“WHAT ABOUT ZIPPORAH?”: APPROVING THE OTHER.
Introduction
In the salvation history of Israel, various women made significant contributions but are usually left out, marginalized and unappreciated as a result of their ethnicity, sexuality, or status. Zipporah represents one of such women who suffers after all her sacrifices and capabilities. I seek to show how Zipporah is caught up in circumstances where she proves capable but we find no resolution. Like most women, there is no husband or relative who says thank you to her for all her sacrifices. Showing some approval is a good thing about life. My approach will be a narrative reading of Exodus 2:21-22; 4:24-26; 18:1-12 and Numbers 12:1-9.
A Capable Woman
In Exodus 2:21-22, Zipporah is “given as a gift” to Moses for his kindness in coming to the defense of the seven daughters of Reuel, the priest of Midian (also known as Jethro; see Ex. 3:1), as well as watering their flock when they suffered at the hands of some shepherds. Reuel and the family invite Moses to break bread with them, perhaps in appreciation for what he has done, and then offered an opportunity to stay there. In addition, Reuel gives Zipporah to Moses in marriage.
The second account featuring Zipporah is found in Exodus 4:24-26. Here, Moses sets off to Egypt with his wife Zipporah and two sons from Midian where he had stayed with his father-in-law, Jethro. The narrator shows that God had asked Moses to go back to Egypt, for “all” the people who wanted to kill him were dead (Ex. 4:19). Apparently, Moses has the ultimate task to deliver Israel, the firstborn son of God from Egypt. Along the way, they lodge at an inn, and “Yahweh met him to kill him” (Ex. 4:24). The ambiguity in this verse is obvious. Here are three males traveling to Egypt: Moses, Gershon and Eliezer. One of them has become the hit target of the Lord, and no reason is given for this move. Some English Bible translations and the Syriaca have Moses as the one whom Yahweh meets on the way to kill him. No matter whom, Zipporah steps in to defend and saves a life by doing what was unusual for a mother to do. It was concern for the lives of her family that makes Zipporah intervene “to cut off the foreskin of her son” (Ex. 4:25). Within this culture, women were forbidden to cut the foreskin but Zipporah dares. Susan Ackerman (2002:74) asserts that Zipporah’s circumcision and formulaic pronouncements show she is a ritualistic specialist. As a woman, a wife and a mother, she could not sit back to allow an evil thing to befall her family. The family is saved and the narrator concludes the story here.
The third narrative that features Zipporah recounts the reaction of Jethro towards Moses (Ex. 18:1-9). Not only does Jethro care for his son-in-law but he prepares to appreciate “all that Elohim has done for Moses” (Ex 18: 1). Jethro has heard “all” that happened to or through Moses (18:1). It is probable that it includes “all” that Zipporah had done for Moses which enabled him to go to Egypt and bring Israel out of bondage. The Hebrew word commonly translated as “send away” also means “divorce.” So Zipporah had been divorced, and sent back to her parents (Ex 18:2). Here the narrator did not mention the sons and no reason was given for the sending away. In showing his gratefulness to Yahweh who has been his helper (Ex. 18:4), Moses had named his son whom Zipporah bore as Eliezer. Being saved from “the sword of Pharaoh” (Ex. 18:4) was something to celebrate and to remember each time. As long as Moses sets his eyes on his son Eliezer or calls him by name, he is affirming how Elohim had saved him from the sword of Pharaoh. Zipporah and the sons, however, had been part of the Exodus event but Moses rejects them. Jethro acted swiftly to receive Zipporah after Moses had sent her away (Ex. 18:2). And Jethro will not sit unconcerned about this dismissal. He steps in and sends word to Moses in the wilderness, “I, your father-in-law Jethro, am coming to you with your wife and her two sons with her” (Ex. 18:6). Jethro’s words indicate the sons were also dismissed. The emphasis, “I, your father-in-law” is very significant and informs the bid to seek reconciliation. He first informs Moses of their coming. The warm reception Moses gives Jethro when they meet shows how happy he was to see Jethro: Moses “bowed down and kissed him” (Ex. 18:7). The narrator again is silent concerning how Moses receives his wife and children. None receives even a hug or a kiss. Perhaps, the reconciliation process was not yet complete so there were no exchanges of pleasantries. The attention now is focused on the males and nothing is heard about the wife and children. Moses told Jethro what Yahweh had done for Israel and the hardships they faced along the way and Jethro gives praise to Yahweh and offers burnt offerings and sacrifices (Ex. 18:8). Once again, Aaron and the elders of Israel break bread with Jethro.
The fourth account in which Moses’ wife (probably Zipporah) is mentioned found in Numbers 12 also recounts how Miriam and Aaron abuse Moses because of his wife. The phrase, “spoke against Moses” (Num. 12:.1) connotes verbal abuse, insult and rebellion. Miriam is mentioned as the leader of the instigators. The narrator chooses not to mention the wife of Moses in this story by name. What the narrator does is to show the ethnic background of this wife of Moses. She is a Cushite. Moses has “taken” a nameless Cushite woman as a wife and the brother and sister of Moses are not happy. We cannot deny the sorrow in this story hinging on racism (Weems 1988:16). When the “speaking against” is voiced, the main concern for the instigation is put aside. What is narrator is concerned with is the prophetic role of Moses and not about the problem concerning his wife. The silence of Moses who is abused on account of his wife is also interpreted as humility: “Now the man Moses was very meek” (Num. 12:3 cf Is 53:7). He did not even attempt to defend neither his wife nor himself. It is Yahweh who comes to the defense of Moses and punishes Miriam and Aaron for questioning Moses’ prophetic authority.
Recognizing Our Partners
The Bible captures the challenges men and women face in relationships, their contributions and imperfections. But in this reading, the imagination of a woman who is a victim of injustice and racism is raised. This speaks to and for the voiceless women in their deepest aspirations and dignity (Nancy Bowen 2006:194).
There is a concern to recognize the contributions of Zipporah. The negative imagery put on some women as a result of sexism and racism are detrimental to the holistic growth of humanity in the image of God. When it mattered most, Zipporah shows her worth by saving her family. In our world today, some women get up early to manage their households. They clean and prepare the children to go to school. They prepare and provide food, water and warmth to all the members of the household before their own interest come into play. When the husband or child is sick, they are there. Sometimes the husband will leave the sick child to the mother even when the sick child’s life is in danger. In the view of Mercy Oduyoye (2000: 49), communitarian ethics abhor ingratitude, selfishness and hypocrisy, but some women have never heard of any appreciation for their effort. Certainly, the women of worth: “Give her the reward she has earned, and let her works praise her at the city gates” (Prov. 31:31).
In communities where elaborate emotional and verbal expressions are restrictive, some think it is unnecessary to say to one’s partner, “Thank you” or “I Love you”. It is assumed as long as they are together. Where it matters most, some are denied affection, a hug, or a kiss. In most cultures where breaking bread seals a reconciliation process, all the parties involved share in the meal. Yet, nothing is said about even the male children of Moses. We need not ignore the significance of women and children if we seek to heal our world and affirm humanity.
The reader is invited to recognize the roles some in-laws played in the life of Moses. Jethro’s role stands against that of Miriam and Aaron. This raises an issue for those who demean “foreigners” and draw dividing lines among families. Moreover, in some cultures, in-laws are very important. Of equal significance are the brothers-in-law and sisters-in-law. When these in-laws are not satisfied with the relationship between the man and his wife, the foundation for marriage becomes suspect. But at whose interest is that?
Finally, we can also observe that in these four stories, when Moses defended Zipporah and her sisters, he was rewarded. Zipporah also defends Moses and his sons but nothing is heard of the outcome. Jethro moves to appreciate Moses when he sends back Zipporah and her sons for reconciliation but we hear nothing of Zipporah being reconciled. Lastly Zipporah and Moses are abused and Yahweh comes to the aid of Moses. What about Zipporah? The reader is called to supply happy endings which include Zipporah.
Conclusion
My reading of these texts has uncovered a woman who needs to be praised. Yet it can be seen that even heroes of faith have their flaws. Zipporah, who is Moses’ wife, remains at the margins in Israel’s salvation history. The challenge to re-read Zipporah with appreciative lens cannot be overemphasized. There are many unsung Zipporahs in our world today still showing their capabilities. Have you taken notice of the great women behind the scenes in our world who are marginalized, rejected, and unappreciated for no just cause?
June 24, 2011