There is so much packed into this sidra – where to begin? Is it with the conundrum of the name of God as presented here? The new and different kind of relationship that God has with Moses in comparison with the Patriarchs? The insight into Moses’ speech difficulties? The hardening of the resolve of Pharaoh by God – and for what purpose? The sudden placing of the genealogy interrupting the narrative flow? The terrible plagues inflicted on the Egyptians? The most amazing (to me, the mother of a primary school child) that the plague of lice could not be repeated by the powerful magicians who could copy other plagues?
One line spoke to me more this year than any other – Moses repeats the words of God who tells the people “I am YHVH and I will bring you out from under the burdens of the Egyptians and I will deliver you from being slaves to them, and I will redeem you with an outstretched arm and with great judgments, and I will take you to Me for a people and I will be your God, and you will know that I am the Eternal your God who brought you out from under the burdens of the Egyptians and I will bring you in to the land concerning which I lifted up My hand to give it to Abraham, to Isaac and to Jacob, and I will give it to you for a heritage, I am YHVH” and the people “did not listen to Moses because of impatience of spirit and [their] difficult work” (6:6-9)
Literally the words “kotzer ruach” mean shortness of breath or limited spirit and could mean, as Rashi understands it, that they were physically finding breathing hard, presumably because of the severity of the work they had to do. But I find Rabbi Samson Raphael Hirsch’s translation as “impatience” more satisfactory. They did not listen to what Moses was saying because they were operating in a different emotional environment, they were focussed only on the here and now, they could not see beyond the next task to be achieved. Short termism was all they could manage. The Jews were slaves – and had been for some generations – in a land named Mitzraim, “the doubly narrow place”. They had become habituated to their surroundings and their lives, they had learned how to survive, and that skill was all about having narrow horizons themselves. They could not possibly imagine a future, let alone a future in a different world where they would be quite different themselves. The generation of the exodus were emotionally and intellectually locked down, they suffered failure of imagination as well as failure of faith, their one imperative was to keep their heads down and keep doing what they had always done. They would allow themselves no awareness outside this behaviour. They just wanted to survive but it seems they no longer knew why it was important to survive or what they were surviving in order to become.
This view of “kotzer ruach” of narrowness of spirit and failure to dream of a better future is one that comes into sharp focus for me as I watch the run up to the Israeli elections. The many shifting coalitions as people jockey for votes, the offerings of quick fixes rather than thoughtful change, the lack of focus on life -critical issues in favour of trivial ones, the refusal to engage with the peace process, the social pressures facing so many of the people, the financial pressures that can surely not be sustained, it is depressing to sit here watching a country I love suffering from kotzer ruach, taking short breaths that allow it to continue from moment to moment, but having lost direction, belief, imagination, purpose. In 1897 Theodor Herzl famously wrote “im tirtzu, ein zo agada; ve’im lo tirtzu, agada hi ve’agada tisha’er’,: ‘If you will it, it is no dream; and if you do not will it, a dream it is and a dream it will stay”. Because he and others thought and planned and imagined and dreamed, a Jewish State was born, but it requires the thinking and planning and imagination and dreaming of its current leadership for it to continue to be what it was set up to be: “THE STATE OF ISRAEL will be open for Jewish immigration and for the Ingathering of the Exiles; it will foster the development of the country for the benefit of all its inhabitants; it will be based on freedom, justice and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture; it will safeguard the Holy Places of all religions; and it will be faithful to the principles of the Charter of the United Nations.” (Declaration of Independence 1948) (1)
Moses offered hope and deep meaning to the Children of Israel, who could not listen to him or understand what he was offering and so missed a vital opportunity to not only survive but to thrive as a people of God. I hope and pray that we will not suffer such a failure of imagination and will again, and that those who are able to vote in the coming election will make their voices heard for good, so that the promise “I will take you to Me for a people, and I will be to you a God, and you will know that I am the Eternal your God” with all that that extraordinary relationship of covenant and obligation can mean, will happen in our day.