Shemot: Total Commitment

Torah Portion: Shemot
The Lord said to him further, “Put your hand into your bosom.” He put his hand into his bosom; and when he took it out, his hand was encrusted with snowy scales! (Shemot/ Exodus 4:6)
Greetings from the frosty yet ever beautiful Hudson Valley! 
Sorry about not drashing last week but glad to be back. 
This week we begin the book of Exodus, which begins with sufferings of the Israelites and continues with the story of Moshe’s birth, adoption into Pharaoh’s household, spiritual awakening and flight to Midian. While caring for his father-in-law’s flocks, Moshe is called by God at the burning bush, but seems skeptical that the Israelites will believe him- not only that he was commissioned by God but also that redemption is at hand. So at the beginning of Chapter 4, God gives Moshe two signs: first, his rod turns into a snake, and second, that his hand is afflicted with tzara’at, the scaly skin blemish much discussed later in the Torah. (There’s one more sign for the Israelites, turning the water of the Nile into blood, but that is promised for later and not demonstrated in this part of the story.) 
It’s understandable that Moshe would doubt that the Israelites would believe him when he reports God’s promise at the burning bush, and it’s also fitting within the narrative that the sign to convince them would be the staff turning into a snake and back. Within the theology of the Torah, the symbolism of the staff becoming a snake suggests God’s dominion over nature- especially those aspects of nature associated with Egypt’s gods, as the Torah imagines them- which will be more fully demonstrated in the story of the plagues. So if Moshe wanted to show the Israelites that the God of Avraham was going to redeem them, a miracle like that of the staff would be just the thing. 
So why, then, does God enact the second sign on Moshe himself? Surely another miracle involving some aspect of nature would be just as effective in convincing the Israelites without perhaps discouraging or overwhelming Moshe, who seems rather reluctant to take this role even without sudden impurity on his body. 
Another sort of miracle might be just as good at convincing the Israelites, but maybe it was Moshe who needed to be shown, not only that the commission was real but that the privilege of leadership would be not leave him unscathed. Later in the Torah, there will be detailed rules for the separation and purification of the metzorah – the one who has an eruption of tzara’at- which perhaps suggests that Moshe is being indirectly told that to  shepherd the people and confront Pharaoh will leave him too feeling separated and alone, afflicted spiritually with the moral burdens of leadership. Maybe the impurity on Moshe’s hand is a symbolic representation of the impossibility of leadership while “keeping your hands clean,” understood as not having to make any difficult compromises or troubling decisions. 
We know that Moshe will eventually become repeatedly discouraged with the task of shepherding Israel; even a prophet of his stature must learn that doing the right thing may not always earn one popularity or acclaim. So perhaps at this very first stage of his mission, God seems to be telling Moshe: are you prepared for the sacrifices and struggles of fighting for justice and leading a fractious people? Are you prepared to feel separate and alone when you articulate a vision of a world according to a higher law and deeper hope? Are you prepared to feel outcast, like a metzorah,  when you call out the people’s mistakes and misdeeds? In today’s parlance, are you all in
That’s the question: to take on a holy mission is to risk everything comfortable. Are we- you and me- all in
Shabbat Shalom, 
The views expressed are my own and do not reflect that of Vassar Brothers Medical Center or Health-Quest.

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