After an initial burst of Moshe’s positive message, Bnei Yisrael are bitterly disappointed with the results. Pharaoh increases their workload and makes their lives even more miserable. Hashem thus delivers via Moshe a second inspirational message of hope, memory and redemption; for good measure, He invokes five classical languages of redemption — terms that have been immortalized in the five cups we pour [and the four that we drink] at our Pesach Seder. Moshe delivers Hashem\u2019s words. B\u2019nei Yisrael, however, remain unmoved:<\/p>\n
Moshe spoke [these words] to the B’nei Yisrael, but they would not listen to Moshe because of kotzer ruach<\/b> (distress) and avodah kasha<\/b> (hard labor). [6:9]<\/em><\/p>\n Simply put, they could not hear the message. Their kotzer ruach\/avodah kasha<\/i> [heretofore known as KR\/AK] prevents them from being effective listeners. What is KR\/AK? Rashi and Ramban define:<\/p>\n Rashi<\/span>:<\/strong>\u00a0If someone is in a distressed state, he is short of breath and he cannot draw long breaths.<\/em><\/p>\n Rambam<\/span>:<\/strong>\u00a0Not because they did not believe in Hashem and Moshe, they did not pay attention to his words like one whose soul is short because of his extreme toil and does not want to live for another moment in his pain.<\/em><\/p>\n Hashem then commands Moshe to focus on Pharaoh [6:11]: Command him to let Bnei Yisrael go<\/i>. Moshe balks, offering apparently impeccable logic in his rebuttal:<\/p>\n Moshe spoke before Ad-noy, saying, “Behold the B’nei Yisrael have not listened to me, how then will Pharaoh listen to me— I, whose lips are covered. [i.e. a speech impediment]<\/em><\/p>\n First, we note that the second piece [about the speech impediment] seems extraneous. Beyond that, Moshe\u2019s logic appears airtight: If Bnei Yisrael won\u2019t listen, then surely Pharaoh will reject what I have to say. Indeed Rashi comments:<\/p>\n This is one of the ten a fortiori [kal-v\u2019chomer] inferences in the Torah.<\/em><\/p>\n Stop! Probe Moshe\u2019s comparison a bit deeper and try to discover a major crack in Moshe\u2019s logic \u2013 one that deeply bothers most of our commentaries here.\u00a01<\/a><\/p>\n Consider: Aren\u2019t the audiences so <\/i>different? Bnei Yisrael suffer from kotzer ruach\/avodah kasha<\/i> syndrome, a shortness of spirit and difficult labor – which in turn creates an inability to think straight. Pharaoh, who is in total control [and is probably not overworked], is absent that condition. Is he not [ironically] better suited to hear Moshe\u2019s message?<\/p>\n Da’at Zekeinim quoting Ri Mi-Lisbon rejects the premise: Shortness of spirit is a motivator to accept redemptive words. The shorter the spirit, the more receptive one ought to be to accept a message of hope! For the Ri, the text reads that Bnei Yisrael did not listen to Moshe even though they had KR\/AK. Most implicitly reject this approach. A classic Stephen Covey word-illustration, based on Koheles and Abe Lincoln, may explain why.\u00a02<\/a><\/p>\n [Suppose you were to come upon someone in the woods working feverishly to saw down a tree.]<\/em><\/p>\n What are doing?\u201d you ask.- \u201cCan\u2019t you see?\u201d comes the exhausted reply. \u201cI am cutting down this tree.\u201d<\/em><\/p>\n \u201cYou look exhausted. How long have you been at it?\u201d – \u201cOver five hours now,\u201d he returns, \u201cand I am beat! This is hard work.\u201d<\/em><\/p>\n \u201cWell, why don\u2019t you take a break for a few minutes, and while you\u2019re sitting down, sharpen that saw?\u201d you inquire with concern. \u201cI\u2019m sure that it would go easier.\u201d – \u201cI don\u2019t have time for that,\u201d the man says.<\/em><\/p>\n \u201cI\u2019m too busy sawing down this tree.\u201d<\/em><\/p>\n Shortness of spirit is not about expedience; it is an illogical state, a place where one\u2019s emotional, physical and mental resources are simply spent. One who suffers from KR\/AK can not integrate what he needs to hear. Thus Rashi comments on our verse:<\/p>\n But they would not listen to Moshe. \u2013 [Meaning:] they did not accept [his] words of comfort.<\/em><\/p>\n Our question restored; we present a few approaches:<\/p>\n Jews, as you are mired in the morass of Egypt \u2013 understand that Hashem is behind it all. Everything comes from Him; do not get caught up in the smokescreen. You may not comprehend the purpose and meaning of the Egyptian exile; nevertheless please recognize that it has meaning and that it too comes from God. And, just like He put you in, He can take you out!<\/em><\/p>\n Ramban goes with a different approach. Moshe\u2019s question is for the believer: It is a simple and poignant one.<\/p>\n 1. Rabbeinu Tam, R. Ovadia MiBartenura<\/span>:<\/strong> Moshe misunderstood the source of Bnei Yisrael\u2019s rejection – he attributed their response to his speech impediment, not their KR\/AK; under these false premises, he correctly reasoned: If my underwhelming oratory cannot penetrate Bnei Yisrael, who are naturally inclined to accept my redemptive message, then I have no chance to influence a Paroh who has every reason to want to reject me.\u00a03<\/a><\/em><\/p>\n 2. Chatam Sofer<\/span>:<\/strong> Difficult labor means idolatry.\u00a04<\/a>\u00a0Pharaoh who deifies himself suffers from KR\/AK even more than Bnei Yisrael.<\/em><\/p>\n 3a. Sefat Emet \/Ohr HaChaim<\/span>:<\/strong> In spite of Bnei Yisrael\u2019s KR\/AK, they have rooted faith. At his core, Paroh is not a believer. The challenge of convincing a cynical, heretical\u00a0Pharaoh\u00a0[of message he does not want to hear] is still far greater than influencing a short\u00a0\u2013 spirited Bnei Yisrael.<\/em><\/p>\n 3b. Ibn Ezra<\/span>:<\/strong> Bnei Yisrael are subjects and belong to Moshe’s nation. Paroh is a king [who doesn’t readily take orders] of a different nationality. The challenge of convincing an arrogant, foreigner is still far greater than influencing a short \u2013 spirited Bnei Yisrael.<\/em><\/p>\n 4. Sefat Emet<\/span>:<\/strong> If the leader of the nation does not have the backing of its people, no matter what the reason, he surely cannot convince an adversary. Bnei Yisrael\u2019s rejection of Moshe undermines his standing with Pharaoh.<\/em><\/p>\n A fifth solution, a Ralbag-based offering, radically differs from these. Ralbag upends the question with a surprising reframe. Until now we have been assuming, [Rashi-like, but with the implicit backing of all the commentaries], that KR\/AK is a Bnei Yisrael thing. Ralbag argues that the kotzer ruach was Moshe\u2019s. With a bit of license,\u00a05<\/a>\u00a0the logic runs as follows: Moshe had difficulty convincing Bnei Yisrael because his spirit was dampened \u2013 especially after Bnei Yisrael\u2019s increased\u00a06<\/a> workload \u2013 a direct corollary of Moshe\u2019s first attempt. In his second presentation to Bnei Yisrael, Moshe is now without the requisite confidence.<\/p>\n Moshe\u2019s kal v\u2019chomer<\/i> is now pristine. His words, an exercise in self-castigation. In effect, Moshe is saying<\/p>\n Hashem, I delivered your message of hope and inspiration to Bnei Yisrael \u2013 who ostensibly should have bought it. They however were able to pierce my veil of self doubt \u2013 created by my previous failure; If they saw my doubt, then what chance do I stand with a Pharaoh?<\/em><\/p>\n Leadership requires a sense of peace and belief in the mission \u2013 and one\u2019s self. Where we doubt ourselves, we will certainly be unable to impact others. Further, to learn and grow from that failure is a critical aspect of greatness.<\/p>\n Immediately after Moshe\u2019s pronouncement, the Torah relates a cryptic verse \u2013 one that most commentaries grapple with:<\/p>\n Ad-noy [then] spoke to Moshe and Aharon, commanding them to B’nei Yisrael and Pharaoh, king of Egypt, to bring out the B’nei Yisrael from the land of Egypt.<\/em><\/p>\n We are confused here. Is this a new command? What was the command? Does Hashem really need to command [Moshe to command] Bnei Yisrael to leave Mitzrayim?<\/p>\n With our notion, it all comes together: Hashem is commanding them; in other words Hashem is telling Moshe [and Aharon] regarding their mission to Pharaoh and B’nei Yisrael: You can do it! Believe in yourself and the rest will follow.<\/p>\n From hesitant, halting leader to a Moshe who takes on the Korachs, Amaleks and Pharaohs of the world \u2013 Moshe\u2019s remarkable transformation begins with a sense of personal belief. Once Moshe can redeem himself, he can liberate the Klal Yisrael.<\/p>\n FOOTNOTES<\/span>:<\/p>\n <\/a>1 Cf. Kli Yakar, Ohr Hachaim, Chizkuni, Da\u2019as Zekeinim, Rashbam among others<\/p>\n <\/a>2 Koheles, 10:10 speaks of the one whose iron is blunt and does not sharpen the edge. A Famous Lincoln quote goes something like this If I had eight hours to cut down a tree, I’d spend the first four hours sharpening my saw.<\/p>\n <\/a>3 Many go with the misunderstanding approach [cf. Kli Yakar, Chizkuni, Da\u2019as Zekeinim in 1st approach, Ramban [v\u2019yitachein] Chizkuni teaches that the following verse [6:13] vayitzaveim el Bnei Yisrael .. was precisely to inform Moshe that their rejection of Moshe\u2019s words was not reflective of a shortcoming in the messenger.<\/p>\n <\/a>4 Avodah kasha = avodah zarah<\/p>\n