Parashat Vaera / פרשת וארא
Torah Portion: Exodus 6:2 – 9:35

When I was a young boy, I would occasionally answer the phone when my parents were out of the house and I was in the care of my older brothers. I would listen to the caller and promise the person that I’d tell my mom or dad that they called. It will come as no surprise that by the time I could give my mom or dad the message, if I actually remembered to give them the message, I had often long forgotten who it was who had called. Also, no surprise, my parents weren’t happy with me in those moments.

Their solution to the problem was to train me always to answer the phone: “Hello. Who’s calling, please?” While this didn’t guarantee that I would remember to tell my parents who had called, I almost always got a name from the caller that I could then potentially pass along to them at the first opportunity.

Knowing who was calling was no small matter. If it was someone I knew, I would usually remember to tell my parents. If it was someone important that I knew, the certainty was even greater. And if it was someone I’d never heard of before, no matter how important they were, well, forget about it. The name of the caller that I shared with my parents elicited a parallel response from them; the urgency of their return call was a measure of how important the caller was to my parents in that given moment.

This brings us to Moses’s early encounters with God in the Book of Exodus. It was in Chapter 3, that Moses happened upon God’s presence in the burning bush and that God informed Moses that he must gather up the elders of the Israelites, go with them to Pharaoh and demand that Pharaoh free “My people” (Ex. 3:12). Unsure of how the “people” would respond to Moses’s actions on God’s behalf, Moses asks God essentially, “Who’s calling, please?” Or, in more adult parlance, “Who may I tell them is calling?” (3:13). God responds: “’Ehyeh-Asher-Ehyeh.’  Say to the Israelites, ‘Ehyeh’ sent me to you.'”

Of course, God realizes that the name “Ehyeh” alone wasn’t going to ring a bell with the Israelites. Thus, God clarifies: Thus shall you speak to the Israelites: The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you (3:15).

However, Moses appears to forget God’s instruction. Moses and Aaron went straight to Pharaoh without the elders to demand Israel’s freedom. Incensed at their demand, Pharaoh makes life even more miserable for the Israelite slaves, who, in turn, wish upon Moses a divine punishment. Even then, Moses doesn’t reveal the name of the Caller to his Israelite accusers; instead, he returns to God and complains that things are only getting worse.

This brings us to this week’s reading where God again tells Moses to tell the Israelites “who is calling.” But there’s a difference in God’s message this time around. God no longer tells Moses to introduce God as “Ehyeh.” Maybe God realizes that name didn’t mean enough to Moses to make an impression on him, let alone on the Israelites.

In order to ensure that God’s message is heard by Moses and will move his followers to have faith in Moses God now says to Moses:

I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name YHVH. I also established My covenant with them, to give them the land of Canaan, the land in which they lived as sojourners. I have now heard the moaning of the Israelites because the Egyptians are holding them in bondage, and I have remembered My covenant. 

Say, therefore, to the Israelite people: I am the Lord. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. (6:3-7)

God’s clearer, more familiar self-introduction here is “I am the Lord of your ancestors. In honor of the covenant I made with them, I will free you from bondage.” While this message ought to move the Israelites to follow Moses’s lead, it doesn’t. Despite that Moses gathers the Israelites and repeats supposedly verbatim what God had said, the Israelites in their misery still ignore him. No wonder, then, that God tells Moses and Aaron to go it alone, without the elders of Israel, to face off with Pharaoh.

According to my childhood experience, though, if Moses gave the Israelites the message that God had expected him to relay to the Israelites, the Israelites should have responded accordingly. Just like my parents would have said upon receiving a message, “Thank you for telling me. I’ll call the person back right now,” so, too, the Israelites should have thanked Moses and vowed to follow him.

Why didn’t the Israelites receive God’s message about their imminent salvation in this way? The answer is simple: they were too distracted by their own suffering to hear what Moses was telling them. Their pain interfered with their ability to comprehend that a trusted source of redemption, God, had arranged for Moses to lead them to freedom. This response is entirely consistent with modern neuroscientific research that shows that stress produces physical changes in the brain that impedes one’s ability to process and learn new information. Had the Israelites been more at ease in their situation, unfettered by the shackles of slavery, they would have been able to hear, to receive, the message that Moses was delivering. In the absence of such comfort, however, they could only hear noise and try to block it out.

Blocking out God’s voice was not something Moses would have done. To be sure, one of the reasons why God chose Moses as his messenger was that Moses had the wherewithal to notice God’s presence in the burning bush. Had Moses been hyper-focused on the sheep he was herding or fearful of an immediate threat to his life, he wouldn’t have paid much attention to an ordinary brush fire. Moses was able to be truly present to all of reality and, therefore, was uniquely able to discern God’s presence where others couldn’t. Moses didn’t yet know “who was calling” when he turned toward the bush; yet, because he was in a state of readiness, he paid attention and heard God’s voice for the first time.

How ready are we for these kinds of moments of transcendence? Are we like Moses or like the Israelite slaves? Do we notice God when God is near? Do we take God’s “call” when the phone rings? Do we respond to God’s message when it is right in front of us? Or do we dismiss, even reject, God’s message? Are we so self-involved or fearful or stressed that we shut out the reality of God’s presence? If you’re like me, you’ll identify more with the latter questions than with the former. If you’re like me, you’ll see yourself as more Israelite slave than Moses. This is not good.

Herein lies the challenge of the opening chapters of Exodus: how can we be more like Moses, attuned to God’s presence, ready to enter into relationship with the Divine? How do we take ourselves out of those narrow places, those mitzrayim, those Egypts, that inhibit our thinking and allow us to imagine a world in which all people are free and connected through the web of Godliness? How can we make ourselves ready to answer God’s call when it comes?

I don’t have all the answers, nor do I wish to offer any. Instead, I leave you with the questions and invite you to discover your own way forward. I’ve given you the message and trust you’ll use the phone book of experience to find your own guide. Good luck.

Shabbat Shalom,
Rabbi Dan

 

 

 

 

 

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