Commentaire sur L’Exode 3:12

ויאמר כי אהיה עמך AND HE SAID, BECAUSE I WILL BE WITH THEE — He answered his first question first and his last question last: as regards what thou hast said, “Who am I that I should go unto Pharaoh?” i. e. of what importance am I to speak with kings, I reply, it is not an undertaking of yours, but it is partly mine for “I” will be with thee”, וזה AND THIS — i. e. the sight which thou hast witnessed in the bush, לך האות כי אנכי שלחתיך SHALL BE A SIGN UNTO THEE, BECAUSE (כי) “I” HAVE SENT THEE and “I” am competent to save: just as thou hast seen the bush carrying out the mission I laid upon it and it was not consumed, so go thou too on the mission I entrust to thee and thou shalt suffer no harm. And as regards thy question: What merit have the Israelites that they should go forth from Egypt? — I reply that I have a great purpose in this, My bringing them forth, for they are destined to accept the Torah upon this mountain at the expiration of three months after they leave Egypt (cf. Exodus Rabbah 3:4). Another explanation is: כי אהיה עמך FOR I WILL BE WITH THEE and thou wilt therefore succeed, וזה AND THIS — viz., the fact that thou wilt succeed in thy mission לך האות WILL BE A SIGN UNTO THEE with respect to another promise: for I promise thee that when thou hast brought them forth from Egypt ye will serve Me upon this mountain — i. e. that ye will receive the Torah upon it. This is the merit which is an advocate for Israel. An exactly similar use of the word אות, where something that will happen in the future is to serve as an אות in regard to an event that will transpire in the more distant future we find elsewhere: (Isaiah 27:30.) “And this shall be a sign unto thee — for ye shall eat this year that which groweth of itself etc.” (the passage proceeds to state that after a few years the devastated land will have regained its former fertility) — this, i. e, the fall of Sennacherib promised in the preceding section of that chapter shall be a sign to thee in respect to another promise: for your land is now barren of fruits, but I will bless that which grows of itself and the land shall bring forth fruits in abundance.

AND HE SAID: BECAUSE I WILL BE WITH THEE; AND THIS SHALL BE THE TOKEN UNTO THEE, THAT I HAVE SENT THEE: WHEN THOU HAST BROUGHT FORTH THE PEOPLE OUT OF EGYPT, YE SHALL SERVE G-D UPON THIS MOUNTAIN. Explanations of this verse are numerous. The correct interpretation in line with the simple meaning of Scripture is that the Holy One, blessed be He, had said two things to Moses. [First], He would come down to deliver them out of the hand of the Egyptians.¹⁸²Verse 8. This might mean that He will deliver them out of their hands while they will remain in the land of Goshen itself or in some place nearby. Therefore, He further promised to bring them up out of that entire land to the place of the Canaanite.¹⁸²Verse 8.
But Moses was fearful of both [promises], saying, “Who am I, that I should go unto Pharaoh?¹⁸³Verse 11. I am but a humble person, a keeper of the flock, and he is a great king. If I will tell him to let the people go altogether, he will kill me.” This is similar in meaning to that which Samuel said. And if Saul hear it, he will kill me.¹⁸⁴I Samuel 16:2. And Moses said further, “Who am I … that I should bring forth the children of Israel out of Egypt,¹⁸³Verse 11. as Thou didst tell me to bring them up to the land of Canaan. Surely this great nation is a wise and understanding people,¹⁸⁵Deuteronomy 4:6. and they will not hold me in sufficient esteem to go after me to the land of nations greater and mightier than they,¹⁸⁶See ibid., Verse 38. as Thou hadst said, to bring them up … unto a good and large land … unto the place of the Canaanite.¹⁸²Verse 8. The delivery from the hand of Pharaoh — whether he will listen and lighten his yoke from upon them and thus deliver them [from bondage], or drive them out of his land against their will¹⁸⁷Further, 6:1. See also Rashi there. — is not dependent on them. Besides, they themselves will listen to any one on this matter — for what man is there who would not want to go out from unparalleled cruel bondage — but they will not give heed to go up to the land of Canaan.” Such indeed was the case. The war against those nations [in the land of Canaan] was hard on them from beginning to end, and they feared it while still in Egypt and later when they were in the desert. This then was the fear of Moses our teacher, of Pharaoh, and his apprehension of the children of Israel.
And the Eternal answered him on both matters. He said to him: “Do not fear Pharaoh for I will be with thee to save thee. And this shall be the token unto thee for the people that I have sent thee to them, for when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain. From then on, they will take upon themselves the worship of G-d and walk in His commandments,¹⁸⁸See II Chronicles 17:4. and they will also believe in thee forever,¹⁸⁹Further, 19:9. and they will run after thee¹⁹⁰See Song of Songs 1:4. wherever thou shalt command them [to go]. Now I have revealed Myself to thee on this mountain in a flame of fire, for so it will be in front of all the people when they will serve Me on this mountain.”
Thus in that which he saw, there was a sign for Moses that he should not fear Pharaoh since G-d assured him his deliverance. For Israel it was to be a sign that they should not fear the nations upon their coming to Mount Sinai, for to go out from Egypt — with Pharaoh’s consent — to a nearby place a three days’ journey,¹⁹¹Further, Verse 18. See also Ramban further, 19:1. they would surely give heed and do so whether willingly or unwillingly.¹⁹²In the Tur’s rendition of Ramban: “they will surely listen and not ask for a sign.”
By way of the Truth, [the mystic lore of the Cabala], ‘V’zeh’ (And this) shall be the token unto thee, is like the verse, ‘Zeh li’ (I have now been) twenty years in thy house,¹⁹³Genesis 31:41. Literally: “this to me is twenty years.” Rabbeinu Bachya ben Asher here intimates that Ramban’s intent is to be understood in the light of the verse, ‘Zeh’ (This) is my G-d, and I will glorify Him (further, 15:2). See my Hebrew commentary here on Ramban, p. 290. thus alluding to the verses, Because I will be with thee, and behold there is a sign unto thee, the sign of the covenant that “I will be with thee always,” just as it is intimated in the verse, As for Me, behold, My covenant is with thee.¹⁹⁴Genesis 17:4. “It is I who send you that you should serve G-d upon this mountain, and then I too will go up in the midst of this people into the place which I have prepared.”¹⁹⁵Further, 23:20.

כי אהיה עמך וזה לך האות, that you will not only issue decrees but will carry them out successfully wherever you turn. Your very success will convince everyone that I must be the One who has sent you. They will therefore take you and your words very seriously. We find that this did indeed come true in Exodus 11,3 והאיש משה גדול מאד בכל ארץ מצרים, “the man Moses was very great in the whole land of Egypt.”

ויאמר כי אהיה עמך. He said: "For I shall be with you, etc." How was this answer going to put Moses' mind at rest? Surely he had been aware that as G'd's messenger he would enjoy G'd's assistance! He had not argued that G'd would not help him but that his own inadequacy might become the cause of his failure. Another difficulty in this verse are the words וזה לך האות, "and this will be a sign for you, etc." How could G'd describe a sign as "this" when we have never heard about this sign? If the reference had been to the bush not having been consumed by the fire, as Rashi explains, did Moses perhaps entertain any doubts about G'd's ability to save the Jewish people? Another difficulty in this verse is G'd saying: כי אנכי שלחתיך, which suggests that Moses still entertained some doubt that it had been G'd Who had addressed him in the first place and Who wanted to appoint him as His messenger. Moses had not indicated the slightest doubt in this respect!

וזה לך האות כי אנכי שלחתיך, “and this will be the sign for you that it I Who have sent you as My messenger.” Nachmanides refers to numerous interpretations of the above line; the correct interpretation according to the plain meaning of the text being that seeing that G’d told Moses two distinctly different things, i.e. that He would liberate the Israelites from the yoke of the Egyptians and that He would lead them up to the land inhabited by the Canaanites which would become their future homeland, and Moses’ reply had been to ask how he could be expected to accomplish even the first one of these tasks. In response to G’d telling Moses that he would be leading them to the land of the Canaanites, Moses added that the people would not follow him, being afraid to face a land populated by powerful nations, and considering the prospect of warring against these nations as unrealistic. G’d reassured Moses on both scores separately, knowing that Pharaoh’s releasing them and their engaging in a march to dispossess the Canaanites were matters that were conceptually not connected. Concerning Moses’ misgivings in connection with the chances of Pharaoh releasing the Israelites, G’d told him not to worry, that He would be with him, and that he would have proof of this once the Israelites would accept the Torah on this very mountain that he was facing at that time. This revelation would also serve the Israelites as a sign that they had nothing to fear from the Canaanites. Pharaoh would agree to let them travel a relatively short distance of three days’ march to the Sinai region. Rabbi Joseph Kimchi understands the words וזה לך האות as G’d’s promise that He will be at Moses’ side all the time, enabling him to face that despot without fear or trembling. The fact that Moses would face down Pharaoh would be the great miracle. As to the line about what would happen at Mount Sinai, this was a reference to the second aspect of the liberation, the need to secure a country for themselves. At that mountain the people would become inspired to accept the Torah, and with it gain the confidence of securing the land of Canaan as their future ancestral home.

And the vision that you saw in the thornbush . . . Rashi explains: Do not think that the burning bush was just an illusion. Rather, it was a true sign from Hashem.

V. 12. Gerade das, worin du deine vollendete Untauglichkeit zu dem Werke erblickst, macht dich zu dem dazu Geeignetsten. Eben weil du es durch und durch fühlst, wie dir auch die leiseste Anlage fehlt, ein solches Werk mit eigener, somit menschlicher Kraft zu unternehmen, geschweige denn zu vollbringen, und weil diese Unzulänglichkeit dazu deinem ganzen Wesen in so entschiedener Weise aufgeprägt ist, eben darum bist du der geeignetste Bote meiner Sendung. Ich brauche einen Menschen, der der größte הכם und zugleich der größte ענו ist. Deine entschiedene Unzulänglichkeit wird dem von mir durch dich zu vollbringenden Werke für alle Zeit das "Zeichen" aufprägen, dass, was du vollbracht, nur in meiner Sendung und durch meine Macht vollbracht werden konnte. Deine Unzulänglichkeit ist dein Gotteskreditiv. Ohne sie fiele die Rettung in die Masse zunächst nur die Menschengröße verherrlichender weltgeschichtlicher Begebenheiten. Und nicht eine Menschenherrschaft will ich ja durch dich und mit dir begründen. Wenn die Erlösung vollbracht ist, sollst du nicht Herrscher des Volkes werden, תעבדון, sollt ihr, sollst du und das Volk als Diener Gottes an diesen Berg treten, sollst du und das Volk an diesem Berge in den Dienst Gottes treten, und nur בהוציאך, und nur wenn ein Mensch wie du das Volk hinausgeführt haben wird, wird dieses Ziel der ganzen Erlösung möglich sein, werde ich dann sprechen können: אנכי ד׳ א׳ אשר הוצאתיך מארץ מצרים; denn du und das Volk werdet da nur in ganz gleicher Linie als meine Diener dastehen. Und תעבדון את האלקי׳; dieselbe Gotteserscheinung, die hier dir sichtbar geworden und dich zur Rettung sendet, wird dann zum zweitenmale an diesem selbigen, oder vielleicht richtiger auf diesem selbigen Berge, und dann zwar euch allen erscheinen und die Gewinnung des Volkes für meinen Dienst vollenden.

וזה לך האות, “and this will be the sign for you (that though unworthy, now they will become worthy of redemption shortly thereafter;” at that time I will make it plain to all the people that I have sent you to be their redeemer. [G–d is referring to what we read in the report of the revelation at Mount Sinai in Exodus 19,9: וידעו כי אתה שלוחי, [not exactly but words to this effect. Ed.] An alternate interpretation of this line: it is a response to Moses’ question why he had been found worthy to become this people’s leader. He had considered himself as unfit to speak with Royalty, and even if he had been worthy of that, he certainly did not deem himself worthy to take the people out of Egypt. G–d reassured him, implying that he was right, but seeing He would support him all the way, he would be able to fulfill his task. In fact the redemption would not be due to Moses’ actions, but to His actions, all the way. All you need to know is that I will not abandon you in your efforts. (Attributed to Rabbi Joseph Kara who heard it from a Rabbi David.)

על ההר הזה, “on this Mountain.” The word על here must be understood as “close to.” The Presence of G-d Himself, would tower above the Mountain.

בהוציאך את העם ממצרים תעבדון את האלוקים על ההר הזה.. even though they are not worthy of redemption at this time, but they are worthy of serving the Lord at this mountain when you take them out from among these professional sinners.

You, too, shall go on My mission and you will not be harmed. Otherwise, לך (to you) is superfluous in the verse. Therefore, [Hashem tells Moshe that] it is a sign to you, Moshe, that you will not be harmed, just as you saw the bush was not being consumed.

We need to view G'd as replying to Moses' arguments one by one, in the order in which he presented them. G'd first answers Moses' question: "who am I that I should go to Pharaoh?" G'd replies that He Himself will be with him during that interview. This would automatically raise Moses' stature to one exceeding that of Pharaoh. Moses was to regard Pharaoh as no more than an ordinary person.

Three months after they go out of Egypt. If you ask: When does the count start? [For it cannot start] from this Divine statement, as the ten plagues came in between, and each plague lasted for a quarter month, and the other three quarters [of the month] Moshe would caution and warn them, as Rashi explains in Parshas Va’eira (Shemos 7:25), on “Seven full days [passed].” Thus, the plagues lasted for a ten month period. Furthermore, the plagues did not begin immediately after this Divine statement. And if [you suggest that] the count begins with the exodus from Egypt, this is less than a two month period: half of Nisan, Iyar, and on the sixth of Sivan they received the Torah. The answer is: The promise of receiving the Torah is not speaking exclusively of the Written Torah, but also of the Oral Torah. After they received the [Written] Torah, Moshe ascended Mount Sinai. He was there forty days and nights, and received the Oral Torah. When he descended on the 17th of Tammuz, it was three full months [from the exodus]. And the B’nei Yisrael were redeemed in order [to receive] the Oral Torah. As it is written (ibid., 34:27): “ על פי הדברים האלה כרתי אתך ברית (for with these words, I have made a covenant with you),” and על פי [lit. “by the mouth of”] alluding to the Oral Torah. An alternative answer: “Three months after [they go out of Egypt]” means “in the third month [following their exodus from Egypt].” As Rashi similarly explains (Shemos 19:15): “ לשלשת ימים (for three days)” as meaning on the third day.

G'd also contradicted Moses who had said that he was not fit to lead the Jewish people out of Egypt. He demonstrated to him that זה לך האות the sign that he was quite capable of achieving the task G'd alotted to him was that if He, G'd, did not consider Moses as suitable, would He have appointed him to perform such a gigantic task? G'd added another dimension by telling Moses that when he would lead the Jewish people out of Egypt, they (including Moses) would serve Him at the very spot Moses was standing on at that moment. This promise should convince Moses that he would indeed complete his mission successfully.

And this will be a sign to you. Rashi is proving that Hashem makes a promise which is contingent to a previous promise, although that first promise has not as yet been fulfilled. The same is true here. The promise of Moshe’s mission [to bring the people out] has not as yet been realized. [You might ask:] how can that [promise] serve as a proof [of the fulfillment] of a further promise — the receiving of the Torah? [Thus Rashi answers:] We find a similar sentence structure in Yeshayahu regarding the promise of Sancheriv’s downfall, which had not yet happened. Yet it signaled [the fulfillment of] another promise — namely, that which grows of itself will be blessed.

By saying: זה לך האות, G'd may also have indicated to Moses that the very fact that he did not consider himself as adequate for the task was the factor which had made G'd choose him. G'd needed a humble person, not an arrogant one. The reference to that mountain which was not a high mountain was to confirm that G'd preferred the humble and the modest to the high and mighty, and therefore arrogant. G'd could have chosen Mount Hermon as the site for the revelation; instead He chose Mount Sinai.