Exodus 6

Hook

What's striking here is that God, in the very moment of promising liberation, seems to be grappling with Moses' doubt and even his own self-doubt, framed by the inadequacy of his messenger.

Context

This passage in Exodus 6 marks a pivotal moment in the unfolding narrative of the Exodus. Historically, it occurs after the initial confrontation between Moses and Pharaoh, where Pharaoh's response to Moses' request to free the Israelites was to increase their burdens. This frustration and perceived worsening of the situation is what Moses voices to God. Theologically, this chapter is crucial for establishing God's covenantal relationship with Israel and revealing His divine name, יהוה (YHVH), in a new and profound way, connecting it directly to the act of redemption. The Sages, in Midrash Tanchuma, connect this revelation of God's name to the covenant, emphasizing that the name יהוה is intrinsically tied to the promise of redemption and the land.

Text Snapshot

“Then יהוה said to Moses, “You shall soon see what I will do to Pharaoh: he shall let them go because of a greater might; indeed, because of a greater might he shall drive them from his land.” (Exodus 6:1)

“I am יהוה. I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name יהוה. I also established My covenant with them, to give them the land of Canaan, the land in which they lived as sojourners.” (Exodus 6:2-4)

“Say, therefore, to the Israelite people: I am יהוה. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. And I will take you to be My people, and I will be your God. And you shall know that I, יהוה, am your God who freed you from the labors of the Egyptians.” (Exodus 6:6-7)

“But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage.” (Exodus 6:9)

“But Moses appealed to יהוה, saying, “The Israelites would not listen to me; how then should Pharaoh heed me, me—who gets tongue-tied!” (Exodus 6:12)

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Close Reading

Insight 1: The Iterative Nature of Divine Revelation and Action

The chapter opens with God stating, "Now you shall see what I will do to Pharaoh" (Exodus 6:1). This immediately follows Moses' lament about the worsened plight of the Israelites. The word "עתה" (now) is significant, as various commentators observe. Kli Yakar, for instance, suggests it's a direct response to Moses' question, "Why have You brought further trouble upon this people?" (Exodus 5:23), implying that the current intensified suffering is a sign of imminent redemption, akin to the darkness before dawn. This isn't just a passive observation of events; it's a divine framing of the present hardship as a precursor to a decisive act.

God then proceeds to reveal His name, יהוה, in a manner distinct from His previous manifestation as El Shaddai to the Patriarchs. This is not simply introducing a new name, but a new mode of knowing and being known. "I am יהוה. I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name יהוה" (Exodus 6:2-3). The implication is that the name יהוה is intrinsically linked to the act of redemption and covenantal fulfillment, a revelation that was not yet fully necessary or perhaps even possible for the Patriarchs in their stage of sojourning. The revelation of יהוה here is tied to the action of freeing Israel, making the divine name synonymous with this redemptive act.

This iterative process continues with God's instructions to Moses: "Say, therefore, to the Israelite people: I am יהוה. I will free you... I will redeem you... And I will take you to be My people, and I will be your God" (Exodus 6:6-7). The repetition of "I am יהוה" anchors these promises in His essential being, the God who acts. Yet, despite this powerful divine declaration and promise, the text immediately presents a stark contrast: "But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage" (Exodus 6:9). This highlights a gap between divine intent and human reception, a recurring theme in biblical narrative.

The chapter concludes with Moses himself expressing doubt, not about God's power, but about his own efficacy as a messenger: "how then should Pharaoh heed me, me—who gets tongue-tied!" (Exodus 6:12). This self-deprecation, coupled with the Israelites' despair, underscores that the process of redemption is not merely a unilateral divine act but involves human agency, reception, and even moments of profound doubt and inadequacy. The divine promise is absolute, but the human experience of it is complex and often fraught with struggle. This iterative nature – divine promise, human doubt, further divine reassurance, and the ongoing struggle to believe and act – is central to understanding this passage.

Insight 2: The Significance of the Divine Name and Covenantal Identity

The revelation of the name יהוה in Exodus 6 is a cornerstone of Jewish theology. The text explicitly states that God "did not make Myself known to them [Abraham, Isaac, and Jacob] by My name יהוה" (Exodus 6:3). This isn't to say the name was unknown, but its full significance and the nature of the God it represents were not yet fully revealed. While El Shaddai denotes God as the Almighty, capable of providing and protecting, יהוה is deeply connected to God's active presence, His covenantal faithfulness, and His role as Redeemer.

The commentators grapple with this distinction. Ibn Ezra notes that God "placed before us the secret of the Torah" in this revelation, implying a depth of meaning tied to the name. Rashbam, in his commentary on Exodus 12:33 (which describes Pharaoh expelling Israel), offers a nuanced understanding of "hand of might" in verse 1, suggesting that God will compel Pharaoh to expel them, not just release them. This points to the active, forceful nature of the redemption associated with יהוה.

The connection between the name יהוה and the covenant is explicit: "I also established My covenant with them, to give them the land of Canaan..." (Exodus 6:4). God then reiterates, "I am יהוה. I will free you... I will redeem you... I will take you to be My people, and I will be your God" (Exodus 6:6-7). This linkage is profound. The name יהוה becomes the divine guarantee of the covenantal promises, particularly the promise of redemption and possession of the land. It signifies a God who is not only powerful but also intimately involved in the destiny of His people, bound by His word.

The verse "And you shall know that I, יהוה, am your God who freed you..." (Exodus 6:7) emphasizes that the act of redemption itself will be the ultimate revelation of God's identity as יהוה. It's through this experience of liberation that Israel will truly come to know who יהוה is. This isn't abstract knowledge but experiential understanding. The covenantal relationship, therefore, is not just a passive agreement but an active, ongoing process of God revealing Himself through His redemptive actions, and Israel coming to know Him through these experiences. The name יהוה becomes the signature of God's redemptive covenant.

Insight 3: The Tension Between Divine Promise and Human Despair and Inadequacy

One of the most palpable tensions in this passage lies between the absolute certainty of God's promise and the profound despair and self-perceived inadequacy of both the Israelites and Moses.

On the Israelite side, despite God's clear pronouncements of liberation, their response is one of utter hopelessness: "they would not listen to Moses, their spirits crushed by cruel bondage" (Exodus 6:9). Their immediate reality of brutal slavery eclipses any hope offered by divine words. Their spirits are so broken that they are incapable of hearing or believing the promise of freedom. This speaks to the oppressive power of suffering, which can blind individuals to even the most certain assurances. Their inability to listen is not a rejection of God, but a testament to the overwhelming weight of their immediate circumstances.

Then there is Moses' own struggle. After the Israelites' refusal to listen, Moses appeals to God, not with a challenge to God's power, but with an admission of his own perceived inadequacy: "The Israelites would not listen to me; how then should Pharaoh heed me, me—who gets tongue-tied!" (Exodus 6:12). The footnote explains "tongue-tied" as literally "uncircumcised of lips," a powerful metaphor for an inability to speak clearly or persuasively. Moses sees himself as fundamentally unsuited for the monumental task of confronting Pharaoh and leading a nation out of bondage. He fears his speech impediment will render him ineffective, even more so than the Israelites' own despair.

This tension is amplified by the fact that this is not the first time Moses has expressed reservations about his ability. In Exodus 4, he famously pleaded with God, "Oh, my Lord, I am not a man of ready speech, neither yesterday nor the day before, nor since You have begun to speak to Your servant; but I am slow of speech and of tongue" (Exodus 4:10). God's response then was to appoint Aaron as his spokesman. Here, after further hardship, Moses returns to this theme, implying that the situation has not improved, and his perceived weakness is still a major obstacle.

The divine response to Moses' plea is crucial. God doesn't dismiss Moses' feelings but reiterates the command and then proceeds to list the genealogies of Reuben, Simeon, and Levi, culminating in the lineage of Moses and Aaron (Exodus 6:13-26). This genealogical listing, which some might see as a digression, can be interpreted as a way to ground Moses and Aaron in their lineage, to remind them of their place within the larger tapestry of Israel, and perhaps to imbue them with a sense of ancestral strength and divine appointment. It's a way of saying, "Despite your perceived limitations, you are part of a larger divine plan, and your lineage is significant." The tension, therefore, is between the overwhelming human experience of suffering and inadequacy, and the divine promise of redemption, a promise that God will fulfill through and in spite of these human limitations.

Two Angles

Angle 1: Ibn Ezra – God's Power as the Unseen Force

Ibn Ezra, in his commentary on Exodus 6:1, sees the verse "Now you shall see what I will do to Pharaoh" as a direct response to Moses' query about why God has made things worse. For Ibn Ezra, the "greater might" (ביד חזקה) refers to God's omnipotence, which will compel Pharaoh. He suggests that God is revealing the "secret of the Torah" in this passage, implying a deeper, perhaps philosophical, understanding of divine action. The emphasis is on God's absolute power, which will not only force Pharaoh to let the Israelites go but will also drive them out. This perspective highlights a God whose actions are sovereign, even when they appear to exacerbate the immediate suffering. The focus is less on Pharaoh's will and more on God's irresistible might.

Angle 2: Rashbam – Pharaoh's Compelled Expulsion

Rashbam, on the other hand, focuses on the manner of Pharaoh's action. While acknowledging God's power, Rashbam's interpretation of "hand of might" (ביד חזקה) in Exodus 6:1, which he connects to Exodus 12:33, emphasizes that Pharaoh will expel them. This means Pharaoh will be actively driven to get rid of them, not merely releasing them. Rashbam's reading highlights the agency, albeit coerced, of Pharaoh. It’s not just God’s abstract power, but the specific consequence of that power on Pharaoh’s own actions. The Israelites will be "driven out," implying a forced, perhaps even panicked, departure on Pharaoh's part, a nuance that underscores the severity of the divine plagues and the ultimate capitulation of Egypt.

Practice Implication

This passage offers a powerful lens through which to examine our own moments of doubt and perceived inadequacy in serving God or pursuing righteous goals. When we feel like Moses, burdened by the perceived failures of our efforts, or when the people we are trying to reach seem deaf to our message, the text reminds us of several critical points. First, God’s promise of redemption and progress is rooted in His name, יהוה, which signifies His active, covenantal presence. This means that even when our efforts seem fruitless, God’s ultimate plan is still in motion. Second, the revelation of the divine name יהוה is tied to the act of redemption itself. Therefore, our current struggles, like the Israelites' suffering under Pharaoh, can be understood not as signs of abandonment, but as precursors to a more profound divine intervention.

The challenge for our daily practice is to cultivate a resilience that can hold both the reality of present difficulty and the assurance of future redemption. This involves actively remembering God's covenantal name and the promises associated with it, especially during times of hardship. When we face obstacles, whether personal or communal, we can ask ourselves: Am I allowing my immediate circumstances to blind me to God's deeper, redemptive work, as the Israelites did? Am I, like Moses, allowing my perceived limitations to overshadow God's power and purpose? The genealogical listing in chapter 6, though seemingly mundane, can serve as a reminder that we are part of a larger, ongoing divine narrative. Our individual struggles, like those of our ancestors, are woven into this larger tapestry, and God's faithfulness to the covenant means He is present and active even when we feel most alone or incapable. Therefore, instead of succumbing to despair or self-doubt, we are called to re-center ourselves on God’s promises and His revealed name, trusting that He will bring about liberation and fulfillment, often through unexpected and powerful means that reveal His true identity as יהוה.

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1. The text emphasizes God revealing His name יהוה in connection with redemption. Does this mean that God's essence is only fully accessible through acts of liberation, or are there other ways to know יהוה that were available to the Patriarchs even if not fully revealed?
2. Moses expresses his "tongue-tied" nature as a barrier to Pharaoh's compliance. If God is omnipotent, why does Moses' perceived inadequacy become a point of contention in the divine plan, rather than being simply overcome or bypassed by God's power?