Even once Moshe reluctantly embarks upon his mission, his misgivings resurface at the initial setback: “Why have You harmed this people? Why have You sent me?”. Even after God’s subsequent rebuke, Moshe twice more questions whether the people and Pharaoh will listen to his aral sefatayim (closed lips).
Yet just a few verses later we see a remarkable transition. God once again commands Moshe to confront Pharaoh, and this time Moshe does not object. From this point onwards, Moshe steps fearlessly into his destiny as Exodus superhero, marching into Pharaoh’s Court, confronting him at the river and issuing a series of bold warnings and threats.
How are we to understand this stunning change of character and behaviour?
Judaism Reclaimed develops a fundamental principle taught by the Maharal according to which biblical prophecies are divided into two categories. Promises (“havtachot”), on the one hand, in which the prophet relays what will transpire should the recipients be found deserving of such a fate, and definitive statements of pre-ordained reality on the other in which the prophet tells of an irrevocable divine decision. Detecting which mode of prophecy is being transmitted requires a close reading of the biblical text. When the prophecy is presented in the future tense, this signifies that the predicted event is contingent on the worthiness of those involved. Other prophecies, by contrast, make use of the “prophetic past tense”, to indicate that the prophet is foretelling an unalterable and sealed divine decision.
The Maharal detects his principle in the commentary of Rashi to the Brit Bein HaBetarim. When Avraham is initially informed that his descendants will inherit the Land, he seeks reassurance “How will I know that I will inherit it?”. However, once God has stated (past tense) that “to your descendants I have given this land”, Avraham’s doubt dissipates. Rashi comments on this past-tense statement: “the word of God is as if it has been performed”
It is this key that Judaism Reclaimed utilises in order to unlock the perplexing dynamics between God and Moshe at the start of the book of Shemot. After being approached at the Burning Bush with the instruction to relay God’s word to Pharaoh and the Jewish people, Moshe is extremely reluctant and appears to lack confidence in the success of the mission. This reluctance can be explained on account of the future-tense “havtacha” indicated by God telling him “I will be with you”. Moshe’s reticence is because, in his humility, he lacks confidence in his own merit and is therefore not convinced that the mission will be successful.
This lack of confidence continues into parashat Va’eira until God discloses using the past-tense: “I have placed you as a Master over Pharaoh” [netaticha]. With this prophetic statement of pre-ordained fact, Moshe’s worries evaporate since the success of the mission is no longer contingent upon his own personal merit, and he henceforth fearlessly confronts Pharaoh and his courtiers without a hint of concern or protest.
First posted on Facebook 14 January 2024, here.
