Please Welcome The Great Covenant.
No one in the Torah is spoken to the way HaShem speaks to Moshe. Not with Avraham, nor Yitchak, nor Yacov did HaShem have the kind of conversation or communication the way he did with Moshe. There is a direct back and forth here that is of the most unusual and realistic kind.
Moshe even argues with HaShem. In fact if I repeat what I just said in the form of a question, I almost argue the way Moshe did.
Did Moshe argue with HaShem – question mark - is a question and the way Moshe argues.
Listen to the two grievances Moshe argued in the form of two questions:
“Why did You bring misfortune on these people?”
and - “Why did You send for me?”
This is the man whom Bil-aam feared and called; “The man who has HaShem’s Peh - mouth”.
HaShem spoke to Avraham, Yitchak and Yacov through revelations or in dreams. But what we see here is that Moshe is held up to a level not precedent before and never repeated afterwards.
Maybe this is because HaShem has to come to a level where intimacy is necessary to go through the many steps of the Exodus - starting with the covenant he makes with Moshe, written in a most peculiar way.
The covenant starts with “Ani Adonai” and closes with “Ani Adonai.”
First HaShem declares who he is, followed by whom He appeared in front of: Avraham, Yitchak and Yacov, followed by the promise He made to them, followed by acknowledging that He heard the suffering of the Children of Israel which reminded Him of the covenant He made before, then followed by a repetition in reverse, ending with “Ani Adonai.”
And so the covenant stands.
And perhaps the most beautiful of all the words are; Ve-Hayiti LaChem Le-Lohim – And I shall be your God. Here, HaShem takes Moshe as His messenger very much the way a bride is lead to a groom by way of her father. This is also the moment where HaShem choses His people through the words “…your God.”
And so the Covenant means:
- The people of Israel are the chosen People
- Freedom will be upon them
- The land of Canaan is promised forever
And what’s Moshe’s reaction? He argues again.
“…the children of Israel have not hearkened unto me, how then shall Pharaoh hear me, who am I of uncircumcised lips?”
And what’s the reaction of the Children of Israel?
They would not listen to Moshe. No trace of faith or trust. No misgivings, arguments or opposition. They would simply not listen.
At this point of time, the Children of Israel were a great amount of people, a mass of people. Things had changed from the days of Avraham, Yitchak and Yacov. HaShem had to deal with a new generation and much larger group of people.
Yehudah Halevi (Spain, ca 1075-1141) in his work The Kuzari, picks up on this. HaShem did not create miracles for the Patriarchs the way he did for Moshe as implied in the statement; “…and by my name the Lord was I not known to them.” The circumstances between HaShem and Avraham were intimate, closer and simpler than the new relationship with Moshe.
Perhaps the reasons why Moshe had HaShem’s ear like no man ever before, is that there was despair and doubt in the hearts of Am Israel and especially Moshe himself.
With other words, communication had to be performed on a much larger scale. With other words, HaShem had to put up a new show;
A large show to demonstrate His presence. A show of miracles. A show of miracles not just to convince the Pharoah of HaShem’s awesome might and truth, but a show of miracles to convince Bnei Israel of the same.
This Parashat is truly remarkable. It is the absolute covenant between Am Israel and HaShem as told to Moshe. It is the brit that Am Israel are the chosen as told to Moshe.
Who would have known that this divine and direct revelation was not enough for Am Israel, and that it would take many miracles and many years to convince Am Israel of the blessings of HaShem. Even the writing of the covenant in stone later on would not be enough for these obstinate People.
Who would have known that Am Israel would be more stubborn that the Pharaoh himself?
And by asking all these questions, am I arguing? I hope not.
News:
