That feeling isn't exactly new. In fact, we see it playing out in one of the most pivotal moments in the Torah: Moses's reluctance to answer God's call.

It all unfolds in the book of Exodus, specifically chapter 4, verse 10. Moses, chosen to lead the Israelites out of slavery, protests, "Please my Lord, I am not a man of words, neither yesterday, nor the day before, nor since You spoke to Your servant; for I am slow of speech, and slow of tongue.”

But let's unpack this a bit, shall we?

The text in Shemot Rabbah, a classical collection of rabbinic interpretations on the Book of Exodus, dives deep into Moses’s hesitation. We are told that Moses addresses God as Adonai (אֲדֹנָי). The text points out that this name, spelled alef, dalet, nun, yod, signifies God's lordship. Moses is essentially saying, "You are the Lord of the entire world, and I'm the one you want to be your messenger?" It's as if he’s overwhelmed by the sheer audacity of the request.

The Sages, in Shemot Rabbah, tell us that for seven whole days, God had been trying to convince Moses to take on this monumental mission. Seven days of gentle nudging, persistent calling, and Moses… well, he resisted. He just didn't think he was up to it. All this until the dramatic encounter at the burning bush finally forced his hand. The Midrash (rabbinic commentary) counts Moses’s repeated refusals in the verse, noting "I am not a man of words," "yesterday," "neither [gam]," "the day before," "nor [gam]," "since," and "You spoke," totaling seven expressions of reluctance.

But what’s the real reason for Moses's reluctance? Was it just about a speech impediment?

Rabbi Pinḥas HaKohen offers another layer. According to him, Moses wasn't simply worried about his elocution. He doubted whether words alone could be effective with Pharaoh. Why? Because, in Moses's eyes, Pharaoh was a slave himself.

Wait, a slave? Pharaoh?

Rabbi Pinḥas suggests that Pharaoh, and by extension, the Egyptians, were descendants of Ham, who was cursed with slavery in Genesis 9:25. Alternatively, “the man” could refer to the typical Israelite slave. Either way, Moses is alluding to Proverbs 29:19: “A slave will not be admonished with words.” Essentially, Moses believed that Pharaoh was beyond reasoning with. He felt that if he wasn’t going to inflict some kind of divine punishment, his words would fall on deaf ears. "If I am not going to afflict him," Moses seems to say, "I will not go."

God, of course, isn’t having it. He responds with a powerful rhetorical question: “Who makes a man's mouth, or makes a man mute, or deaf, or sighted, or blind? Is it not I, the Lord? Now, go, and I will be with your mouth, and teach you what you shall speak.” (Exodus 4:11-12). God reminds Moses that He is the source of all abilities, and that He will provide Moses with the words he needs.

It's a profound moment. It highlights the tension between human inadequacy and divine empowerment. Moses sees his limitations, but God sees his potential. God’s response isn’t just a reassurance; it’s a fundamental lesson about faith, about trusting in a power greater than ourselves.

So, what can we take away from Moses’s initial reluctance? Perhaps it’s a reminder that feeling inadequate doesn’t disqualify us from being called to something great. Maybe it’s about recognizing that our perceived weaknesses can be transformed into strengths when we partner with something bigger than ourselves. And maybe, just maybe, it's about trusting that even when we feel like we're not "men (or women) of words," we still have a voice, and that voice, guided by something greater, can make a world of difference.