Our Treaty With God

This week’s Torah portion, the first portion in the Book of Exodus, is Shemot, which means, Names. It is about the enslavement of the Israelites in Egypt, Pharaoh’s decree to drown every male Israelite baby, the birth of Moses, his exile in Midian; his call by God at the burning bush and his eventual return to Egypt to carry out God’s plan for him to lead the Israelites out of Egypt.

As Moses, his wife Zipporah, and their two sons are traveling to Egypt to confront Pharaoh, there is a puzzling section which reads: “When he was on the way at the inn, God encountered him, and sought to kill him. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and touched it to his feet, and she said, ‘a bridegroom of blood are you to me.’ So He loosened his hold on him; then she said, A bridegroom of blood you are, because of the circumcision” (Ex. 4:24-26). It is puzzling because we don’t really know who God wanted to kill and what exactly happened: whether Moses became ill or had an accident. We do know that Moses was not eager to shoulder the task of returning to Egypt to secure the Israelites’ release.

He finds five excuses as he answers God, so as not to have to accept the challenge. First he is excessively and perhaps evasively humble; next he asks who he should say is sending him; then he maintains that the Israelites will not believe him; then he says he is not a good speaker; and finally he grudgingly gives in without much enthusiasm and possibly a little bit of attitude. No wonder God was displeased. Moses and Zipporah show radically different orientations toward doing the right thing. Whereas Moses is hesitant, Zipporah is decisive. The Talmud says that Zipporah was “distinguished by her deeds” (Moed Katan 16b). In fact, all of the six women in this portion are decisive. The midwives, Shifrah and Puah refuse to kill Israelite baby boys, in the first recorded act of civil disobedience. Yocheved, Moses’ mother, puts Moses in a basket among the reeds of the River. Pharaoh’s daughter saves Moses. Young Miriam courageously steps forward to help the Princess and her baby brother.

It is interesting that circumcision is the mechanism by which Moses’ life and mission are restored. The Talmud comments in another place, “Great is circumcision, for it counterbalances all the [other] precepts of the Torah, as it is written, For after the tenor of these words I have made a covenant with you and with Israel” (Nedarim 32a). The midrash also says, …she recognized the great protective power of circumcision, … She said: ‘How great is the power of circumcision! My husband was deserving of death for having been tardy in the performance of the command of circumcision, and but for that he would not have been saved.’ (Shemot Rabba V:8)

If we think about what circumcision is really all about, perhaps this section can become a little clearer. Circumcision is not about the act itself; it’s only the sign of the bond between God and each parent who circumcises a child. Later it is the sign of the bond between the child and God as well. When God commanded Abraham to become circumcised, it was about mutual acceptance and mutual responsibility. In another telling passage, after the giving of the Ten Commandments later in Exodus, the Torah says “And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words”(Ex. 24: 8). Hence there is an ancient tradition of using blood to make a treaty; and circumcision is a treaty.

Zipporah evidently understood that she needed to reestablish the bond between God and Moses. She describes Moses as a bridegroom of blood: that the bond between God and Moses is as strong as their marriage bond. So what can we take away from this story? Perhaps it is telling us what not to do. Excessive humility or perhaps false humility is not helpful. Reluctance is a hindrance to right action. Laziness is a poor excuse to avoid making correct choices. If we are asked to help, we can’t turn away as if it’s not our problem. We are asked to be willing to serve, to do the right thing. Zipporah knew that after the circumcision she would have to share her husband with God and God’s mission. She would also be sharing him with all the Israelites. And perhaps this is another teaching: that every relationship is a triad. God is present in every human interaction, showing us what is right. God wanted Moses to say “Hineni”: here I am, ready to serve. As in a marriage, God wanted Moses’ mind and heart. This covenant includes us too and demands no less. God wants our minds and willing, open hearts. God needs our contributions and our labor in working for and helping each other. We are dignified by these tasks and finally, honored by God, in giving to us this sacred bond with Divinity.