Triumph over Pharaoh: The Levi Factor

As we begin recounting the incredible story of Moshe Rabbeinu once again, a question that bothered me for years (and I am sure that I am not alone in this) is given the hostility of Pharoah to the Jews, and Moshe in particular, how is it that Moshe seems to be able to waltz in and out of the palace whenever he chooses? We know from many sources the incredible life and death power that the Pharaohs had over everyone and everything in Egypt and the whole Middle East, including Eretz Yisrael. (Not the subject for today, but historical and archaeological sources prove this beyond a doubt). So how is it that Moshe was personally exempt from any control by the Pharaoh?

Moshe the Miracle Man

I know of three approaches to answer this question. The first is the Midrash, which tells fantastic stories of the supernatural assistance that Moshe was given. Lions, rodents, and other animals would come with him and frighten the Egyptian guards and Pharaoh himself and gain Moshe entry whenever he wished. The inquiry might end there, but I believe there is more to plumb in this story.

The Prince of Egypt

Another approach may disturb some readers, but I think it has much truth to it. When the movie “The Prince of Egypt” came out in 1998, I did not see it. It was much criticized in the Orthodox press as distorting the story presented in the Torah, as full of Hollywood excesses, and so on. I passed on it. 

However, a few years ago on a long plane ride, I decided to watch it. While much of the criticism I had heard is true (particularly its portrayal of my Zaydie Aharon), the central theme is based on one crucial insight that I had not considered before. 

Moshe grew up in the House of Pharaoh. The Torah reports the rise of a new King in Egypt at the beginning of Parshas Shmos (1:8), and of the King's death many years later, towards the end of Moshe’s stay in Midian(2:23). Whether or not the Pharaoh at the beginning of Shemos was the same Pharaoh who Joseph had dealt with was debated by our Sages (see Rashi to Shemos 1:8). However, it is hard to accept that the Pharaoh who Moshe contended with upon his return to Egypt was that same original Pharaoh.  The text clearly states that Pharaoh died.  Although Rashi brings an opinion that this means he contracted leprosy, the plain meaning of the text (and the two hundred-odd years since the Joseph story) leads one to believe that, in fact, the son of the former Pharaoh had now ascended the throne. Thus, the Pharaoh that Moshe contended with upon his return was surely none other than the stepbrother that Moshe had grown up with!

Who knows what sibling rivalry Pharaoh may have felt from this long-lost brother-pretender who had now returned, telling him what to do.

 

Given this fact, it may simply be that Moshe could come and go in the palace as he reclaimed his previous royal privileges of access. In fact, as some Midrashim note, the reason that Moshe had to go through the adoption by Batya and was brought up as an Egyptian was to prepare him for the confrontations that he would face as the Jewish savior. It gave him the confidence and ability to speak effectively in that forum. (Nevertheless, Moshe was also given the challenge of stuttering to ensure that no one thought the Exodus was a result of Moshe being a charismatic, eloquent speaker who mesmerized the Egyptians. It was clear that it was Hashem who redeemed the Israelites, not Moshe - see commentary of Rav SR Hirsch.)

Thinking of Moshe and Pharaoh in this way and analyzing the love/hate relationship that they must have had as long-lost brothers who were now adversaries, is fascinating on many levels. Who knows what sibling rivalry Pharaoh may have felt from this long-lost brother-pretender who had now returned, telling him what to do. It may have contributed mightily to the incredible ego and obstinance of Pharaoh in continuing his futile resistance while bringing himself and his nation to ruin. It may even have been part of the reason Moshe was so incredibly reluctant to take on the task in the first place. 

Whatever the case is, this is certainly a fascinating aspect of the drama that unfolds before us, and well explains how Moshe was able — even in a "non-miraculous" way — to come and go in Egypt as he pleased.

Moshe the Levi

However, I heard a third approach this week, which might be the most fascinating of all. Rashi, in fact, asks the question regarding Moshe’s access. In the verse in which Pharaoh said to Moshe and Aharon "Go back to your toil", Rashi comments: 

Go to your work that you have to do in your own houses.” [He could not have been referring to work in Egypt, because Moshe and Aharon were from the tribe of Levi] as the labor of the Egyptian slavery was not incumbent on the tribe of Levi. This can be seen for behold, Moshe and Aharon were coming and going without permission.  (Shmos 5:4).

Apparently, it was not only Moshe but the entire tribe of Levi that was, astoundingly, not subject to Pharaoh’s persecution. Why was that? 

Rav Avrohom Chaim Shor, one of the leading Rabbonim in Poland (died 1632 CE) attributes this to the foresight and wisdom of Yoseph. In Bereishis Chapter 47 we read how Yoseph arranged things so that all the wealth and people of Egypt belonged to Pharaoh — except the priests:

And Yosef made it into a land law in Egypt, which is still valid, that a fifth should be Pharaoh's; only the land of the priests did not become Pharaoh's. (47:26) 

In his genius, Yoseph established the law in Egypt, which Pharaoh could not revoke (without revoking his claim to all his power) that the priests were not subject to him. He did so to ensure that the tribe of Levi, who were the keepers of the spiritual tradition passed from Avraham to Yitzchak to Yaakov to Levi, would remain the heart and core of the Jewish people (see Rambam Hilchos Avoda Zara 1:3).
From the beginning, Avraham had been foretold in the Bris Bein Habesarim (Covenant between the Pieces) that before becoming the Holy Nation, they would have to go through a kiln of fire and persecution: 

And He said to Avram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years. (Bereishis 15:13)

In this short essay, I cannot go into the many commentaries that delve into the purpose of that terrible period that they went through. But one thing is clear; only by going through this very difficult challenge would Am Yisrael achieve its destiny. The road to Sinai had to go through Egypt. At first a very pleasant Egypt, but then one that became worse and worse, until Hashem saved us from there with great miracles. Am Yisrael suffered greatly in Egypt — not only physically, but perhaps even more so — spiritually. They reached extremely debased levels, and the great majority were unfortunately irredeemable and perished during the plague of Darkness. But the core stayed strong due to the indomitable spirit of Levi, courtesy of Yoseph. 

the tribe of Levi is the spiritual battery that will help us get through whatever He has in store for us, and to thrive with it.

What does this mean for us? Besides the history lesson about our origins, we can take much to heart in our own lives. First, to know that we, too, must personally go through many challenges before we get to our destiny. There are no shortcuts when it comes to spiritual achievements. We must embrace our challenges, remind ourselves that the Almighty gave them to us that we might grow thereby, and look forward to his Grace coming upon us in His due time. 

Secondly, we need to remember that the tribe of Levi is the spiritual battery that will help us get through whatever He has in store for us, and to thrive with it. We must seek spiritual guides and teachers who will open our hearts and help us uncover our eyes, so that we see our tasks clearly in front of us. Moreover, if we but will it, we too can be Levites. The well-known Rambam (Shemitta V’yovel 13:13) states: 

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God . . . is sanctified as holy of holies. G-d will be His portion and heritage forever.

I am not among those who claim that this passage shows the Rambam’s support for a Kollel lifestyle; too many other writings of the Rambam contradict that. (See a rebuttal of that position here.)What it does mean, however, is that every person can choose to be a spiritual Levi, and a source of inspiration and blessing to all those who interact with him. To be like Moshe and Aharon, who cared for, inspired, taught, and loved their fellow Jews and helped them live lives full of meaning and purpose. They — and if we merit it, we — will be able to walk through the minefields of the world, to deal with the Pharaohs and other obstacles, and continue on the road that will lead to greeting the Mashiach, speedily in our days.