Avraham’s prophecy of his descendants’ exile and oppression
And the children of Israel were fruitful
and had many children. And they
multiplied and became very mighty. And
the land was filled with them.
(Shemot 1:7)
The
opening pesukim of Sefer Shemot list the sons of Yaakov. The Chumash explains that Yosef and his
brothers died in Egypt and that in Egypt in exile, Bnai Yisrael grew into a
large and mighty nation.
Rabbaynu
Ovadia Sforno explains that during the lifetime of Yosef and his brothers, Bnai
Yisrael emulated the example of these tzadikim – righteous
individuals. The people were committed
to lives of truth and morality and their descendents emulated them. However, with the passing of these
inspirational characters, the behavior of their descendants began to
deteriorate. This moral corruption was
responsible for their bondage. In other
words, Bnai Yisrael became enslaved to the Egyptians as a consequence of their
abandonment of the values of their ancestors.
Sforno
does acknowledge that the exile of Bnai Yisrael was the realization of a Divine
decree upon the Jewish people. It was
predetermined. However, this decree did
not include bondage and suffering. The
suffering of Bnai Yisrael in Egypt was a punishment for the sinful behavior of
the people.
Sforno’s
position presents an obvious problem.
Earlier, in Parshat Lech Lecha, Hashem revealed to Avraham that his
descendants would be exiled to a foreign land; they would be oppressed in that
land, and finally, they would be redeemed.
This prophecy was a reference to the exile in Egypt. This prophecy seems to contradict Sforno’s
contention that the oppression experienced by Bnai Yisrael was not
preordained. If the bondage and
oppression was not predetermined, how could Hashem tell Avraham that his
children would suffer Egypt?
Sforno
explains that Hashem’s message to Avraham does not indicate that the fate of
the people was preordained. They sinned
of their own volition and this behavior caused the bondage. Hashem knows the future with complete clarity
and through means we cannot understand.
Hashem’s knowledge does not imply preordination.
This
explanation reconciles Hashem’s message to Avraham with Sforno’s contention
that bondage and suffering were not preordained. However, the answer gives rise to a further question. Why then did Hashem share this information
with Avraham? If the bondage and
oppression of Bnai Yisrael were not preordained, why did Hashem include these
elements in His description of the nation’s future?
Sforno
responds that this message was given to Avraham for transmission to his
descendants. The prophecy would serve
as evidence that the suffering of the people was not merely an arbitrary nuance
of fate. Hashem had revealed to Avraham
that this punishment would occur.
Because of this revelation, the people would know that their suffering
was not the result of chance events.
They would know that Hashem was aware of and had foretold their
oppression. This would lead them to
search for the reason for their suffering and hopefully to the realization that
the deterioration in the nation’s relationship with G-d was the basis for the
bondage. This would suggest a means to
end the suffering. Repentance could
save the people. Without the message
transmitted through Avraham, the people might conclude that they were the
victims of political or sociological forces and that repentance could not
help. Avraham’s prophecy disproved this
assumption.[1]
Moshe was the first
prophet to act as Hashem’s spokesman
And Moshe answered: They will not believe
me and they will not obey my voice. For they will say, “Hashem has not appeared
to you.” (Shemot 4:1)
Hashem
directs Moshe to address Bnai Yisrael.
He is to reveal to them his mission. He is to tell them that Hashem will
redeem them from Egypt. Through Moshe, Hashem will take Bnai Yisrael out of
Egypt and lead them to the Land of Israel.
Moshe protests. The people will not follow him. They will not believe that Hashem has spoken
to him. Certainly, they will not follow
him through the wilderness to the Land of Israel.
Moshe's
objections are difficult to understand.
Moshe was not the first prophet. Hashem had spoken to the forefathers
and others. None of these prophets raised Moshe's objections. They did not contend that their prophecies
would be denied or that they would be dismissed as madmen. Why did Moshe bring up these issues?
Maimonides
deals with this question in his Moreh Nevuchim. He offers an amazing
answer. Maimonides begins by explaining that Moshe's objections were completely
appropriate. He was to represent
himself as Hashem’s emissary. The
nation should require Moshe to provide credentials. They would be fools if they
followed Moshe without proof of his authenticity. Moshe recognized the
legitimacy of Bnai Yisrael’s suspicions.
Therefore,
he asked Hashem to provide him with the means to verify his authenticity.
Based
on this analysis, Maimonides reformulates our question. We cannot criticize Moshe's concerns. However, we must ask a different
question. Why did previous prophets not
raise these issues? Why did Avraham not
ask Hashem for some means to confirm his authenticity?
Maimonides
explains that Moshe was different from previous prophets. Previous prophets received prophecies aimed
at guiding them towards their own personal perfection. Alternatively, their prophecies provided
knowledge of their destiny or the future of their progeny. The people did not require these prophets to
prove their authenticity. They did not speak to the people in the name of
Hashem. Maimonides further explains
that Avraham did not speak to humanity as Hashem's spokesman. He addressed
humankind as a teacher. He provided
instruction based upon reason and argument.
He presented rational proofs for his theology and philosophy. Therefore, Avraham did not need to prove his
prophetic status to the people. He never insisted that he be followed and
obeyed as Hashem's spokesman. Moshe was
the first prophet instructed to address a nation on behalf of Hashem. Moshe was
to reveal Hashem's will and act as His spokesman. Moshe needed proof. He was confronted with a different and new
mission. This mission required that he prove his authenticity.[2]
Moshe’s bewilderment with Hashem’s silence
And Moshe returned to Hashem and he said:
G-d, why have you mistreated this nation?
Why have you sent me? (Shemot
5:22)
Moshe
goes to Paroh. He tells Paroh that
Hashem has commanded Bnai Yisrael to go out to the wilderness and worship
Him. Paroh refuses to allow Bnai
Yisrael to travel into the wilderness or worship Hashem. Furthermore, Paroh increases the burden of
Bnai Yisrael. He demands more labor
from them. Moshe is troubled by this
outcome. In our pasuk, Moshe addresses Hashem.
He recounts that Hashem told him that Bnai Yisrael would be
redeemed. He sent him to Paroh to
demand their freedom. Moshe had
dutifully followed Hashem's directions.
However, he had failed to achieve any positive result. Instead, Moshe's actions had increased the
suffering of the nation! How can this
outcome be reconciled with Hashem's promise to redeem His nation?
The
commentaries are troubled by Moshe's question.
Hashem had revealed to Moshe that Paroh would not acquiesce to his
request. Paroh would only relent as a
result of overpowering plagues.[3] Moshe should not have been surprised by
Paroh's response. The required plagues
had not yet begun!
Rabbaynu
Avraham ibn Ezra offers an interesting response. The final redemption would be the exodus from Egypt. Moshe understood that this ultimate step
would require overwhelming force. Moshe
understood that this final stage of rescue had not yet arrived. However, Moshe expected some immediate improvement
in the condition of Bnai Yisrael. In
other words, he assumed that redemption would be a process. The final step would only be secured through
the plagues. But the process would
begin immediately. Therefore, Moshe was
shocked by the deterioration in Bnai Yisrael's condition.[4]
Nachmanides
explains Moshe's question differently.
Moshe understood that Paroh would only respond to force. He was not surprised that Paroh increased
his torment of the Jewish people. But
he was shocked that Hashem did not respond and punish Paroh. Moshe expected the plagues to begin
immediately. Instead, Hashem was
silent. Moshe was puzzled. If the time had come for redemption, let the
process begin. If the moment of
redemption had not yet arrived, why had he been sent to Egypt? Moshe had spoken to the people of their
salvation but not produced any positive results. This could only undermine Moshe's credibility.[5]
[1] Rabbaynu Ovadia Sforno, Commentary on Sefer
Beresheit, 13:13.
[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Moreh
Nevuchim, volume 1, chapter 63.
[3] Sefer Shemot
3:20.
[4] Rabbaynu
Avraham ibn Ezra, Commentary on Sefer Shemot, 5:22-23.
[5] Rabbaynu
Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot
5:22.