This week, in synagogues around the world, Jews read the first chapters in the biblical book of Exodus. There we meet Moses and read about his birth to enslaved parents, his adoption into the palace and growth as a prince, his defense of an abused slave, his exile, his becoming a shepherd, and his encounter with God at the burning bush. There God commands Moses to go to the most powerful king on earth and demand the liberation of the enslaved Israelites. At first, Moses demurs believing he has no agency to stand before Pharaoh, but God reassures him and inspires in him the courage to do what must be done.

The narrative is infused with Ancient Near Eastern mythology that tells of a slave child becoming the redeemer of his people, but we have no archaeological evidence (except the Hebrew Bible) that Moses ever existed. Nevertheless, he would come to represent the model of prophetic leadership that took root in Judaism, Christianity, Islam, and western civilization.

One of the most important aspects of the Moses story is that, on God’s behalf, he destroyed the master-slave order of ancient Egypt and ushered in a new era in which every human being was to be regarded as a creation in the Divine Image and therefore worthy of ultimate dignity, respect, and freedom. (1)

Moses was singularly significant as God’s most intimate and important prophet regardless of the lack of historic evidence that he lived. Scholars have argued that even if no historic evidence outside of the biblical text exists, there had to be a figure like Moses who gave rise to the prophetic and legal tradition that he initiated and embodied.

Rabbi Abraham Joshua Heschel (1907-1972), arguably one of the greatest Jewish thinkers and social justice activists of the 20^th century who lost his entire family in the Holocaust and who was a strong ally of Dr. Martin Luther King, characterized prophecy and the prophet’s nature in this way:

“Prophecy is the voice that God has lent to the silent agony, a voice to the plundered poor, to the profaned riches of this world. … God is raging in the prophets’ words.” (2)

“The prophet … feels fiercely. God has thrust a burden upon his soul, and he is bowed and stunned at [humankind]’s fierce greed. Frightful is the agony …; no human voice can convey its full terror. Prophecy … is a form of living, a crossing point of God and humankind.” (3)

“The prophet … employs notes one octave too high for our ears [and] experiences moments that defy our understanding. [The prophet] is … an assaulter of the mind [whose] words begin to burn where conscience ends.” (4)

Years ago, I wrote a poem about Moses and his encounter with God at the burning bush, and I edited it this past week because the story of Moses offers us still a preferred paradigm of moral and spiritual leadership that we need so badly in these times.

We walk in a daze / eyes sunk in creviced faces / fettered to worldly tasks / blind to rainbows.

I imagine Moses in Midian like that / brooding in exile / burdened by his people’s suffering / knowing each day their pain and stopped-up hearts.

A simple shepherd-prince Moses was / now staff in hand counting sheep / until one day / weaving through rocks amongst bramble bushes / he heard thorns popping.

Turning his head / his eyes opened / to see a bush burning / but not consumed by flames.

God had long before taken note of him / from his birth / but waited until this moment / to choose him as Prophet.

“Open to Me, My dove / My twin / My undefiled one.” (5)

Moses heard God’s voice / and beheld angels / his soul flowing in a sacred river / of Shekhinah light. (6)

‘Why me?  / Why am I so privileged to behold such wonder? / Unworthy as I am.’

God said / “Moses – I choose you / because you are humble / the most humble of any human being on earth (7) / and your heart is burdened / because you know the world’s cruelty / and you are not cruel / ‘Nor do you stand idly by when others bleed.’ (8) / You are a tender of sheep / and you will lead my people / with the shepherd’s staff / and inspire them to open their stopped-up hearts to Me / without fear / with love.”

Trembling – Moses looked again / into the bush-flames / free from smoke and ash.

His eyes opened as in a dream / and he heard a soft-murmuring-sound (9) / the same that breath makes as it passes quietly / through lips.

MOSHE MOSHE!—HINEINI (10)

Two voices—One utterance.

He hid his face / for the more Moses heard / the brighter the light became / and he knew he must turn away or die. (11)

The Prophet’s thoughts were free / soaring / no longer of self / to this day there has not been a purer soul than Moses.

God said / “Come no closer / Remove your shoes” (12) / stand barefoot / I want your soul.

I am here with you / and in you / I am every thing / and no thing / and you are Me / I see that which is / and which is not / and I hear it all.

Take heed Moses / My shepherd-prince / “For My people‘s blood calls to Me from the ground” (13) / and the living are suffering a thousand deaths.

You must take them out / every last one / every crying child / every lashed man / every woman screaming.

And Moses know this / “With weeping they will come / and with compassion I will guide them.” (14)

The people’s exile began with tears of pain / and it will end with tears of joy.

I have recorded their story in a Book / “Black Fire on White Fire” (15) / letters on parchment / telling of slaves / seeing light / turning to Me / becoming a free people / and a nation.

The Book is My spirit / the Letters are My heart / “They are near to you that you do them” (16) / and teach them / and redeem My world / and free every human being / my cherished ones / all children of humankind / that the world not be consumed in flames.

This Book I give to you / O purest of souls / “that you may live / you and your generations to come.” (17)

Poem by Rabbi John L. Rosove

Notes:

1. Genesis 1:26.
2. Abraham Joshua Heschel, “Religion in a Free Society,” The Insecurity of Freedom: Essays on Human Existence (Farrar, Straus & Giroux, 1959), 11–12.
3. Abraham J. Heschel, The Prophets (New York: Harper & Row & The Jewish Publication Society of America, 1962), 5.
4. Ibid. 10.
5. Song of Songs 5:2.
6. Ezekiel 10:4.
7. Numbers 12:3.
8. Leviticus 19:16.
9. 1 Kings 19:12.
10. Exodus 3:4.
11. Exodus 33:20.
12. Exodus 3:5.
13. Genesis 4:10.
14. Jeremiah 31:8.
15. Rashi commentary, Deuteronomy 33:2.
16. Deuteronomy 30:14.
17. Deuteronomy 30:19.