Suggestions to the teacher. Inasmuch as we wish to inspire in the child by means of this lesson, a faith in divine providence, we must guard against any attempt at rationalizing the miracles recorded in this and subsequent chapters. It is faith in God's power over nature and His use of this power in the interests of justice and righteousness that this lesson should teach, and no philosophic explanation can bring home this truth to the child so well as the simple, impressive narration of the miracle. A belief in the supernatural and transcendent power of God is essential in Judaism, and the miracle tale is the best means for emphasizing this doctrine. To be sure, it may be necessary at an older age, to modify and deepen one's conception of the miraculous, but the only means by which the child can conceive of God's transcendent power, providentially exercised, is through the simple, straight-forward narrative of miracles He performed. No attempt, for instance, should be made to identify the voice that addressed Moses from the burning bush with the voice of conscience. It must remain an objective voice. God's reply to Moses' inquiry as to His name, "I am that I am," is sometimes made the occasion for the teacher to indulge in an attempt at a philosophical discussion of the nature of God. We have already suggested in our interpretation of the passage that these words were probably never intended to convey such meaning. They are not an answer to the question, "What is Thy name?" but a refusal to answer it, and, therefore, it is not in place to interpret their significance as revealing anything of the nature of God. Apart from this consideration, however, such abstract theological discussion is above the mental power of the child and should always be avoided. It is, therefore, best to teach the verse without any comment, as this by itself tends to preserve the atmosphere of mystery and awe which envelopes the whole episode.
In telling of the dialogue of God and Moses, the Biblical language can be used almost throughout, and, at any rate, the speeches should be given in direct discourse. Be careful to aid the child to an appreciation of the reason for Moses' hesitation, both because this is necessary to a proper understanding of the character of Moses, and because it prepares the way for a better appreciation of the miracle of the Exodus. For instance, in telling of the call of God to Moses, one might continue somewhat in this wise: "When Moses heard God say, 'Go and I will send thee to Pharaoh, and do thou bring my people, the children of Israel out of Egypt', his heart sank. How could he, one man, and a stranger, go before this cruel and powerful king of a mighty nation, surrounded by courtiers, guards and soldiers, and say to him, 'Let these thousands of slaves who are building your cities go free?' Would Pharaoh pay any attention to him? So Moses said to God, 'Who am I that I should go to Pharaoh, that I should bring forth the children of Israel out of Egypt?'" The teacher can also make the emphasis of the narrative clearer by the questions he asks after the presentation of the lesson, as, for instance: "What did God ask Moses to say to Pharaoh? Do you think Pharaoh would let Israel go just because Moses asked it? Why not? (Draw out the idea that Pharaoh was used to being obeyed, not commanded, and that the slavery of Israel was profitable to him.) Did Moses think that Pharaoh would obey him? What did Moses say to God when God told him to go to Pharaoh? Why did not Moses want to go? How did God answer Moses when Moses said that he was not a good enough speaker?"
CHAPTER IV
MOSES' FIRST APPEARANCE BEFORE PHARAOH
Exodus 4.29 to 6.8
Interpretation. The first step that Moses takes seems to contain a promise of success. He and Aaron succeed in interesting the elders of Israel in the prospect of deliverance, but the hope which this initial success raised in the heart of Moses was soon destined to be disappointed, for Pharaoh not only refuses the moderate request of a three days' journey into the wilderness, but also imposes new and impossible burdens upon the Israelites. This has the immediate effect of discrediting Moses and Aaron in the eyes of the people, even in the eyes of the Israelite overseers, who had sought to intercede for their brethren with Pharaoh, and who now reproach Moses and Aaron as the enemies of the people. In utter despair he lays his complaint before God, and at this juncture God vouchsafes to him that revelation of His name, which He had at first withheld, and assures him of the fulfillment of the covenant with the patriarchs. Moses was not to be discouraged by the hardness of Pharaoh's heart, for even this was but to emphasize the miraculous character of Israel's escape. This is the significance of the verses in Exodus 6.1 and 7.3-5.
Aim. The aim of this chapter is the same as that of the preceding. In addition, it should be utilized to teach reverence for the name of God.
Suggestions to the teacher. Before beginning this lesson recall by a few questions the main points of the previous lesson, laying especial emphasis on the difficulties of the task Moses was called upon to perform. Then tell how the hopes of Moses were raised by his meeting Aaron, and still more by the reception accorded him by the elders of Israel, who remembered hearing of the prophecy that Israel was to be led out of Egypt and go to the land promised to Abraham, Isaac and Jacob. The conversation between Moses and Pharaoh must be given in direct discourse, and in the language of the Bible. The children must be made to realize the dilemma in which the Jewish overseers of the work found themselves, in that they were held accountable for the impossible tasks that they were required to exact from the people. Their petition to Pharaoh and Pharaoh's retort must also be given in direct discourse and in language approaching that of the Bible, but somewhat more explicit, so that the motives are clear to the children, thus: "Now, when the Hebrew overseers of the work saw that they were being brutally beaten because the children of Israel could not do the impossible and make bricks without straw, they thought that they would come before Pharaoh and reason with him; so they came and said: 'Oh king, wherefore dost thou do so to thy servants, no straw is given to thy servants, yet thou sayest to us, see that they make bricks, and when they do not make the number of bricks thou dost require—for they cannot make the same number if they must take the time to gather the straw themselves—the blame is put on us, their overseers, and we are unjustly punished.' Pharaoh would not listen to reason, but grew red in the face with anger and said in a blustering voice, 'You are idle fellows, idle! that is why you look for excuses not to work, saying: Come, let us sacrifice to the Lord! And now, go to your work and straw shall not be given to you and you shall furnish the same number of bricks as before, when the straw was given'."
This prepares the way for the explanation of the change in the people's attitude to Moses, as shown in Genesis 5. 21. The words of the overseers to Moses should be paraphrased somewhat, because the children might not understand the figurative language, thus: "May the Lord appear and judge you, for you have given us a bad name with Pharaoh, and instead of keeping your promise to free us from Egypt you have given Pharaoh an excuse to treat us worse than we have ever been treated before." Then proceed to describe the feelings of Moses when he heard these words, how it must have seemed at the time that the goal for which he was striving seemed farther away than ever. Not only had Pharaoh not granted his petition, but the one effect of his pleading was to add to the burdens of the people, which he had sought to relieve, so that his own people now turned against him.