[Avodah] Interruption in Narrative by Shemos 7:14 - 30

[Yitzchok Levine]

RSRH gives brilliant insight as to why the 
narrative dealing with Moshe's mission to Pharaoh 
is interrupted by pesukim 7:14 - 30.  Part of 
what he wrote is below. The entire commentary on 
these pesukim is at 
http://www.stevens.edu/golem/llevine/rsrh/shemos_6_14_30.pdf

YL

Let us now consider this genealogical register. It is not limited to
the lineage of Moshe and Aharon; rather, it briefly outlines the two
preceding tribes. So, too, in the tribe of Moshe and Aharon, the register
shows not only their direct lineage, but also the side branches: uncles
and cousins, great uncles and second cousins. Thus, we are shown the
relationship of their tribe with the preceding ones, and the relationship
of their family and house with the families and houses of relatives, in
previous generations and among contemporaries. We are also told the
advanced age reached by their father and their grandfather, which shows
us that not much time separated their demise from the rise of Moshe
and Aharon. Then, pointing to these two in the midst of this wide circle
of family and friends, Scripture repeatedly says: “these were the same
Moshe and Aharon” — on the day that God spoke to them! (see vv.
26–28).

If we further consider the point at which we are given this list of
their lineage and family relations, we can perhaps come to understand
the significance and purpose of all this information.

Until now, the efforts of Moshe and Aharon have been completely
frustrated. Were it not for later events, there would be no need for such
an exact list of their lineage and family relations. Now, however, begins
their triumphal mission, the likes of which no mortal had ever accomplished
before them or will ever accomplish after them. Now it is of
critical importance to present an exact list of their lineage and relations,
so as to attest thereby for all time to come that their origin was ordinary
and human, and that the nature of their being was ordinary and human.
Right from the earliest times it has happened that men who were
outstanding benefactors to their people were, after their death, divested
of their human image and, because of their “godlike” feats, were invested
with a “Divine” origin. We all know of a certain Jew, in later times,
whose genealogical record was not available, and because it was not
available, and because he brought people a few sparks of light borrowed
from the man Moshe, he came to be considered by the nations as begotten
of God; to doubt his divinity became a capital crime.

Our Moshe was human, remained human, and will never be anything
but human. When his countenance had already become radiant
from what he was allowed to see of God; when he had already brought
down the Torah from Heaven, and had already miraculously led the
people through the wilderness and won for them victories of God, God
here commanded him to present his genealogical record and thereby
affirm the fact that b'yom diber Hashem el Moshe 
b'eretz Mitzraim (v. 28), on the day that
God first spoke to Moshe in the land of Egypt, everyone knew his
parents and grandparents, his uncles and aunts and all his cousins. They
knew his whole lineage and all his relatives. For eighty years they had
known him as a man of flesh and blood, subject to all the failings and
weaknesses, worries and needs, of human nature, a man like all the
other men among whom he had been born and 
raised.  — they were flesh and blood like all
other men, and God chose them to be His instruments in the performance
of His great work; they were flesh and blood like all other men,
and they carried out His great work.

This “certificate of origin” is meant to negate in advance and forevermore
any erroneous deification, any illusion of an incarnation of
Deity in human form. It is meant to uphold this truth: Moshe, the
greatest man of all time, was just a man, and the position he attained
before God was not beyond the reach of mortal human beings.
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