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Yakov Rabkin

Moral Courage (Shemot, Exodus 1:1–6:1)

Moral Courage (Shemot, Exodus 1:1–6:1)

Yakov M. Rabkin

The Book of Exodus begins with several cases of exemplary moral courage. While we might imagine Pharaonic Egypt as a land of totalitarian control, these stories highlight examples of personal courage and freedom.

The first case concerns two midwives who were ordered by royal decree to kill all newborn males (1:15–19). The Pharaoh and his court had come to fear the immigrants from Canaan, perceiving them as a threat to Egypt. The Hebrew population growth was viewed as a “demographic bomb,” an existential danger that required drastic measures. Killing all newborn males was therefore deemed legitimate by the government.

The midwives did not confront the royal authorities outright but quietly defied the order and let the boys live. Why? Because, as the Torah states, “they feared God.” In other words, they feared the invisible God more than the very physical and terrifying Pharaoh, who was considered a deity in his country. What happened to them? Nothing. In fact, God rewarded them (1:20).

Another case involves Pharaoh’s daughter. When she found a baby floating in a basket on the waters of the Nile, she knew he was a Hebrew boy (2:2–7). Yet, she saved him from certain death, cared for him, and brought him—seemingly without fear—into the royal palace. Moreover, she raised this “enemy alien” and did not hide his identity from him. She even gave him the name Moses.

She must have instilled moral values in her adopted son. When Moses first encountered injustice—an Egyptian striking a Hebrew slave—he killed the Egyptian and buried his body in the sand (2:12–13). However, his moral crusade faltered when he attempted to resolve a dispute between two Hebrews. The more aggressive one retorted, “Who made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian?” Moses, realizing his actions were known, became frightened and fled Egypt (2:14–15).

Even in exile, Moses did not abandon his sense of justice. When he saw a group of male shepherds harassing female shepherds and their flock at a well, he immediately came to their defense (2:15–16). His moral resolve was irrepressible.

A common thread runs through these episodes: the moral courage to confront injustice, even in the face of severe authority. Yet, Moses tried but could not bring justice to his own people, echoing the experiences of Jews who have fought valiantly for justice in many places but failed in a state that calls itself “Jewish.”

 

About the Author
Yakov M. Rabkin is Professor Emeritus of History at the Université of Montréal. His publications include over 300 articles and a few books: Science between Superpowers, Interactions between Jewish and Scientific Cultures, A Threat from Within: a Century of Jewish Opposition to Zionism, What is Modern Israel?, Demodernization: A Future in the Past and Judaïsme, islam et modernité. He did consulting work for, inter alia, OECD, NATO, UNESCO and the World Bank.