B’shalach
Exodus 13:17−17:16
I. Summary
A. B’shalach = (Now when Pharoah let the people) “go”, (God …). Contrast with intents of “go” in names of other Torah portions … B’shalach’s release/send away v. Bo’s come (with me?) to Pharoah/negotiate v. Lech L’cha’s go forth/depart.
B. Israelites leave Egypt “armed” (with what?) and take indirect route mandated by God (“people may have a change of heart when they see war” i.e. will quit journey when going gets at all tough … test desire to be free) across Sea of Reeds. Moses and Joshua take bones of Joseph (as promised to Joseph 400 years previously … Gen 50:25). Angel of God takes form of pillar of cloud by day and fire by night. At God’s instruction, Israelites lead Pharoah to believe they are lost (willing bait?). Pharoah and his courtiers have a change of heart (hardened by God). Pharoah and 600 Egyptians pursue Israelites. Israelites see approaching Egyptians, become scared, regret departure and blame Moses. Angel of God moves from in front of Israelites to the rear of Israelites (protection from oncoming Egyptians? Israelites move into lead position in place of God as indication of their growing independence?). (13:17-14:20)
C. God parts the sea and Israelites go into the sea. Pharaoh and his army follow but drown when God locks their chariot wheels and then drives the sea back over them. Israelites see this. They then fear and have faith in the Eternal (fear v. awe as basis of faith). (14:20-14:31)
D. Moses and Israelites sing a lyric poem (Song of the Sea) celebrating God, i.e. 1) God’s defeat of Egypt at sea, 2) God leading Israel to Promised Land where Canaanites are terrified and 3) statement of God’s eternal rule. Followed by second (same?) song with dancing from Miriam. (15:1-21)
E. Israelites enter wilderness. God provides grumbling Israelites with sweet drinking water (converted from bitter water) and put Israelites “to the test” saying if they heed God’s word then God will not bring on them any disease which God had brought upon the Egyptians (forcing obedience? a threat? early instance of God’s conditional promise to protect Israelites?). (15:22-27)
F. God provides the still complaining Israelites (“if only we had died … in Egypt”) with quails and manna. God instructs the Israelites to gather each day only enough manna (one omer per person = 1/10 of an ephah = about 3 quarts) for "that day’s portion that I may thus test them” and two days supply before sabbath. Nevertheless, some Israelites saved manna for later on and some looked for manna on Sabbath. Saved manna rots and no manna found on Sabbath. God gets upset with Israelites for not heeding God’s words (“How long will you refuse to obey My commandments” = impatience?). God commands Israelites to keep a jarful of manna “throughout the ages … before the Pact” (anticipates Israelites’ covenant with God at Sinai). Israelites eat manna for 40 years. (16:1-16:36)
G. Israelites complain about lack of water (more broadly questioning God … “Is the Eternal present among us or not?”). Getting frustrated, Moses vents to God. At God’s instruction, Moses hits rock with his rod and brings forth water (forerunner of Moses hitting rock that led to God not allowing Moses into Promised Land?). (17:1-7)
H. In their first military engagement, Israelites (under Joshua as instructed by Moses) defeat Amalek, their eternal enemy (this passage read during Purim since Haman, the arch anti-Semite featured in the Purim story, was descendant of Amalekite king). When Moses held up his hand during battle, Israelites prevailed and when he lowered his hand, Amalek prevailed (suggests God determining outcome through Moses?). God vows to blot out the memory of Amalek from the world and declares God to be at war with Amalek throughout the ages (God = perpetual protector of Israelites?). (17:8-16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Divine control - God repeatedly creates a situation brimming with potential tragedy for Israelites and then steps in to save the day. From the moment Israelites set out from Egypt, the message from God could not be clearer: the basic elements of Israelite survival reside squarely in God’s hands.
B. A time to act – As Israelites are complaining to Moses about their plight (“What have you done to us, taking us out of Egypt” … 14:11), God urges Moses to act rather than to just call on God for help (“”Why do you cry out to me? Tell the Israelites to go forward” … 14:15). Suggests that prayer and faith sometimes not enough - answer may be action.
C. Transition from slavery to freedom - As Israelites draw nearer to Sinai, God's supremacy in their lives becomes clearer and clearer. God is the source of water, food, and shelter. The people are at God's mercy just as they were at Pharaoh's mercy. We are creatures of habit, and the Israelite's habit was slavery. Perhaps only by replacing one dependent relationship with another could God begin the process of healing and renewal necessary for Israelites to be truly free.
D. Armed Israelites – Israelites “went up armed” (13:18) but armed with what? with “merit of the righteous” represented by Joseph’s bones? with faith? with weapons forged from gold/silver “borrowed” by Israelites from Egyptians?
E. Walking into Sea of Reeds - One midrash tells of Nachson who was first Israelite brave enough to step into Sea of Reeds before water parted. Another midrash says that each individual Israelite walked at the bottom of an air shaft sur¬rounded by water and could only move forward by literally pushing his or her face into the water!
F. Significance of battle with Amalek - In response to the attack of the Amalekites, Moses preempts Israelites (giving them no opportunity to complain) and God. On his own, Moses deputizes Joshua (17:9), an unknown, never before mentioned in the Torah, to choose men to fight and puts himself in the background, watching the battle from a hill. In 14:21, "Moses held out his hand over the sea" expecting God to intervene (parting of sea) whereas here in 17:11, "Moses held up his hand" and inviting God to join the fray. Thus Moses gives Israelites ownership of their own destiny and, by choosing Joshua, the realization that leadership can come from somewhere other than from God. Israelites respond not by complaining but by acting (first time).
G. Why manna was a test (16:4) – 1) Israelites had to have enough faith not to take more than they needed each day and to believe God would continue to provide. 2) It was a trial for Israelites not to have an alternative to the manna. Israelites were tested by boredom of eating the same food day after day, no matter how delicious it was. 3) Israelites had everything they needed, so they were tested to do something of meaning with their lives (serve God).
H. Doubt – Israelites express doubt as they are about to enter battle with Amalek (“Is the Eternal present among us or not” at 17:7). Odd that Israelites express such doubt in light of God having just demonstrated powers (plagues and timely opening and closing of Sea of Reeds). Suggests that 1) doubt part of human condition that will always be with us and 2) important to learn from the past but not get stuck in the past, i.e. let things go and 3) our challenge is to continually step forward to do the right thing despite doubt.
(Revised 2/1/10)
Wednesday, January 27, 2010
Wednesday, January 20, 2010
Exodus Bo
Bo
Exodus 10:1−13:16
I. Summary
A. Bo = (Then God said to Moses,) “Go” (to Pharaoh) or “enter” as into negotiations
B. Moses asks Pharoah to let Israelites go and warns Pharoah of locust plague. Pharoah’s courtiers warn Pharoah that Egypt is already lost and ask Pharoah to let Israelites worship God. Pharaoh then gives permission to Moses for adult males to worship God but not all Israelites (as Moses requested). God therefore sends plague of locusts upon Egypt. Pharoah asks Moses to have God forgive him. God removes locusts. God “stiffens Pharoah’s heart”. Pharoah still won’t let Israelites go. (10:1-20)
C. God then sends plague of darkness upon Egyptians. Pharoah relents a bit more and gives permission for all Israelites to go but without their flocks and herds as Moses requested (to provide animals for sacrifice). Pharoah rejects request. God tells Moses to have Israelites borrow objects of silver and gold from their neighbors (“God disposed the Egyptians favorably toward the people”). Moses warns Pharoah of plague of death of first born of all Egyptians and even their animals. Pharoah still won’t let Israelites go. (10:21-11:10)
D. God declares that month of the Israelite departure from Egypt shall be "the beginning of months ... the first of the months of the year for you" despite the fact that this is not the beginning of the Jewish New Year (reinforcing the Exodus as the determinative experience of the Israelites). God commands Moses and Aaron regarding the Passover offering of sacrificial lamb (putting its blood on doorposts) and festival (eating unleavened bread for seven days v. traditional story that Israelites were so rushed in their departure from Egypt that bread did not have time to rise). Moses passes words to Israelite elders. Israelites do as they are told (12:1-28)
E. God enacts the final plague, striking down all the firstborn son of all Egyptians (including Pharoah, captives in dungeons and cattle). Pharaoh finally allows the Israelites to leave (driving them out in the middle of the night) though, at the same time, asking Israelites to bring a blessing on him (Pharaoh - also a first-born - is negotiating to save his own skin). After spending 430 years in Egypt and after taking unleavened bread and borrowing objects of silver, gold and clothing from neighbors (“stripped the Egyptians”), Israelites leave (numbering “600,000 men on foot aside from dependents”). (12:29-42)
F. God tells Moses and Aaron more about Passover observance … paschal lamb eaten only by circumcised males but not by foreigners or bound/hired laborers). God requires that every first born (“human and beast”) be consecrated to God. God further explains Passover observances required of Israelites … 1) eat only unleavened bread for seven days, 2) explain to young children that reason for observance is to commemorate God’s slaying of every Egyptian firstborn while redeeming every Israelite firstborn (“serve as a sign on your hand and as a reminder on your forehead” = basis of tradition of t’fillin … also at Deut 6:8 and 11:18). (12:43-13:16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Passing knowledge and faith as a responsibility of parenthood - Parents are told to “recount in the hearing of your sons and of your sons' sons how I made a mockery of the Egyptians and how I displayed My signs among them--in order that you may know that I am Adonai.” (10:1-2) This emphasizes the important pedagogical principle that the responsibility of remembering, learning and transmitting the foundations of our faith is an obligation of parenthood.
B. Perils of stubbornness - We generally admire people who adhere to their principles even in the face of opposition. However, when they doggedly refuse to change their minds even when they are presented with convincing evidence to the contrary (Pharoah), we tend to lose patience: They have crossed the line between being determined and being just plain stubborn. A midrash teaches: “Those who stubbornly refuse to learn from the negative consequences of their behavior will suffer doubly for their stubbornness”.
C. Significance of darkness – Portion revolves around darkness of devastation and death; however, darkness can be an incubator of hope. In Egypt, the Jewish people become a nation. We are conceived in the darkness of bondage and delivered through light of God. Suggests that seeking real light comes only by dwelling for a time in the dark, i.e. we need the darkness no less than the daylight in order to grow.
D. Last three plagues as a path to God - Ba'al Shem Tov offers three pieces of advice to help clarify whether we are really serving God or ourselves: 1) remove all pleasure, 2) meditate and 3) allow God to reveal Himself and light the path for us. Three plagues in this week's parsha correspond to the three pieces of advice … 1) plague of locusts, ate up all the food and removed all pleasure. 2) plague of darkness was the perfect opportunity for meditation. 3) Death of the Firstborn came in the middle of the night and in that darkness God revealed himself.
E. Israelites "borrowing" silver and gold from their neighbors – Rationale: The Israelites had not received any wages for all the centuries they toiled as slaves in Egypt. Thus, justice demanded that the Jewish people be granted a form of reparations - i.e. compensation for the exploitation they had undergone at the hands of the ancient Egyptians; however, if the Jews had legitimate claims to Egyptian wealth, then why did God have to tell Moses to encourage them to take it? (11:2) At least four explanations: 1) The Israelites were so anxious to escape the misery of Egypt, that they didn't want to stay around in order to enrich themselves. 2) The Israelites feared that such an action could provoke their former masters into pursuing them as they left Egypt. 3) As victims of enslavement by Egyptians, the Jews simply abhorred having contact with anything connected to Egypt. 4) They did not want their seizure of Egypt's wealth to be seen as some type of "quid pro" for all the suffering they had endured (issue revisited when Germany’s offer to pay reparations to victims of the Nazi regime was met by heated debate in Israel).
F. Arrogance v. humility - In the material world, the biggest personalities - movie stars, politicians, business tycoons - are usually the most arrogant. Somehow arrogance is regarded as a virtue, a sign of having risen above the others. In contrast, the higher a person becomes spiritually, the more humble he becomes.
G. Faith v. action - Departure from Egypt is representative of the task facing every generation … to have faith to allow God to guide us in overcoming hardship and destructive tendencies of mankind. Which comes first … faith or action?
H. Journey v. destination – Description of 10th plague shifts from telling of story of ancestors to dictating how their descendants are to behave. This makes us all participants in story. Suggests that it is the journey (from a bad place to a good place … from darkness to light) that defines us … not the destination itself.
I. Parallels to American history - The freeing of the slaves should resonate as Jewish history, to be sure, but also as American history. That latter example of slavery still reverberates in our prejudices (moving Israelites out of slave mentality takes at least a full generation … similar to difficulty of purging American attitudes of prejudice), economics theories and feelings about “states’ rights.” Moses speaks on God’s behalf to deliver domestic policy legislation ... legislation declaring a Memorial Day, immigration law, a national service act, taxation regulation, and even a national ID policy. And all of the domestic laws enacted in this week’s Torah reading are directly tied to the big event of the week’s reading, which is certainly related to war and foreign policy (again paralleling our current involvement in Afghanistan and Iraq).
(Revised 1/26/10)
Exodus 10:1−13:16
I. Summary
A. Bo = (Then God said to Moses,) “Go” (to Pharaoh) or “enter” as into negotiations
B. Moses asks Pharoah to let Israelites go and warns Pharoah of locust plague. Pharoah’s courtiers warn Pharoah that Egypt is already lost and ask Pharoah to let Israelites worship God. Pharaoh then gives permission to Moses for adult males to worship God but not all Israelites (as Moses requested). God therefore sends plague of locusts upon Egypt. Pharoah asks Moses to have God forgive him. God removes locusts. God “stiffens Pharoah’s heart”. Pharoah still won’t let Israelites go. (10:1-20)
C. God then sends plague of darkness upon Egyptians. Pharoah relents a bit more and gives permission for all Israelites to go but without their flocks and herds as Moses requested (to provide animals for sacrifice). Pharoah rejects request. God tells Moses to have Israelites borrow objects of silver and gold from their neighbors (“God disposed the Egyptians favorably toward the people”). Moses warns Pharoah of plague of death of first born of all Egyptians and even their animals. Pharoah still won’t let Israelites go. (10:21-11:10)
D. God declares that month of the Israelite departure from Egypt shall be "the beginning of months ... the first of the months of the year for you" despite the fact that this is not the beginning of the Jewish New Year (reinforcing the Exodus as the determinative experience of the Israelites). God commands Moses and Aaron regarding the Passover offering of sacrificial lamb (putting its blood on doorposts) and festival (eating unleavened bread for seven days v. traditional story that Israelites were so rushed in their departure from Egypt that bread did not have time to rise). Moses passes words to Israelite elders. Israelites do as they are told (12:1-28)
E. God enacts the final plague, striking down all the firstborn son of all Egyptians (including Pharoah, captives in dungeons and cattle). Pharaoh finally allows the Israelites to leave (driving them out in the middle of the night) though, at the same time, asking Israelites to bring a blessing on him (Pharaoh - also a first-born - is negotiating to save his own skin). After spending 430 years in Egypt and after taking unleavened bread and borrowing objects of silver, gold and clothing from neighbors (“stripped the Egyptians”), Israelites leave (numbering “600,000 men on foot aside from dependents”). (12:29-42)
F. God tells Moses and Aaron more about Passover observance … paschal lamb eaten only by circumcised males but not by foreigners or bound/hired laborers). God requires that every first born (“human and beast”) be consecrated to God. God further explains Passover observances required of Israelites … 1) eat only unleavened bread for seven days, 2) explain to young children that reason for observance is to commemorate God’s slaying of every Egyptian firstborn while redeeming every Israelite firstborn (“serve as a sign on your hand and as a reminder on your forehead” = basis of tradition of t’fillin … also at Deut 6:8 and 11:18). (12:43-13:16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Passing knowledge and faith as a responsibility of parenthood - Parents are told to “recount in the hearing of your sons and of your sons' sons how I made a mockery of the Egyptians and how I displayed My signs among them--in order that you may know that I am Adonai.” (10:1-2) This emphasizes the important pedagogical principle that the responsibility of remembering, learning and transmitting the foundations of our faith is an obligation of parenthood.
B. Perils of stubbornness - We generally admire people who adhere to their principles even in the face of opposition. However, when they doggedly refuse to change their minds even when they are presented with convincing evidence to the contrary (Pharoah), we tend to lose patience: They have crossed the line between being determined and being just plain stubborn. A midrash teaches: “Those who stubbornly refuse to learn from the negative consequences of their behavior will suffer doubly for their stubbornness”.
C. Significance of darkness – Portion revolves around darkness of devastation and death; however, darkness can be an incubator of hope. In Egypt, the Jewish people become a nation. We are conceived in the darkness of bondage and delivered through light of God. Suggests that seeking real light comes only by dwelling for a time in the dark, i.e. we need the darkness no less than the daylight in order to grow.
D. Last three plagues as a path to God - Ba'al Shem Tov offers three pieces of advice to help clarify whether we are really serving God or ourselves: 1) remove all pleasure, 2) meditate and 3) allow God to reveal Himself and light the path for us. Three plagues in this week's parsha correspond to the three pieces of advice … 1) plague of locusts, ate up all the food and removed all pleasure. 2) plague of darkness was the perfect opportunity for meditation. 3) Death of the Firstborn came in the middle of the night and in that darkness God revealed himself.
E. Israelites "borrowing" silver and gold from their neighbors – Rationale: The Israelites had not received any wages for all the centuries they toiled as slaves in Egypt. Thus, justice demanded that the Jewish people be granted a form of reparations - i.e. compensation for the exploitation they had undergone at the hands of the ancient Egyptians; however, if the Jews had legitimate claims to Egyptian wealth, then why did God have to tell Moses to encourage them to take it? (11:2) At least four explanations: 1) The Israelites were so anxious to escape the misery of Egypt, that they didn't want to stay around in order to enrich themselves. 2) The Israelites feared that such an action could provoke their former masters into pursuing them as they left Egypt. 3) As victims of enslavement by Egyptians, the Jews simply abhorred having contact with anything connected to Egypt. 4) They did not want their seizure of Egypt's wealth to be seen as some type of "quid pro" for all the suffering they had endured (issue revisited when Germany’s offer to pay reparations to victims of the Nazi regime was met by heated debate in Israel).
F. Arrogance v. humility - In the material world, the biggest personalities - movie stars, politicians, business tycoons - are usually the most arrogant. Somehow arrogance is regarded as a virtue, a sign of having risen above the others. In contrast, the higher a person becomes spiritually, the more humble he becomes.
G. Faith v. action - Departure from Egypt is representative of the task facing every generation … to have faith to allow God to guide us in overcoming hardship and destructive tendencies of mankind. Which comes first … faith or action?
H. Journey v. destination – Description of 10th plague shifts from telling of story of ancestors to dictating how their descendants are to behave. This makes us all participants in story. Suggests that it is the journey (from a bad place to a good place … from darkness to light) that defines us … not the destination itself.
I. Parallels to American history - The freeing of the slaves should resonate as Jewish history, to be sure, but also as American history. That latter example of slavery still reverberates in our prejudices (moving Israelites out of slave mentality takes at least a full generation … similar to difficulty of purging American attitudes of prejudice), economics theories and feelings about “states’ rights.” Moses speaks on God’s behalf to deliver domestic policy legislation ... legislation declaring a Memorial Day, immigration law, a national service act, taxation regulation, and even a national ID policy. And all of the domestic laws enacted in this week’s Torah reading are directly tied to the big event of the week’s reading, which is certainly related to war and foreign policy (again paralleling our current involvement in Afghanistan and Iraq).
(Revised 1/26/10)
Saturday, January 16, 2010
Exodus Va-eira
Va-eira
Exodus 6:2 – 9:35
I. Summary
A. Va-eira = “I appeared” (to Abraham, Isaac and Jacob as El Shaddai)
B. God tells Moses that he appeared to Moses’ ancestors as El Shaddai (basic generic name for any god … also Elohim) but not YHVH (contra, Gen. 15.7 and 28.13). In talking to Moses, God uses name of YHVH (God’s unchanging and personal name by which Israelites call their god) … (to make Moses more trustworthy to Israelites and instill confidence in Moses?). Contrast God previously telling Moses (Ex. 3:13) to call God by non-translatable name of Ehyeh-Asher-Ehyeh (“I will be what I will be”).
C. God reiterates that God “heard the moaning of the Israelites” and instructs Moses to tell Israelites that God will deliver them from bondage. Moses does so but Israelites do not listen (“their spirits crushed by cruel bondage”). God then instructs Moses to go to the Pharoah. Moses tells God that the Pharoah won’t listen to him so God instructs Moses and Aaron to together deliver Israelites from the land of Egypt. (6:2-13)
D. The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. Aaron and Moses are again noted as deliverers of Israelites despite Moses’ hesitation. (6:14-30)
E. God places Moses in “role of God to Pharoah” and Aaron as Moses’ prophet (Moses to repeat God’s commands and Aaron to speak words to Pharoah). God says he will stiffen Pharoah’s heart as an opportunity to “multiply God’s signs and marvels” and, when Pharoah does not heed Moses’ request, will deliver “extraordinary chastisements”. Moses and Aaron go before Pharaoh and perform a miracle by converting a rod into a snake. They relate God's message to Pharaoh to let the Israelites leave Egypt. Pharoah’s magician’s match miracle of snake (v. their inability to replicate plague of lice at 8:14) but Aaron’s “rod swallowed their rods”. Pharoah’s “heart stiffened” and does not heed request of Moses and Aaron. (7:1-13)
F. The first seven (progressively more severe) plagues occur: 1. Blood (Nile). 2. Frogs. 3. Lice. 4. Insects. 5. Pestilence (death of livestock). 6. Boils. 7. Hail. In course of these plagues, God again hardens Pharaoh's heart and Pharaoh rescinds each offer to let the Israelites go. (7:14-9:35)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Name motif in Exodus – 1. Vindication of God’s name = main theme of plagues. 2. Uses of various names for God reinforces Moses’ developing perception of a single God = seed of monotheism v. patriarchal recognition of their own distinctive God while also accepting existence of other gods. 3. At beginning of Exodus, failure of Pharoah to recognize a name makes the Exodus necessary (Pharoah “who knew not Joseph” so could subjugate Israelites). Reinforces power of naming (suggests control and ability to define named thing).
B. Covering eyes for Shema - Tradition of covering our eyes when we recite the Shema comes from the idea that while we each "see" God differently, we come together to proclaim that God is One.
C. God hardening Pharoah’s heart v. free will – God hardened Pharoah’s heart and then punishes Pharoah for having a hardened heart. For God to make it impossible for a man to obey Him and then punish him for his disobedience would be both unjust and contrary to the fundamental Jewish belief in free will. Midrashic explanation suggests Pharoah hardened his own heart for first five plagues. Plagues were God’s response to Pharoah’s prior evil and insensitive acts against Israelites (every evil act tends to harden man's heart). God’s subsequent hardening of Pharoah’s heart (making Pharoah insensitive) was Pharoah’s punishment for his prior insensitive acts.
D. Punishment of all Egyptians - God warns all the God-fearing Egyptians to save themselves and their beasts. (9:19) Points to importance of giving wrongdoers the opportunity to save themselves. Contra, Egyptians, as a people, enslaved Israelites so plagues upon all Egyptians = their punishment from God for enslaving and mistreating Israelites.
E. God’s harshness v. God’s compassion - God’s alternatively compassionate (given last chance) and then harsh (plagues) treatment of Pharoah and Egyptians says we must confront our own beliefs in God, forcing ourselves to see God in a different light and in different roles.
F. Fifth cup of wine at Seder - Four cups of wine at Seder represent the four expressions of redemption in the order of priorities of the suffering Jews: 1) "I will take you out from under the burden of Egypt" - the torture will stop! 2) "I will save you from their bondage" - the slavery will end! 3) "I will redeem you with a strong hand" - no longer aliens! 4) "I will take you unto Me as a nation" - it's all over! A fifth expression "I will bring you into the land" corresponds to the fifth cup we pour for Elijah the prophet who will announce the Messiah to bring us back to the land.
G. Purpose of plagues - Consider plagues as 1) method for God to convince Israelites of God’s power in order to assure their faith in God, 2) God’s way of giving Israelites incentive to leave Egypt (even for the unknown) and 3) punishment of Egyptians. Rationales for plague groupings – Progressively worse (four plagues of nuisance, then four plagues of attacks on people & property, then one plague of terror and then one plague of killing first born). Two alternative groupings: 1) two (Nile) + two (insect pests) + two (illness pests) + two (crop pests) + two (darkness/death) and 2) three plagues after meeting Pharoah in the open + three plagues with warning to Pharoah + three plagues without warning + one killing of first born.
H. Enslavement as a motivating force - When living comfortably, Israelites were happy to stay where they were and arguably saw no need for covenant with God; however, enslavement by Egyptians (not entire 430 years … 86 years?) gave Israelites motivation to escape from under yoke of Egyptians and later participate in covenant with God and go to Promised Land.
I. Lessons for us today
1. Achieve large goals in smaller, deliberate steps (God tells Moses to ask Pharaoh for three-day journey into wilderness for Israelites while real agenda was freedom forever).
2. Remember and learn from past experience (in continuing to grant Israelite requests for relief then changing his mind, Pharoah forgets consequences of prior plagues and sets himself and Egyptians up for continuing suffering).
3. While small acts of God may be duplicated, don’t lose appreciation for God’s ability to do truly wondrous and unique things (Pharoah’s magicians could replicate rod-snake conversion but, when faced with third plague of lice, admitted that it was “the finger of God”).
4. When you have to work the hardest to seek help is often when you need the help the most (Israelites couldn't listen to Moses because they were enslaved).
5. Never give up hope (Moses’ persistence with Pharoah).
(Revised 1/16/10)
Exodus 6:2 – 9:35
I. Summary
A. Va-eira = “I appeared” (to Abraham, Isaac and Jacob as El Shaddai)
B. God tells Moses that he appeared to Moses’ ancestors as El Shaddai (basic generic name for any god … also Elohim) but not YHVH (contra, Gen. 15.7 and 28.13). In talking to Moses, God uses name of YHVH (God’s unchanging and personal name by which Israelites call their god) … (to make Moses more trustworthy to Israelites and instill confidence in Moses?). Contrast God previously telling Moses (Ex. 3:13) to call God by non-translatable name of Ehyeh-Asher-Ehyeh (“I will be what I will be”).
C. God reiterates that God “heard the moaning of the Israelites” and instructs Moses to tell Israelites that God will deliver them from bondage. Moses does so but Israelites do not listen (“their spirits crushed by cruel bondage”). God then instructs Moses to go to the Pharoah. Moses tells God that the Pharoah won’t listen to him so God instructs Moses and Aaron to together deliver Israelites from the land of Egypt. (6:2-13)
D. The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. Aaron and Moses are again noted as deliverers of Israelites despite Moses’ hesitation. (6:14-30)
E. God places Moses in “role of God to Pharoah” and Aaron as Moses’ prophet (Moses to repeat God’s commands and Aaron to speak words to Pharoah). God says he will stiffen Pharoah’s heart as an opportunity to “multiply God’s signs and marvels” and, when Pharoah does not heed Moses’ request, will deliver “extraordinary chastisements”. Moses and Aaron go before Pharaoh and perform a miracle by converting a rod into a snake. They relate God's message to Pharaoh to let the Israelites leave Egypt. Pharoah’s magician’s match miracle of snake (v. their inability to replicate plague of lice at 8:14) but Aaron’s “rod swallowed their rods”. Pharoah’s “heart stiffened” and does not heed request of Moses and Aaron. (7:1-13)
F. The first seven (progressively more severe) plagues occur: 1. Blood (Nile). 2. Frogs. 3. Lice. 4. Insects. 5. Pestilence (death of livestock). 6. Boils. 7. Hail. In course of these plagues, God again hardens Pharaoh's heart and Pharaoh rescinds each offer to let the Israelites go. (7:14-9:35)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Name motif in Exodus – 1. Vindication of God’s name = main theme of plagues. 2. Uses of various names for God reinforces Moses’ developing perception of a single God = seed of monotheism v. patriarchal recognition of their own distinctive God while also accepting existence of other gods. 3. At beginning of Exodus, failure of Pharoah to recognize a name makes the Exodus necessary (Pharoah “who knew not Joseph” so could subjugate Israelites). Reinforces power of naming (suggests control and ability to define named thing).
B. Covering eyes for Shema - Tradition of covering our eyes when we recite the Shema comes from the idea that while we each "see" God differently, we come together to proclaim that God is One.
C. God hardening Pharoah’s heart v. free will – God hardened Pharoah’s heart and then punishes Pharoah for having a hardened heart. For God to make it impossible for a man to obey Him and then punish him for his disobedience would be both unjust and contrary to the fundamental Jewish belief in free will. Midrashic explanation suggests Pharoah hardened his own heart for first five plagues. Plagues were God’s response to Pharoah’s prior evil and insensitive acts against Israelites (every evil act tends to harden man's heart). God’s subsequent hardening of Pharoah’s heart (making Pharoah insensitive) was Pharoah’s punishment for his prior insensitive acts.
D. Punishment of all Egyptians - God warns all the God-fearing Egyptians to save themselves and their beasts. (9:19) Points to importance of giving wrongdoers the opportunity to save themselves. Contra, Egyptians, as a people, enslaved Israelites so plagues upon all Egyptians = their punishment from God for enslaving and mistreating Israelites.
E. God’s harshness v. God’s compassion - God’s alternatively compassionate (given last chance) and then harsh (plagues) treatment of Pharoah and Egyptians says we must confront our own beliefs in God, forcing ourselves to see God in a different light and in different roles.
F. Fifth cup of wine at Seder - Four cups of wine at Seder represent the four expressions of redemption in the order of priorities of the suffering Jews: 1) "I will take you out from under the burden of Egypt" - the torture will stop! 2) "I will save you from their bondage" - the slavery will end! 3) "I will redeem you with a strong hand" - no longer aliens! 4) "I will take you unto Me as a nation" - it's all over! A fifth expression "I will bring you into the land" corresponds to the fifth cup we pour for Elijah the prophet who will announce the Messiah to bring us back to the land.
G. Purpose of plagues - Consider plagues as 1) method for God to convince Israelites of God’s power in order to assure their faith in God, 2) God’s way of giving Israelites incentive to leave Egypt (even for the unknown) and 3) punishment of Egyptians. Rationales for plague groupings – Progressively worse (four plagues of nuisance, then four plagues of attacks on people & property, then one plague of terror and then one plague of killing first born). Two alternative groupings: 1) two (Nile) + two (insect pests) + two (illness pests) + two (crop pests) + two (darkness/death) and 2) three plagues after meeting Pharoah in the open + three plagues with warning to Pharoah + three plagues without warning + one killing of first born.
H. Enslavement as a motivating force - When living comfortably, Israelites were happy to stay where they were and arguably saw no need for covenant with God; however, enslavement by Egyptians (not entire 430 years … 86 years?) gave Israelites motivation to escape from under yoke of Egyptians and later participate in covenant with God and go to Promised Land.
I. Lessons for us today
1. Achieve large goals in smaller, deliberate steps (God tells Moses to ask Pharaoh for three-day journey into wilderness for Israelites while real agenda was freedom forever).
2. Remember and learn from past experience (in continuing to grant Israelite requests for relief then changing his mind, Pharoah forgets consequences of prior plagues and sets himself and Egyptians up for continuing suffering).
3. While small acts of God may be duplicated, don’t lose appreciation for God’s ability to do truly wondrous and unique things (Pharoah’s magicians could replicate rod-snake conversion but, when faced with third plague of lice, admitted that it was “the finger of God”).
4. When you have to work the hardest to seek help is often when you need the help the most (Israelites couldn't listen to Moses because they were enslaved).
5. Never give up hope (Moses’ persistence with Pharoah).
(Revised 1/16/10)
Wednesday, January 13, 2010
Exodus Sh'mot
Sh’mot
Exodus 1:1−6:1
I. Summary
A. Sh’mot = (These are the) “names” (of the sons of Israel who came to Egypt with Jacob …). Sh’mot also Hebrew name for second book of the Torah (v. Greek-derived title, Exodus).
B. Israelites multiplied and prospered until the new Pharaoh ("who knew not Joseph"), fearing that the Israelites would oppose him in war, imposes (four) increasingly oppressive measures on Israelites: 1. forced labor, 2. full slavery, 3. secret attempt to make Hebrew mid-wives murder Hebrew newborns (though Shiphrah and Puah refuse to do so because they “fear God”) and 4. public efforts to murder Hebrew newborns. (1:1-22)
C. A Levite woman, Yocheved (wife of Amram) gives birth to a son and hides him for three months. When hiding the infant is no longer feasible, she places the baby, Moses, in a basket on the Nile. The baby's sister (assumed to be Miriam) stations herself at a distance to see what will happen. Soon the (unnamed) daughter of Pharaoh comes down to bathe in the Nile and discovers the infant. Although she realizes that the baby must be "a Hebrew child," she decides to adopt him. She asks the baby’s sister (Miriam?) to find a Hebrew wet nurse for him. The sister brings back Yocheved, Moses' mother, who is given the child to nurse and is able to raise Moses until he has grown. Yocheved then brings the youth back to Pharaoh's daughter who names him Mosheh (associated with mashah, “to draw out” i.e. Moses drawn out of water v. Moses draws Israelites out of Egypt). Moses is raised in Pharaoh's house. (2:1-10)
D. Moses kills an Egyptian who is beating a Hebrew (after first checking that no one is looking). The next day, Moses tries to stop a fight between two Hebrews who ask Moses if he will kill them as he killed Egyptian. With Moses’ crime known, Pharoah seeks to kill Moses. Moses flees to Midian. (2:11-15)
E. Moses marries Zipporah, daughter of Reuel, the priest of Midian. They have a son named Gershom. (2:16-22)
F. After the Pharoah dies, Israelites continue to suffer under Egyptian bondage and cry to God for help. God “took notice of them”. God calls to Moses from an unconsumed, burning bush in Horeb where Moses is tending flock of Jethro/Reuel (his father-in-law). God commissions Moses to free the Israelites from Egypt. Moses balks (first of Moses’ five objections … 3:11, 3:13, 4:1, 4:10 and 4:13) and needs convincing. Moses asks God what answer Moses should give Israelites when they ask him for God’s name. God says Moses should give them the name Ehyeh-Asher-Ehyeh, "I will be what I will be". (2:23-3:15)
G. God tells Moses 1) to approach elders, 2) with elders, go to Pharoah to request three days in wilderness for sacrifice, 3) Pharoah will say no so God will smite Egypt with various wonders, 4) Egyptians will be favorably disposed so Israelites won’t leave empty-handed and 5) each (Israelite) woman shall borrow silver, gold and clothing from her favorably disposed neighbors and lodgers. (3:16-22)
H. Moses still needs convincing that God is real deal so God makes 1) rod into snake and back into rod and 2) Moses’ hand scaly (but God then makes scales go away). God says to Moses that if Egyptians need convincing, that Moses should take water from Nile and God will turn it into blood. (4:1-4:9)
I. Moses needs convincing that Moses is right person to do this even if God is real deal (“I’m slow of speech and slow of tongue”). God gets angry and says Aaron (Moses’ brother) will speak to the people for Moses. Moses asks Jethro for permission to leave Midian to go back to Egypt. Jethro agrees. (4:10-18)
J. Moses goes back to Egypt with his wife and son. God speaks to Moses and lays out rest of script (“perform before Pharoah all the marvels ... I will stiffen Pharoah’s heart … I will slay your (Pharoah’s) first born”). God seeks to kill Moses (his son? why?) but Zipporah saves him (Moses or his son?) by cutting off foreskin of her son and placing it on leg of Moses (his son?). God “let him (who?) alone” (reminiscent of Jacob’s struggle with divine entity when Jacob becomes Israel). Moses tells Aaron about Moses’ conversations with God. Aaron repeats all words to elders of Israel and performs the signs (“in sight of the people”). 4:19-31)
K. After Moses and Aaron convince Israelites of God’s intent, Moses and Aaron request permission from Pharaoh for the Israelites to celebrate a festival in the wilderness. Pharaoh refuses and makes life even harder for the Israelites (by depriving them of straw for making bricks without reducing brick quota). Moses and Aaron question God for telling them to antagonize Pharoah. Moses, in turn, asks God why God sent Moses on this mission and why God brought harm on Israelites. (5:1-23)
L. God tells Moses to hold the course and assures Moses that Pharoah will eventually let Israelites go because of “a greater might”. (6:1)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Humility of Moses - Neither too little nor too much humility is a necessary quality of leadership. Moses’ question to God ("Who am I that I should go to Pharaoh?" at 3:11) suggests contrast, i.e. Moses was modest yet retained requisite strength as a leader, whereas Aaron the priest was of overly modest spirit, and this trait caused "softness and fear", the result of which was his inability to prevent the sin of the Golden Calf.
B. God’s names – 1) Elohim = basic generic name for any god. 2) YHVH = God’s unchanging and personal name by which Israelites call their god. 3) Ehyeh = name not translated by English text. When Moses asks God, "When I come to the Israelites ask me, 'What is His Name?' what shall I say to them?" (Exod. 3:13), God says Ehyeh-Asher-Ehyeh ("I will be what I will be"). Many scholars deem this name to mean "I will be what tomorrow demands," stressing God's ability and readiness to respond to and interact with human beings. Suggests that God is what you need when you need it.
C. Moses questioning God – Not only is this an instance of negotiation with God but also could be reason (per Rashi) Moses later denied access to Promised Land.
D. Burning bush – Moses’ seeing burning bush suggests his evolution reflected in his capacity to experience wonder. Could also reflect his ability to see and connect to God.
E. Attributes of a leader – Different attributes for different leaders needed at different times. Moses story suggests 1) humility, 2) willingness to question authority (Pharoah and even God), 3) strength, 4) willingness to delegate (to Aaron), 5) empathy/connection with the people (they complained to Moses about increased oppression), 6) respect of people and 7) strong faith (did what God asked). Contrast attributes of Noah, Abraham, Isaac and Joseph.
F. Hardening of Pharoah’s heart – Torah cites hardening of heart ten times! If God hardened Pharoah’s heart, why punish Pharoah? At least two possible reasons: 1) Pharoah already sinned by killing infants. 2) Continuously wicked acts of Pharoah make his wickedness irreversible and God merely informing Moses of what is bound to happen (man has free will but God knows what all people will decide to do).
G. Role of women in Torah – 1) Shiphrah and Puah (defied Pharoah’s order to kill newborn Hebrew boys), 2) Yocheved (Moses’ mother who hides Moses for three months), 3) Pharoah’s unnamed daughter (pulls Moses from Nile and gives him back to Yocheved for wet nursing … later adopts Moses) and 4) Zipporah (Moses’ wife) protects Moses (his son?) from God’s attempt to kill him. Interesting that they are not punished for their bravery by either Pharoah. One gets the sense that Pharoah doesn't want to mess with the idea that Israelite women are so strong in their childbirth that they don't need the midwives. Consider also the fact that Genesis has many women of significance (Sarah, Rebekah, Rachel, Leah, Dinah and Tamar); however, the future significance of these women (and other women) was minimized and even written out of Torah by biblical authors/redactors who had political agendas, e.g. Leviticus has a distinctly male orientation to exclusion of any real sensitivity to women.
H. Value of being raised among strangers - Does fact that both Joseph and Moses were raised as Egyptians reflect a deep admiration for Egyptian society and its leadership capacities? Does this tell us something about leaders who succeed because they know the culture of their enemies? Does it tell us that our "enemies" are not actually always our enemies but can be sound cultures that go astray and that within the enemy there are good people? Lessons applied to the diaspora?
I. Lessons for us today
1. Pursuit of justice can come with a price (Moses’ possibly accidental murder of Egyptian tags him as an ill-intentioned murderer and forces him to flee).
2. Silence of God (e.g. in face of 400 years of brutal slavery) does not mean absence of God.
3. We hear/see God in different ways (Moses’ connection was through burning bush).
4. Having faith doesn’t exclude possibility of doubting God (Moses questioning God’s order to approach Pharoah on behalf of Israelites).
5. It is too easy to ignore past realities if they get in the way of what you want to do now (the new Pharaoh "who knew not Joseph” brutally enslaved the Israelites). The challenge is to learn from the past and act accordingly.
(Revised 1/9/10)
Exodus 1:1−6:1
I. Summary
A. Sh’mot = (These are the) “names” (of the sons of Israel who came to Egypt with Jacob …). Sh’mot also Hebrew name for second book of the Torah (v. Greek-derived title, Exodus).
B. Israelites multiplied and prospered until the new Pharaoh ("who knew not Joseph"), fearing that the Israelites would oppose him in war, imposes (four) increasingly oppressive measures on Israelites: 1. forced labor, 2. full slavery, 3. secret attempt to make Hebrew mid-wives murder Hebrew newborns (though Shiphrah and Puah refuse to do so because they “fear God”) and 4. public efforts to murder Hebrew newborns. (1:1-22)
C. A Levite woman, Yocheved (wife of Amram) gives birth to a son and hides him for three months. When hiding the infant is no longer feasible, she places the baby, Moses, in a basket on the Nile. The baby's sister (assumed to be Miriam) stations herself at a distance to see what will happen. Soon the (unnamed) daughter of Pharaoh comes down to bathe in the Nile and discovers the infant. Although she realizes that the baby must be "a Hebrew child," she decides to adopt him. She asks the baby’s sister (Miriam?) to find a Hebrew wet nurse for him. The sister brings back Yocheved, Moses' mother, who is given the child to nurse and is able to raise Moses until he has grown. Yocheved then brings the youth back to Pharaoh's daughter who names him Mosheh (associated with mashah, “to draw out” i.e. Moses drawn out of water v. Moses draws Israelites out of Egypt). Moses is raised in Pharaoh's house. (2:1-10)
D. Moses kills an Egyptian who is beating a Hebrew (after first checking that no one is looking). The next day, Moses tries to stop a fight between two Hebrews who ask Moses if he will kill them as he killed Egyptian. With Moses’ crime known, Pharoah seeks to kill Moses. Moses flees to Midian. (2:11-15)
E. Moses marries Zipporah, daughter of Reuel, the priest of Midian. They have a son named Gershom. (2:16-22)
F. After the Pharoah dies, Israelites continue to suffer under Egyptian bondage and cry to God for help. God “took notice of them”. God calls to Moses from an unconsumed, burning bush in Horeb where Moses is tending flock of Jethro/Reuel (his father-in-law). God commissions Moses to free the Israelites from Egypt. Moses balks (first of Moses’ five objections … 3:11, 3:13, 4:1, 4:10 and 4:13) and needs convincing. Moses asks God what answer Moses should give Israelites when they ask him for God’s name. God says Moses should give them the name Ehyeh-Asher-Ehyeh, "I will be what I will be". (2:23-3:15)
G. God tells Moses 1) to approach elders, 2) with elders, go to Pharoah to request three days in wilderness for sacrifice, 3) Pharoah will say no so God will smite Egypt with various wonders, 4) Egyptians will be favorably disposed so Israelites won’t leave empty-handed and 5) each (Israelite) woman shall borrow silver, gold and clothing from her favorably disposed neighbors and lodgers. (3:16-22)
H. Moses still needs convincing that God is real deal so God makes 1) rod into snake and back into rod and 2) Moses’ hand scaly (but God then makes scales go away). God says to Moses that if Egyptians need convincing, that Moses should take water from Nile and God will turn it into blood. (4:1-4:9)
I. Moses needs convincing that Moses is right person to do this even if God is real deal (“I’m slow of speech and slow of tongue”). God gets angry and says Aaron (Moses’ brother) will speak to the people for Moses. Moses asks Jethro for permission to leave Midian to go back to Egypt. Jethro agrees. (4:10-18)
J. Moses goes back to Egypt with his wife and son. God speaks to Moses and lays out rest of script (“perform before Pharoah all the marvels ... I will stiffen Pharoah’s heart … I will slay your (Pharoah’s) first born”). God seeks to kill Moses (his son? why?) but Zipporah saves him (Moses or his son?) by cutting off foreskin of her son and placing it on leg of Moses (his son?). God “let him (who?) alone” (reminiscent of Jacob’s struggle with divine entity when Jacob becomes Israel). Moses tells Aaron about Moses’ conversations with God. Aaron repeats all words to elders of Israel and performs the signs (“in sight of the people”). 4:19-31)
K. After Moses and Aaron convince Israelites of God’s intent, Moses and Aaron request permission from Pharaoh for the Israelites to celebrate a festival in the wilderness. Pharaoh refuses and makes life even harder for the Israelites (by depriving them of straw for making bricks without reducing brick quota). Moses and Aaron question God for telling them to antagonize Pharoah. Moses, in turn, asks God why God sent Moses on this mission and why God brought harm on Israelites. (5:1-23)
L. God tells Moses to hold the course and assures Moses that Pharoah will eventually let Israelites go because of “a greater might”. (6:1)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Humility of Moses - Neither too little nor too much humility is a necessary quality of leadership. Moses’ question to God ("Who am I that I should go to Pharaoh?" at 3:11) suggests contrast, i.e. Moses was modest yet retained requisite strength as a leader, whereas Aaron the priest was of overly modest spirit, and this trait caused "softness and fear", the result of which was his inability to prevent the sin of the Golden Calf.
B. God’s names – 1) Elohim = basic generic name for any god. 2) YHVH = God’s unchanging and personal name by which Israelites call their god. 3) Ehyeh = name not translated by English text. When Moses asks God, "When I come to the Israelites ask me, 'What is His Name?' what shall I say to them?" (Exod. 3:13), God says Ehyeh-Asher-Ehyeh ("I will be what I will be"). Many scholars deem this name to mean "I will be what tomorrow demands," stressing God's ability and readiness to respond to and interact with human beings. Suggests that God is what you need when you need it.
C. Moses questioning God – Not only is this an instance of negotiation with God but also could be reason (per Rashi) Moses later denied access to Promised Land.
D. Burning bush – Moses’ seeing burning bush suggests his evolution reflected in his capacity to experience wonder. Could also reflect his ability to see and connect to God.
E. Attributes of a leader – Different attributes for different leaders needed at different times. Moses story suggests 1) humility, 2) willingness to question authority (Pharoah and even God), 3) strength, 4) willingness to delegate (to Aaron), 5) empathy/connection with the people (they complained to Moses about increased oppression), 6) respect of people and 7) strong faith (did what God asked). Contrast attributes of Noah, Abraham, Isaac and Joseph.
F. Hardening of Pharoah’s heart – Torah cites hardening of heart ten times! If God hardened Pharoah’s heart, why punish Pharoah? At least two possible reasons: 1) Pharoah already sinned by killing infants. 2) Continuously wicked acts of Pharoah make his wickedness irreversible and God merely informing Moses of what is bound to happen (man has free will but God knows what all people will decide to do).
G. Role of women in Torah – 1) Shiphrah and Puah (defied Pharoah’s order to kill newborn Hebrew boys), 2) Yocheved (Moses’ mother who hides Moses for three months), 3) Pharoah’s unnamed daughter (pulls Moses from Nile and gives him back to Yocheved for wet nursing … later adopts Moses) and 4) Zipporah (Moses’ wife) protects Moses (his son?) from God’s attempt to kill him. Interesting that they are not punished for their bravery by either Pharoah. One gets the sense that Pharoah doesn't want to mess with the idea that Israelite women are so strong in their childbirth that they don't need the midwives. Consider also the fact that Genesis has many women of significance (Sarah, Rebekah, Rachel, Leah, Dinah and Tamar); however, the future significance of these women (and other women) was minimized and even written out of Torah by biblical authors/redactors who had political agendas, e.g. Leviticus has a distinctly male orientation to exclusion of any real sensitivity to women.
H. Value of being raised among strangers - Does fact that both Joseph and Moses were raised as Egyptians reflect a deep admiration for Egyptian society and its leadership capacities? Does this tell us something about leaders who succeed because they know the culture of their enemies? Does it tell us that our "enemies" are not actually always our enemies but can be sound cultures that go astray and that within the enemy there are good people? Lessons applied to the diaspora?
I. Lessons for us today
1. Pursuit of justice can come with a price (Moses’ possibly accidental murder of Egyptian tags him as an ill-intentioned murderer and forces him to flee).
2. Silence of God (e.g. in face of 400 years of brutal slavery) does not mean absence of God.
3. We hear/see God in different ways (Moses’ connection was through burning bush).
4. Having faith doesn’t exclude possibility of doubting God (Moses questioning God’s order to approach Pharoah on behalf of Israelites).
5. It is too easy to ignore past realities if they get in the way of what you want to do now (the new Pharaoh "who knew not Joseph” brutally enslaved the Israelites). The challenge is to learn from the past and act accordingly.
(Revised 1/9/10)
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