Mr. Soloveichik is the rabbi and minister of Congregation Shearith Israel in Manhattan and director of the Straus Center for Torah and Western Thought of Yeshiva University.
On July 4, 1776, after voting to approve the Declaration of Independence, the Continental Congress advanced the following resolution: “That Dr. Franklin, Mr. J. Adams and Mr. Jefferson, be a committee, to bring in a device for a seal for the United States of America.”
Of these three founders, two suggested seals that incorporated profoundly biblical images. Franklin, according to his own notes, proposed the following as the national seal: a picture of “Moses standing on the Shore, and extending his Hand over the Sea, thereby causing the same to overwhelm Pharaoh who is sitting in an open Chariot, a Crown on his Head and a Sword in his Hand. Rays from a Pillar of Fire in the Clouds reaching to Moses, to express that he acts by Command of the Deity.” Underneath the image, Franklin added, would appear the following motto: “Rebellion to Tyrants is obedience to God.”
Jefferson, as described by John Adams in his correspondence, suggested a seal that bore a different image, but also from the Hebrew Bible: “the Children of Israel in the Wilderness, led by a Cloud by day, and a Pillar of Fire by night.”
While the Declaration’s approval on the Fourth of July is still celebrated throughout the land, the tale of the seal that began on the same day in 1776 has been all but forgotten. Bruce Feiler, author of “America’s Prophet: Moses and the American Story” (2009), reflected that when he first encountered the story, it “stunned me. Why hadn’t I heard about this before?” The legal historian Michael I. Meyerson, in his 2012 book “Endowed by Our Creator,” reported that he had used Google Books to search more than 200 Thomas Jefferson biographies published since 1950 and had found only 12 describing Jefferson’s national-seal proposal.
The messages behind the two Founders’ proposed images are quite different. In the biblical tale of the splitting of the sea, Franklin chose a scriptural story in which God himself miraculously intervenes into the natural order and redeems his people. The book of Exodus emphasizes that, in this event, only the Almighty was actively engaged: “And the Lord saved Israel from the hands of Egypt, and Israel saw Egypt dead on the shores of the sea.”
Jefferson’s symbol, by contrast, focused on the courage of the people of Israel in journeying into the desert; it celebrated not so much the miracle performed by God as much as the human spirit. This, too, is lauded by the Bible, in the book of Jeremiah: “I remember thee, the loyalty of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.” CONTINUE AT SITE