That's the situation Moses found himself in.
In Shemot Rabbah, the great collection of Midrashim (interpretive stories) on the Book of Exodus, we find a fascinating take on Moses's famous reluctance. You remember the scene: God appears in the burning bush, tells Moses he's been chosen to redeem the Israelites, and Moses basically says, "Thanks, but no thanks. I'm not a good speaker." (Exodus 4:10)
So, what does God say to that? According to Shemot Rabbah, God essentially replies, "Who do you think made mouths in the first place?" God reminds Moses, "If you are not a man of words do not be concerned; haven’t I created all the mouths in the world, and I rendered mute whomever I wished, and [likewise determined who is] deaf and blind, and sighted and hearing? Had I wished for you to be a man of words, so would you be. Rather, I wish to perform a miracle with you. When you speak, your words will be exact, as I will be with your mouth.” It's a pretty powerful statement, right? It speaks to the idea that our perceived weaknesses can actually be strengths in disguise, especially when we're acting on behalf of something greater than ourselves.
God wasn't just dismissing Moses's concerns. He was offering a solution, a partnership. “And I will be with your mouth," God promises. This isn't just about giving Moses the ability to speak eloquently. It's about divine assistance, about God's presence being manifest in Moses's words.
But it gets even more interesting when we delve into the interpretations of the phrase "and teach you [vehoreitikha]." Rabbi Abbahu offers a striking image: "I will shoot [moreh] My words into your mouth like an arrow." Whoa! Imagine the force, the precision, the divine intention behind each word. It's not just about speaking; it's about conveying a message with unwavering accuracy and power, like an arrow hitting its target. The reference here is to Exodus 19:13, "Or will be shot [yaro yiyareh]," further emphasizing the idea of divine propulsion.
Then, Rabbi Simon offers another compelling interpretation: "I will create you into a new being." He links vehoreitikha to the Hebrew word vatahar, meaning "the woman conceived," from Exodus 2:2. This suggests a transformation, a rebirth. It's not just about improving Moses's speaking ability; it's about remaking him, reshaping him into the leader he needs to be. It’s about Moses becoming something entirely new.
Think about that. God wasn't just offering Moses elocution lessons. He was offering to rewrite his very being, to imbue him with divine power and purpose.
So, what does this all mean for us? Maybe it's a reminder that our limitations don't define us. Maybe it's an invitation to trust in a power greater than ourselves, to believe that even when we feel inadequate, we can be instruments of something extraordinary. Maybe, just maybe, the things we perceive as weaknesses are actually the places where divine strength can shine through the brightest.