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The sedra of Shemot, in a series of finely etched vignettes, paints a portrait of the life of Moses, culminating in the moment at which G-d appears to him in the bush that burns without being consumed. It is a key text of the Torah view of leadership, and every detail is significant. I want here to focus on just one passage in the long dialogue in which G-d summons Moses to undertake the mission of leading the Israelites to freedom – a challenge which, no less than four times, Moses declines. I am unworthy, he says. I am not a man of words. Send someone else. It is the second refusal, however, which attracted special attention from the sages and led them to formulate one of their most radical interpretations.
The Torah states: Moses replied: “But they will not believe me. They will not listen to me. They will say, ‘G-d did not appear to you.’ ” (4:1)
The sages, ultra-sensitive to nuances in the text, evidently noticed three strange features of this response. The first is that G-d had already told Moses, “They will listen to you” (3:18). Moses’ reply seems to contradict G-d’s prior assurance. To be sure, the commentators offered various harmonizing interpretations. Ibn Ezra suggests that G-d had told Moses that the elders would listen to him, whereas Moses expressed doubts about the mass of the people. Ramban says that Moses did not doubt that they would believe initially, but he thought that they would lose faith as soon as they saw that Pharaoh would not let them go. There are other explanations, but the fact remains that Moses was not satisfied by G-d’s assurance. His own experience of the fickleness of the people (one of them, years earlier, had already said, “Who made you ruler and judge over us?”) made him doubt that they would be easy to lead.
The second anomaly is in the signs that G-d gave Moses to authenticate his mission. The first (the staff that turns into a snake) and third (the water that turned into blood) reappear later in the story. They are signs that Moses and Aaron perform not only for the Israelites but also for the Egyptians. The second, however, does not reappear. G-d tells Moses to put his hand in his cloak. When he takes it out he sees that it has become “leprous as snow.” What is the significance of this particular sign? The sages recalled that later, Miriam was punished with leprosy for speaking negatively about Moses (Bamidbar 12:10). In general they understood leprosy as a punishment for lashon hara, derogatory speech. Had Moses, perhaps, been guilty of the same sin?
The third detail is that, whereas Moses’ other refusals focused on his own sense of inadequacy, here he speaks not about himself but about the people. They will not believe him. Putting these three points together, the sages arrived at the following comment:
Resh Lakish said: He who entertains a suspicion against the innocent will be bodily afflicted, as it is written, Moses replied: But they will not believe me. However, it was known to the Holy One blessed be He, that Israel would believe. He said to Moses: They are believers, the children of believers, but you will ultimately disbelieve. They are believers, as it is written, and the people believed (Ex. 4: 31). The children of believers [as it is written], and he [Abraham] believed in the Lord. But you will ultimately disbelieve, as it is said, [And the Lord said to Moses] Because you did not believe in Me (Num. 20:12). How do we know that he was afflicted? Because it is written, And the Lord said to him, Put your hand inside your cloak . . . (Ex. 4:6). (B.T. Shabbat 97a)
This is an extraordinary passage. Moses, it now becomes clear, was entitled to have doubts about his own worthiness for the task. What he was not entitled to do was to have doubts about the people. In fact, his doubts were amply justified. The people were fractious. Moses calls them a “stiff necked people.” Time and again during the wilderness years they complained, sinned, and wanted to return to Egypt. Moses was not wrong in his estimate of their character. Yet G-d reprimanded him; indeed punished him by making his hand leprous. A fundamental principle of Jewish leadership is intimated here for the first time: a leader does not need faith in himself, but he must have faith in the people he is to lead.
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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