Quotation к Шмот 3:10
וְעַתָּ֣ה לְכָ֔ה וְאֶֽשְׁלָחֲךָ֖ אֶל־פַּרְעֹ֑ה וְהוֹצֵ֛א אֶת־עַמִּ֥י בְנֵֽי־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃
Итак, иди, и Я пошлю тебя к фараону, чтобы ты вывел народ Мой из сынов Израилевых из Египта.'
Moses; A Human Life
“WHO AM I?”
Meanwhile, in the world of exile, Moses is to play the central role. He is to be the redeemer, the spokesman between God and the Israelites, God and Pharaoh. He will carry words across gulfs so that they are made good in the world. To this task God urgently summons him: “Moses! Moses!” And commands him, “You shall free (ve-hotze) my people Israel from Egypt” (3:4, 10). These first words of God to Moses evoke from the outset the issue of hotze, of extracting, bringing out. These words emerge “from out of the Burning Bush,” from the thorny complexity of human pain.8See Shemot Rabba 2:7: “God said to Moses, Do you not feel that I am in distress, just as Israel is in distress? Be aware that the place from which I speak to you is in the midst of thorns, I am their partner in distress!” This is the site from which God addresses Moses, simply asking to be extracted, in His involvement with His people, from the closed world that is tzara, the constriction in which one cannot move without further anguish.9The midrashic proof-texts accompanying such passages of involvement are typically, “I am with him in his distress” (Ps. 91), and “In all their troubles He was troubled” (Isa. 63:9). God is with His people, He is in their troubles. Like them, He is submerged and seeks to emerge.
Meanwhile, in the world of exile, Moses is to play the central role. He is to be the redeemer, the spokesman between God and the Israelites, God and Pharaoh. He will carry words across gulfs so that they are made good in the world. To this task God urgently summons him: “Moses! Moses!” And commands him, “You shall free (ve-hotze) my people Israel from Egypt” (3:4, 10). These first words of God to Moses evoke from the outset the issue of hotze, of extracting, bringing out. These words emerge “from out of the Burning Bush,” from the thorny complexity of human pain.8See Shemot Rabba 2:7: “God said to Moses, Do you not feel that I am in distress, just as Israel is in distress? Be aware that the place from which I speak to you is in the midst of thorns, I am their partner in distress!” This is the site from which God addresses Moses, simply asking to be extracted, in His involvement with His people, from the closed world that is tzara, the constriction in which one cannot move without further anguish.9The midrashic proof-texts accompanying such passages of involvement are typically, “I am with him in his distress” (Ps. 91), and “In all their troubles He was troubled” (Isa. 63:9). God is with His people, He is in their troubles. Like them, He is submerged and seeks to emerge.
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