Lesson 14

Vaera | What Do You Care About Those Poor People Crushed Meanwhile Under Those Buildings?

Sichot

Harav Mosheh Lichtenstein

Tanakh

29.12.2021

Text file

14-82vaera-sicha-rml-final.docx

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In memory of Albert W. and Evelyn G. Bloom, on their Shvat yahrzeits; 
parents who taught in word and deed: 
"And I will take you as my nation, and I will be your God." (<a andiallelmwithtext="18" data-ref="Shmot 6:7" href="https://www.sefaria.org/Exodus.6.7?lang=he-en&utm_source=etzion.org…; target="_blank" tuafontsizes="18">Shmot 6:7</a>) 
- Shanen and Akiva Werber, Dov and Sandy Bloom, Elana Bloom and Jeffrey Garrett 
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Summarized by Hadar Horowitz 
Translated by David Strauss

Introduction

On the heels of Parashat Shemot, which ends with the argument that Moshe raises against God, "You have not delivered Your people at all" (Shemot 5:23), Parashat Vaera opens with God’s uplifting words to Moshe:

And God spoke to Moshe, and said to him: I am the Lord; <a name="3"></a>and I appeared to Avraham, to Yitzchak, and to Yaakov, as God Almighty, but by My name Lord [the Tetragrammaton] I made Me not known to them. <a name="4"></a>And I have also established My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.<a name="5"></a> And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant. (Shemot 6:2-5)

Great importance has generally been attached to these verses because they relate to God's transcendence, and the Rishonim discuss them at length. We, however, will focus on a different point that emerges from these verses: God's critique of Moshe.

It should first be noted that God informs Moshe that his prophecy is greater than that of the patriarchs, for God reveals Himself to him by way of the Explicit Name, the Tetragrammaton. Rashi (ad loc.) explains the significance of that name:

"And He said to him: I am the Lord" – who am faithful to recompense with a full reward those who walk before Me… I am the Lord, who am faithful to give reward.

The Critique

The Tetragrammaton represents faithfulness to the idea of rewarding the righteous. Why does God reveal Himself to Moshe at this point specifically with this name?

The Midrash describes a gap between Moshe and the patriarchs:

"And I appeared to Avraham" (Shemot 6:3). The Holy One, blessed be He, said to Moshe: Oh for those who are gone and cannot be replaced! Often I appeared to Avraham, Yitzchak, and Yaakov as God Almighty, without informing them that My name is the Lord (the Tetragrammaton), and they did not criticize Me. I said to Avraham: "Arise, walk through the land in the length of it and in the breadth of it" (Bereishit 13:17). He wanted to bury Sara, but he did not find a place until he purchased it with money, and yet he did not criticize Me. I said to Yitzchak: "Sojourn in this land… for to you, and to your seed, I will give all these lands" (Bereishit 26:3). He wanted to drink water, but did not find any, and the shepherds of Gerar quarreled with the shepherds of Yitzchak, and yet he did not criticize Me. I said to Yaakov: "The land whereon you lie" (Bereishit 28:13). He wanted a place to pitch his tent, but did not find one until he purchased it with a hundred kasita, and yet he did not criticize Me, and didn't ask what My name is, as you have asked. But as for you, at the beginning of My mission, you asked what My name is, and in the end you said: "For since I came to Pharaoh… [You have not delivered Your people at all]." (Shemot Rabba Vaera, parasha 6 siman 4)

God promised the land to Avraham, but in practice, Avraham lived in it as a stranger and sojourner and only found a place to bury Sara by paying for it. Many promises were also made to Yitzchak and Yaakov, but in practice, they encountered a different and difficult reality. Yet, all three remained faithful to God and did not criticize Him. They accepted with understanding every measure that God meted out to them.

In contrast, Moshe accuses God of not keeping His promise, as stated at the end of Parashat Shemot:

And Moshe returned to the Lord, and said: Lord, why have You dealt ill with this people? why is it that You have sent me?<a name="23"></a> For since I came to Pharaoh to speak in Your name, he has dealt ill with this people; neither have You delivered Your people at all. (Shemot 5:22-23)

How does Moshe, who seems to display insolence toward God, receive a higher degree of revelation?

The Ramban cites the above midrash in his commentary, and explains that it fits well with the verses at the beginning of our parasha:

The purport of this midrash likewise fits in with the text. The Rabbis, of blessed memory, found it difficult to understand why God mentioned the prophecy of the patriarchs altogether, diminishing their accomplishment in prophecy and saying that He appeared to them only by the Name of El Shadai. What purpose did that serve? He could have said: "I am the Lord, and therefore say to the children of Israel: I am the Lord, and I will bring you [from under the burdens of the Egyptians], and you shall know that I am the Lord who brought you out." Therefore, the Rabbis explained that the message constituted a rebuke to Moshe, telling him: Behold, the patriarchs, whose accomplishment in prophecy was not as high as yours inasmuch as they perceived only through the Name El Shadai, believed in Me, and I have also established My covenant with them and I have heard the groaning of their children for their sake. Surely you, who have known Me by the Great Name and to whom I have given My assurance [by that Name], you should trust in [My] mercies and assure Israel in My Name that I will do signs and wonders for them. This interpretation too is correct and fitting. (Ramban, Shemot 6:2)

The Ramban explains that the verses do not come to praise Moshe, but just the opposite. Why is it necessary to say that the prophecy of the patriarchs was lower than the prophecy of Moshe? Because that constitutes a rebuke of Moshe: he has achieved a higher level of prophecy yet does not trust in God and His mercies, as opposed to the patriarchs who wholeheartedly believed in Him.

Avraham and Iyov

Moshe's words, however, seem true and appropriate. The people are really suffering, and he is permitted to present that argument to God. After all, the problem of the righteous who suffer appears throughout Scripture: in Yirmeyahu, in Tehillim, in Yechezkel, and of course in Iyov. In all of these books, claims are brought against God about the difficulties and suffering in the world. Even Avraham, when he sees that the promise of progeny is not being fulfilled, complains to God:

And Avram said: O Lord God, what will You give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus? And Avram said: Behold, to me You have given no seed, and, lo, one born in my house is to be my heir. (Bereishit 15:2-3)

Iyov, as well, about whom God testifies: "for you have not spoken of Me the thing that is right, as my servant Iyov has," complains to God using defiantly harsh expressions throughout the book. For example:

Then Iyov answered and said: <a name="2"></a>Even today is my complaint bitter; my hand is become heavy because of my groaning. Oh that I knew where I might find Him, that I might come even to His seat! I would order my cause before Him, and fill my mouth with arguments. I would know the words which He would answer me, and understand what He would say to me. (Iyov 23:1-5)

Iyov describes how he will put God on trial and rebuke Him for all the suffering caused him. Similarly, he later says:

My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live. <a name="7"></a>Let my enemy be as the wicked, and let him that rises up against me be as the unrighteous. <a name="8"></a>For what is the hope of the flatterer, though he get him gain, when God takes away his soul? <a name="9"></a>Will God hear his cry, when trouble comes upon him? <a name="10"></a>Will he have his delight in the Almighty, and call upon God at all times? (Iyov 27:6-10)

Iyov continues to claim his righteousness, noting that the flatterer does not express his true feelings and thoughts towards God. In contrast, he speaks straightforwardly to God, casting his accusations at Him.

We see, then, that Scripture demonstrates understanding when it comes to arguments regarding the suffering of the righteous, and that even God Himself agrees. At this stage, the question only sharpens: What is wrong with Moshe’s complaint?

The Severity of the Argument that “You Have Not Delivered Your People at All”

In answer to this question, we must distinguish between two types of arguments. To be more specific, we must distinguish between a difficult conversation with God, that stems from mutual trust and a deep bond, and arguments of disconnection and indifference.

The Midrash clarifies Moshe's claim that "You have not delivered your people at all." Particular attention should be paid to the words of Rabbi Akiva:

What is meant by "You have not delivered your people at all"? Rabbi Yishmael said: "You have not delivered your people at all" – certainly. Rabbi Akiva said: I know that you will eventually deliver them. But what do you care about those poor people crushed meanwhile under those buildings? At that moment, the attribute of Justice wanted to harm Moshe, but since the Holy One, blessed be He, saw that he spoke for the sake of Israel, the attribute of Justice did not harm him. (Shemot Rabba 5:22)

The Tannaim disagree about Moshe's argument: in Rabbi Yishmael’s understanding, Moshe thinks God will never save the people of Israel; according to Rabbi Akiva, Moshe knows He will eventually deliver the people of Israel but claims He does not care at all about them and their suffering. After all, every pyramid had soaked up the blood of hundreds of thousands of Israelites, who had suffered terribly. According to Rabbi Akiva, Moshe accuses God of delaying the redemption because He is indifferent to this suffering. He expresses the view that God runs the world from high above, and thus completely ignores the difficulties of the people of Israel.

If this interpretation is correct, it is absolutely clear why God responds to Moshe with criticism, unlike His responses to Avraham and Iyov: Difficult arguments demand an answer, but the argument of indifference is much more serious, and cannot be taken in stride.

And from Moshe to us: Indifference and disregard are much more serious than a difficult and quarrelsome conversation. Indeed, it is not easy to share negative feelings with other people, and one does not wish to engage in conversation that is entirely a quarrel between children and their parents. But such discourse is far better than a child who refuses to share and answers every question with "okay," without creating a significant connection with his parents. Anger is a religious emotion, and a legitimate response to difficult things that happen.

A social worker once told me about two families who faced similar crises, but in completely opposite ways: one family maintained their innocent faith in God and trust in Him, whereas the other was angry about the difficulty and suffering. Both responses are entirely legitimate, and each of the families served God in their own way, because they maintained their connection and relationship with Him.

Contrary to the claim of indifference that we have seen, Yirmeyahu presents the correct way to deal with the problem of righteous people who suffer and wicked people who prosper:

Right would You be, O Lord, were I to contend with You, yet will I reason with You: Why does the way of the wicked prosper? Why are all they secure that deal very treacherously? (Yirmeyahu 12:1)

Indeed, it is appropriate to talk to God about the troubles that befall us, to raise difficult questions, with the knowledge that God acts righteously toward us and we have no comprehension of His considerations: "For My thoughts are not your thoughts, neither are your ways My ways, says the Lord" (Yeshayahu 55:8). This is also what Avraham did. Several verses after his complaint, the Torah says: "And he believed in the Lord; and He counted it to him for righteousness" (Bereishit 15:6).

As stated, Moshe, in contrast, questions the very connection between God and the people of Israel, and cries out to God about His seeming indifference toward the people – "What do you care about those poor people crushed meanwhile under those buildings?" With this, he sinned against God, and for this, he is criticized in our parasha.

The Crisis of Trust and Its Solution

What motivated Moshe to put forward such harsh claims? The answer seems to lie in the words of the Ramban:

In my opinion, Moshe our teacher thought God had told him that Pharaoh would not let them go immediately at his command, nor by sign and wonder, until He would perform His many wonders among them. But Moshe thought that God would bring them upon Pharaoh in uninterrupted succession within a few days… In Shemot Rabba (5, 19), they said: “‘And the taskmasters and the foremen of the people went out [to tell them they would have to collect their own straw]’ –  When [Pharaoh] decreed this, Moshe went to Midian and stayed there six months.” (Ramban, Shemot 5:22)

According to the Ramban, Moshe thought that Pharaoh would initially refuse, but that miracles would arrive quickly from God and the people of Israel would speedily be released. In addition, as opposed to the patriarchs who lovingly accepted the afflictions cast upon them, he saw the suffering of others, of his people. It was difficult for him to be a "righteous man" at their expense and innocently accept the decree when he saw how they suffered. This frustration led him to flee to Midian for six months, thus creating a crisis of trust between him and God.

That crisis of trust is the sin we have been talking about: Instead of running away, he should have talked to God, begged for mercy, and asked Him about the suffering out of faith and trust in Him.

But what is "trust"? In one of the most important passages written in the twentieth century on this subject, the Chazon Ish argues as follows:

There is an old misconception rooted in the hearts of many when it comes to the concept of bitachon (trust in God). Bitachon, which is a glorious and fundamental trait in the mouths of the pious, has come to be understood as the obligation to believe that whichever result seems most beneficial to us is the one that must occur. And if one is unsure and concerned that the other possibility may happen, then this person must be lacking in bitachon. This understanding of bitachon is wrong, for as long as the future has not been clarified by way of prophecy, it is not decided. For who can know the judgments of God and how He relates to us? Rather, bitachon means the faith that nothing happens by chance – everything that occurs in this world is the result of a decree from God. (Chazon Ish, Emuna u-Bitachon 2)

The Chazon Ish explains that we must internalize that not everything that happens to a person is necessarily good, but everything that happens comes from God and He in His grace chooses to do the most appropriate thing for a person, according to His discretion.

And from the Chazon Ish back to our parasha: In the end, the sin is repaired. Moshe continues his leadership, with concern for his people and devotion to them over the course of the exodus from Egypt and the journey in the wilderness, so much so that he said: "Yet now, if You will forgive their sin; and if not, blot me, I pray You, out of Your book which You have written" (Shemot 32:32)

Precisely by virtue of the care he showed toward the people of Israel in his words to God – even if by way of harsh arguments – Moshe merited receiving the thirteen attributes of mercy, those very same attributes that we recite to this day to arouse God's compassion for us.

[This sicha was delivered on Shabbat Parashat Vaera 5779.]

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