehama Leibowitz, an esteemed Torah teacher of 20th century Israel. What we have here, says Leibowitz, is an ancient insight into the ever-present reality of human frailty. How often do we see people become all fired up about a noble cause, only to lack the courage and resolve to tackle it in practice and to see it through. What seems right and exciting in the heat of the moment at a public meeting can seem terrifyingly impossible in the cold light of the next day when commitment and action are demanded. [4]
Thus does this Torah passage beckon to our attentive reading and critical thinking, while also touching a nerve in our human experience. By omitting ‘the elders’ in the critical scene of the arrival of Moses and Aaron at the epicentre of Egyptian power, the Torah leads us to reflect on the contrast between human weakness (the elders pulling back) and courageous fidelity (Moses and Aaron pushing forward), between the fickleness of a crowd and the ‘power of one’ (or, in this case, two).
From here, it will be up to these two brothers, servants of the Lord, to speak truth to power.
What is your reaction to this interpretive line of thought? Do you agree? Have you a different interpretation to suggest? Explain how you support your view from a close reading of the sacred text. Continue to ponder the story. Enjoy the thrill of Torah study, ideally sharing the process with a study partner who will challenge and stretch you.
***
Notes:
[1] For a discussion of a range of opinions in Jewish tradition, see Leibowitz, New Studies in Shemot, pp. 83-88.
[2] Midrash Rabbah, Vol III (Soncino Press, 1983), p.93
[3] Rashi: Commentary on the Torah/Exodus, by Herczeg et al (Mesorah Publications, 1995), pp. 41-42. Rashi goes on to say that the elders’ abandonment is the reason that, in a later chapter, at the giving of the Law at Mt Sinai, only Moses is afforded the privilege of approaching, while the seventy elders are not to approach and are sent back by God. But that is for another discussion with its own set of complexities.
[4] See Leibowitz, New Studies in Shemot, pp. 87-88
Bibliography: Nehama Leibowitz, New Studies in Shemot/Exodus (New York: Lambda Publishers, 1996); ArtScroll Sapirstein Edition of Rashi: Commentary on the Torah/Exodus, by Herczeg et al (Mesorah Publications, 1995); Midrash Rabbah/Exodus, edited by H. Freeman and M Simon (London/New York: The Soncino Press, 1983); Scripture: JPS.
© Teresa Pirola, 2024. lightoftorah.net
Reproduction permitted for non-commercial use with acknowledgement of website.
Light of Torah is a Sydney-based grassroots work, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Shemot (Exodus 1:1 - 6:1), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom!
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