In his discussion with Hashem about the mission to save the Jews, Moshe demurs, saying:
"Who am I that I should go to Pharaoh, and that I should take the children of Yisrael out of Egypt" (3: 11).
Moshe seems to think that being appointed to bring the Jews out of Egypt did mean that he had the kind of status necessary to appear before Pharaoh. Hashem has called him but that was, apparently, not enough.
Rashi continues and explains the second part of the verse: "Even if I am significant enough to address kings, why is Yisrael worthy of miracles, and that I should take them out of Egypt?"
This too is puzzling. If G-d determines that the time has come for Moshe to free the people, for what reason does Moshe question the viability of the Divine Plan? How can Moshe argue that the people are not worthy, if Providence states that the time of their rescue has come?
The order in which Moshe's position is stated is also peculiar. First, Moshe says that he is of no significance and asks how he can speak with kings. Then he changes tact and says, "even if I am significant enough to address kings…" On what basis did Moshe reconsider? At first, he fears he lacks some kind of status; then suddenly he argues, as a hypothetical, the premise he has just rejected?
In the next verse (12) we hear Hashem's specific response: "For I shall be with you, and this is the sign I give you that I have sent you…." A sign as a response to a feeling of inadequacy. How would the ability to do a miracle change Moshe's feeling or position?
The Medrash points out that "the leaders of the nation were praised for their special concern for judgment: Shmuel the prophet [who is likened to a King]; King David; even the King Yehoshafat." In all the cases mentioned, when their kingship was strengthened, they had not dealt with Kingly matters such as riches, honor, or other such royal concerns-they dealt only with the matter of judgement.
Regarding Yehoshafat, judgement is alluded to in a verse from Chronicles II, "And Yehoshafat, his son, reigned in his stead, and strengthened himself against Yisrael…" (17: 1). In what ways did he strengthen himself? The Tanchuma answers, "…in that he appointed judges." Further the verse indicates (6), "and his heart was lifted up-vayigba libbo- in the ways of Hashem…"
"…Vayigba libbo", which could be rendered "…became haughty in the ways of Hashem" is difficult to understand. The Tanchuma does not explain the specific meaning of the "haughtiness" of the King. Rashi in Chronicles has this to add: "He became haughty in this matter, that he went only in the ways of Hashem."
If we bring these two sources together, The Tanhuma and Rashi's understanding of the Tanchuma (assuming that Rashi had the Tanchuma in mind), it seems that Kingship over Yisrael is not enough to give the King feelings of superiority, or to really diminish his humility. (Certainly, there were other examples, but Yehoshafat is considered a model in this regard). Neither the money nor the power or the honor are ultimately significant. The power and the glory of a Jewish monarch depended on his ability to establish the will of G-d and promote G-d's law, the authority of Torah. This was the only source of arrogance allowed to a King of Yisrael.
Pharaoh was a King and he should understand that kingship in Yisrael could also exist. He should understand that the King of Yisrael would be no less a King and that the conversation would take place between equals. However, because kingship in Yisrael is dependent on the Torah and adherence to its teachings only such a King could have the "arrogance" to stand before Pharaoh as an equal (if not greater) King. Moshe was not questioning G-d's plan for redeeming Israel or claiming that he would not be successful. He was asking an incidental question. Am I enough of a King such that my appearance before Pharaoh will not embarrass Heaven? Perhaps we should avoid relying on my Kingship and simply redeem the nation.
In answer, Hashem gives Moshe a sign. This is a certain power that would enable him to stand before the King of Egypt despite of the fact that he could not be a defender of Torah (which had not been given to the people as yet).
The second part of Moshe's statement can be understood as follows. "If G-d appoints me as the leader, the King and chooses to take the people out of Egypt using the messenger-King, then I must really be the King. Even if the determination in Heaven is that Moshe can stand before Pharaoh, how can he lead the people as a King, since the essential quality of the kingship (judgment, Torah) is missing? How can I be charged with taking them out of Egypt?
Shabbat Shalom, Chaim Brovender
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