Israel Trip 2006, Day 8 (2/27)

Monday was our final day in Jerusalem! We began a little leisurely this morning getting a late 9:15am start. Most days we have been up and out of our hotels at 8am. No rest for these busy travelers.

We visited the brand new Manachem Begin Museum around the corner from our hotel. Whether you agreed with Begin's politics or not, he lived a life of dedication to the Jewish People and the Land of Israel. From Poland to a Soviet Jail to Pre-state Israel to Prime Minister, Begin would bring peace between Egypt and Israel, receiving the Nobel Peace Prize for it.

Onward to a visit at the Israel Museum. We viewed the ancient Dead Sea Scrolls found at Qumran in 1947 by the Bedouins. These are the oldest manuscripts of the Bible and other sacred literature dating back over 2000 years. We had time (although brief) to view the other parts of the museum from archaeology to an exhibit of Peruvian art! Then we took a tour of the Security Barrier trying to understand why Israel's security demands it. But also seeing the plight of the Palestinians and how it affects their everyday life. There are no easy solutions here. It will take real courage and leadership to make peaceful headway.

We toured from Gilo to Bethelehem through Arab/Palestinian neighborhoods and Jewish ones. We ended up past Mt. Scopus and Hebrew University and the Mt. of Olives - again between Jewish and Palestinian neighborhoods.

Our day ended with some free time for last minute gifts and dinner. Some of us went back to the Old City for a last goodbye to the Kotel. Others went to Ben Yehoda Street and the lively downtown pedestrian mall filled with tourists from around the world.

Perhaps that is the most amazing part of this sacred city. We have seen people from around the world here in Jerusalem - groups from China, Singapore, Japan, Korea, Germany, England, Nigeria. Families from New Jersey, Australia, Florida, Holland. Pilgrims from Columbia, Argentina, India, and France. The diversity of languages and faiths is astounding. It will be sad not to look out the window and see the ancient walls of the Holy City of Jerusalem. But we have learned to pray for its peace and peace for all of its peoples.

Shalom,
Rabbi Eger

Israel Trip 2006, Days 6 and 7 (2/25-2/26)

Shabbat brings a special quiet to Jerusalem. There is hardly any traffic. No buses, few cars, people walking. It is a city transformed. And that's the eternal hope - that by transforming our physical space, we might transform ourselves into the promise of the covenant - to be an Am Kadosh - a holy people.

Several of us walked in the morning to Shabbat morning worship at Hebrew Union College, next door to our hotel. This is our Reform Movement's sermon. Reform Jews from all over the world were at the services and we met them at the Kiddish afterwards.

Our guide, Rafi, took most of the group on an afternoon walking tour of Jerusalem. Once again returning to the Old City, visiting David's Tomb (that's King David to you!), and the upper Chamber - legendary site of Jesus' last meal. We all gathered again at 5pm to visit the Jerusalem Open House (www.jott.org) of the Gay and Lesbian Center in Jerusalem. We learned about the upcoming World Pride events in August and their great work with the entire GLBT community including Palestinians and a PFLAG group! A gentle rain began as we made Havdallah at J.O.H. ending Shabbat in a different kind of sacred space. After a quick meal we went back to the Western Wall Plaza in the Old City for a great night tour of the Rabbinical Tunnels. These take us through more than 3000 years of Jewish history and the role of the Temple Mount. We went through Byzantine era streets, Herodian era streets, even seeing layers back to Solomon's Temple and the Bedrash which certainly was there in Abraham's time. The Temple Mount being the place Abraham nearly sacrificed his son Isaac as God commanded.

On Sunday we explored the other side of Jerusalem beginning with a tour of Israel's parliament - The Knesset. Now in recess we learned about the propositional democracy form of government and learned a bit of the political parties and system in Israel.

We then drove out to Ern Kerem to see the masterpieces at Haddasah Hospital - the famous Cagall window based on Jacob's blessing of the 12 tribes at the end of Genesis. Each of the 12 panels are filled with symbolism. We stopped for lunch at Yad Vashom and went around the corner to Mt. Herzl, Israel's national cemetary. But there we saw a new multi-media presentation on the life of Theodore Herzl, the founder of modern Zionism. Everyone agreed it was quite good! Back then to Yad Vashem - Israel's Holocaust Memorial and Museum. They recently dedicated a brand new museum complex, designed by noted Israeli architect, Moshe Safdie.

It was a moving and heartwrenching exhibit. It deeply affected us all as we walked through the display depicting the rise of Nazism in Europe and the murder of 6 million Jews. This museum with the many personal testimonies, artifacts, and documentary pictures/films will certainly shoot down any who would deny the horrors of the Shoa took place. We also stopped at the moving Children's Memorial, remembering the more than 1 million children murdered by the Nazi's during the years of World War II.

We returned to the hotel drained from the Yad Vashem experience. After a quick dinner and rest we went to see a unique concert at the Jerusalem Symphony - Music of Andalusia. A special orchestra and program with solos including an 11 year old boy sung in Hebrew. The religious songs are the words of music of the Sephardic communities of Northern Africa and Spain. The Hebrew as sung sounded almost like Arabic and the music with violas, volins, balalikas, drums, and a tamborine, was unique in its qualities. A superb cross-cultural adventure!

Shalom,
Rabbi Eger

Parshat Terumah; Exodus 25:1- 27:19 by Rabbi Denise L. Eger

Now that the Law has been given to Moses and the people at Sinai, God commands them to build the sacred shrine that will house the symbols of the law—the Ten Commandments. This week’s portion, Terumah, God gives the command to build the sacred ark that will be the vessel of the law and the tabernacle of the desert that will be the portable home of God on earth. The rabbis understood this earthly tabernacle to be a mirror of God’s heavenly tabernacle. As they say in Midrash Rabbah Exodus “You will find that everything God has created in heaven God has also created on earth.” (Ex.Rab.33:4) The Midrash continues further on: “What is more, those that are below are dearer to God than those above; as a proof, you can see that God left those things that were on high and descended to dwell among those that were below, as it says, And let them make Me a sanctuary, that I may dwell among them (Ex. 25: 8). A proof that “All that is in the heaven is in the earth’.” (Ex. Rab 33:4).

So the Israelites will build the earthly dwelling place of the Divine. But to do so the Israelites must assemble a wide array of materials gold, silver, and copper, animal skins, yarns, wood, spices and oils, cloth and gemstones. God is very specific about the materials needed to build the ark and Tent of Meeting. These items the Israelites will give as sacred donations and gifts to God. These gifts are called the terumah. Then these gifts will be transformed into the furniture and fixtures that will make up the Tent of Meeting. The people will serve as the craftsman and artisans eventually under the direction of Bezalel. But God is the Divine designer of the Tabernacle and all of its utensils, including the Ark of the Covenant.

How did a group of slaves and servants, the lowest class in the social pyramid of ancient Egypt have access to such beautiful materials? How did they bring forward to Moses the necessary gold and yarns and rich fabrics the God describes? Surely as brick makers in Egypt they did not dress in fine clothes to do their work.

The traditional explanation has to do with the several verses at the end of Parshat Bo. As the Israelites were leaving Egypt following the 10th plague of the death of the Egyptian first born, the Torah tells us that (Ex. 12:35-36) “The Israelites had done Moses’ bidding and borrowed from the Egyptians of objects of silver and gold and clothing. And Adonai had disposed the Egyptians favorably toward the people, and they let them have their request; thus they stripped the Egyptians.”

So on their way out the Israelites took the goods from the Egyptians. The rabbis comment that these were not booty –but rather to be seen as back wages and compensation for 400 years of slavery. Thus the gold and silver the Israelites took from the Egyptians became the donations for the sacred tabernacle and ark.

There is much written in our Torah about payment of wages for the laborer. The distinctions drawn between the practices of the Egyptians who with held proper wages from the Israelites and the Jewish tradition of paying the laborer the day of work is a powerful one. Our mitzvot require payment for work done and requires that we not delay the payment of wages earned. Thus we can learn from the experience of our ancestors whose pent up anger caused them to raid the Egyptians for their payment. And interestingly the Egyptians recognize that the Israelites must take their wages from them in kind.

Yet, Jewish tradition also teaches us that all we have come from God. Our earthly riches also come from God. We just happen to share in it. So when God asks the Israelites to bring the terumah, voluntary contributions—the very same booty and compensation that they took from the Egyptians now become tzedakah toward the building of the sacred precincts of the Divine. This turns those wages earned and unearned into something holy. Motivated by love of God and thanksgiving for liberation and freedom, the Children of Israel give to overflowing. May we all be motivated to give in the same way—seeing it as a privilege of our time to devote our terumah—our offerings to God.

Israel Trip 2006, Day 5 (2/24)

This morning began with a visit with Mr. Tom Sowicki, the deputy director AIPAC in Jerusalem. He gave us in depth analysis of the recent Palestinain elections and the future of the PA with Hamas in charge.

He also paid particular attention to the growing threat from Iran and their emerging nuclear capabilities. In many ways he said this is as serious if not more of a problem for Israel and the whole world than Hamas. He gave us a feel for the Israeli electorate as election will be held for the Knesset on March 28.

Afterwards we drove on to the Dead Sea region. In the Sino-African rift, the Dead Sea is the lowest place on earth. We passed En Gedi on our way to the fortress of Masada. Masada was one of Herod's palaces built atop a huge mesa like mountain that stands by itself. Climbing high above the Dead Sea 60 meters by cable car, we saw the ancient remnants of storehouse, the synagogue, the palace, and bathhouse. Still visible are the mosaic floors and tiles and even some of the painted frescos.

We learned of the story of the zealots who escaping from the terror of the 10th Legion of the Roman army held the at bay for 3 years. As the historian Josephus writes in his account, all the Jewish zealots died by their own hand rather than be subject to becoming slaves in the Roman world.

We came down the mountain with thoughts of martyrdom and its role in Judaism.

We then went to Mineral Beach for a float in thr Dead Sea and lunch.

Then back to Jerusalem for a quick change to prepare for Shabbat and off again to visit Rabbi Maya Leibovich and Congregation Mevasseret Zion outside Jerualem. It is an Israeli Reform congregation. Many of the melodies were ours!

After a wonderful Shabbat service in that haimish community in their beautiful new building, we came back to Jerusalem and our hotel for a grand Shabbat eve dinner.

We had special guests join us and share with us including Saar Netanel, who is openly gay and a Jerusalem city council member. A member of the Meretz party, Saar described the awful way the Orthodox controlled city council treats him as a gay man. And their complete disregard of many laws. Also visiting with us was Onn Stock and his partner Yiftach. Stock is the attorney representing seven Israeli couples suing for marriage equality for gays and lesbians. He spoke about this Supreme court case and its implications and chances for success. They remain optomistic.

The meal was delicious, the conversation meaningful and Shabbat in Jerusalem filled us with a sense of holiness and community that stretched around the world.

Shabbat Shalom,
Rabbi Eger

Israel Trip 2006, Day 4 (2/23)

Our day on Thursday began with a beautiful, picture-postcard view of the city from the Mount of Olives.

Below us stretched the sacred cemetaries and the ancient walls of Jerusalem. The Golden Dome of the Dome of the Rock glittered in the crisp, beautiful morning sun. From there we went through the Dung gate and made our way up to the Temple Mount. We saw the El Aqsa Mosque (only from the outside as non-muslims are no longer allowed inside) and learned of the building of the First and Second Temples, the reconstruction by Herod and the destruction in the years 70 CE by the Romans. We proceeded to the Kotel Western Wall, taking time to place our prayers in the ancient cracks. We also visited the Southern excavations of the Davidson Center walking on the Herodian road, climbing the southern steps at the Hulda gate.

Lunch in the Arab Quarter was delicious. Abu Shukr has some of the best hummus in the world. Nearby the first 5 stations of the cross on the Via Dulurosa in where Jesus carried his cross to his crucifixion.

We visited a new museum - nearby the Western Wall - the Chain of the Generations - an art exhibition and multimedia exhibition about Jewish history. We then explored the Jewish Quarter, taking time to explore the beautiful shops in the cacao. We ended our visit to the old city with a stop at the Church of the Holy Sepulchre - the place of crucifixion and burial of Jesus - the last stops of the way of the cross.

We returned to our hotel for a presentation by Anat Hoffman of the Israel Religious Action Center. They do amazing civil rights work in Israel for pluralism, religious liberty, and social justice.

Shalom,
Rabbi Eger

Israel Trip 2006, Day 3 (2/22)

Today we explored the Negev desert more fully. Our morning began with a gorgeous view of the Ramon Crater - a geological wonder carved out from the earth through wind and water erosion.

We then headed down to the crater floor in 4 jeeps, heading off road to explore the amazing colors of the canyons, the wadis-dry riverbeds, the sparse brush and trees. We climbed great mountains and hills and saw vast vistas. All the while learning about the ancient Nabateans and the ancient spice route they ran from Yemin to Egypt.

We then headed to lunch in a Bedouin tent. We sat on pillows on the ground and enjoyed a wonderful repost and hospitality of the Bedouin family.

The afternoon was filled with a stop at Audat, another ancient Nabatean city that was subsequently taken over by the Romans. The vast hilltop had a view of the valley below and we could see and feel its strategic importance. From there we drove on to Kibbuzts Sde Boker. This was the home of David and Paula Ben-Gurion. Ben Gurion was Israel's first Prime Minister. He believed the Negev must be settled and we toured their simple home which is now a museum. Ben-Gurion was an avid reader and his study is covered in books ranging in topics from Judaism to Military Defense.

We stopped to pay homage at his gravesite, placing a stone on his and his wife's graves. Nearby a herd of wild Ibey munched on trees and we looked out over the wilderness.

Then onward to Jerusalem, stopping as we entered the Eternal City to say Blessing and thank God for arriving safely.

Shalom,
Rabbi Eger

Israel Trip 2006, Day 2 (2/21)

On day 2 of our Kol Ami trip we left Tel Aviv at 8:00 a.m. An early start for a full day.

We headed South to Tel Beer Sheva, mentioned in Genesis 21 and 26. We saw the ancient layers of civilization, imagining walking in Abraham's, Sarah's, Isaac's, and Rebecca's footsteps. We went on to the Neveg dessert, stopping at 4 wonderful private farms tasting the amazing dessert wines grown on ancient vineyards and eating delicious goat cheeses from the local herds. We hiked in the desert to ancient Natatian water systems, enjoying the moonscape and starkness of the desert. We saw in these four small farms the true spirit of the Israeli pioneers who, like the chalutzim, the pioneers of pre-state Israel are truly setting the land anew. They are finally giving Ben Gurion's dream of a vibrant Negev fruition!

We settled in for the night in Mizpe Ramon anticipating another full day tomorrow as we will visit Israel's "Grand Canyon" - "Machtesh Ramon - The Ramon Crater."

Shalom,
Rabbi Eger

Israel Trip 2006, Day 1 (2/19-2/20)

Our trip to Israel began on Sunday as we gathered at LAX to check in for our flight to Tel Aviv. A few members of our group left several days before stopping to visit family and friends, but most of us traveled together.

Although our plane got a late start, we were happy to be headed to Israel together. The first leg of our journey took us to a brief layover in Toronto. Just enough time to stretch the legs and then on to Tel Aviv.

We landed over an hour late. We were met by our guide and tour operators - Rafi, Naomi, and Russell, and of course our bus driver Smael. At Ben Gurion airport, with its beautiful architecture, we met up with several others in our group who came in from other flights.

We checked into our hotel and had a sumptuous first dinner together. Joining us was Mike Hamil, a representative of the Agudah, Israel's major LGBT organization. He shared about their work and gave us all membership cards. We are part of them as they are a part of us! We presented them with tzedakah from Kol Ami, the first of many opportunities.

On to the Negev tomorrow.

Shalom,
Rabbi Eger

Parshat Mishpatim; Exodus 21:1 –24:18 by Rabbi Denise L. Eger

Our Torah portion really is a continuation of the rules of society that were begun with the Ten Commandments. While the Ten Commandments given last week in Parshat Yitro form the core of the law. It is not the whole law. Parshat Mishpatim fills out the responsibilities and legal code of the new nation of the freed Israelites.

A mishpat is a technical term. It means ordinance. Thus the portion’s name Mishpatim clearly tells us that these rules are the legal regulations that will govern their lives and their society.

These ordinances clearly come not just from Moses but also from God. As our opening line states: “These are the regulations that you shall set before them.” (Ex 21:1) The context is God talking to Moses. Thus these are divine revelation every bit as much as the Ten Commandments inscribed in stone by the finger of God. This portion is really a continuation of the dialogue between God and Moses on Mt. Sinai as God continues to reveal not just the Ten Commandments but also the whole of Torah and indeed, the halacha- the Law.

The opening lines however, of this portion bear examination. Because of all the things that one might begin a law code with the rules for slaves and serfs is not usually at the beginning. What was it like for these former Egyptian slaves to hear these rules of slave ownership? Could they even imagine themselves in a position to own slaves or have servants? They would certainly remember how they were treated in Egypt. Would they take that as the model or would they by nature remember how they felt and thus treat their “slaves” better or? But human beings by nature don’t always treat others as they themselves wish to be treated. Thus it makes sense that to imagine the future of this Israelite nation—the people had to imagine themselves as something other than slaves. To build their nation they had to be able to envision a time when even they could have slaves and servants.

And so, Mishpatim opens with rules that apply when one has a Hebrew slave. The Torah assumes that slavery and servitude were a fact of life. Rather than ban it altogether it is interesting that the Torah makes it a kind of indentured service or serfdom. “When you acquire a Hebrew slave, he shall serve six years; in the seventh year he shall go free without payment.”(Exodus 21:2). These laws modify the institution of slavery.

Thus the time of service is limited unless of course that person freely elects to remain a slave beyond the seven years. There is a dignity that is given to the individual to decide for himself his own fate. Again the torah presents a reshaping of the institution of slavery because it recognizes the innate ability of an individual to make personal decisions that affect his own life. And yet, when it comes to the wife of the slave and the children they do not have the individual dignity to decide for themselves. So the Torah isn’t prepared yet, to see the inherent humanity of women and children in this case.

The Hebrew slave could not work on Shabbat as God’s law surely superceded the individual master. The rabbis also taught that even if a slave decides to stay beyond the seven years –that at the Jubilee year, the fiftieth year, all slaves and servants go free. So it really isn’t for life.

Thus our portion opens with these laws, teaching us that Torah can transform even the oldest institutions into new ones and open up our eyes to the possibility that even as the law binds us to God and one another in community, the law brings a certain kind of freedom to the individual and in renewing our sensibilities.

Parshat Yitro; Exodus 18:1-20:23 by Rabbi Denise L. Eger

The beginning of this week’s portion details the unique and wonderful relationship between Jethro and Moses.

Jethro was Moses’ father-in-law. Moses’ wife Tzipporah was Jethro’s daughter. After hearing of all that God did for the Israelites and Moses, Jethro takes it upon himself to reunite Moses with his wife and 2 sons, Gershon and Eliezer who had been staying in Midian. He brings them out into the wilderness to where Moses and the Children of Israel were encamped by the mountain of God (Ex.18: 5).

The reunion seems pleasant and loving. Moses is able to recount for his beloved father-in-law the wonders that God did for Israel in Egypt and the many adventures that had already occurred. Jethro, although a Midian high Priest, acknowledges the power and glory of Adonai and the deliverance and redemption God brought to Israel by offering prayers of praise and burnt offerings for God. This teaches us that even those who are not Israelites can glorify and celebrate the strength and beauty of the Eternal. Could this have been the first interfaith service?

It seems that these offerings were accepted. In fact the Torah specifically tells us Aaron and the elders came to partake of the sacrificial meal. Remember that we haven’t yet been told how to make the sacrifices that God will require of the Israelites. These will soon be revealed on Mt. Sinai in the Torah. But this encounter with Jethro is a foreshadowing of things to come. Jethro in many ways is a teacher and indeed in this week’s portion is Moses’ teacher.

Jethro’s mentorship of Moses becomes very apparent when he instructs Moses on leadership. Jethro observes the great burden of Moses who is in a position to judge and mediate disputes between the people. The text tells us, “Moses sat as magistrate among the people, while the people stood about Moses from morning until evening,” (Ex. 18:13).

Jethro is very specific with Moses, “The thing you are doing is not right; you will surely wear yourself out and these people as well. For the task is too heavy for you; you cannot do it alone.” (Ex 18:17-18). Jethro knows that leaders cannot do it all. Jethro can see that Moses will not be able to lead this people forward to all that God promised if he is the only one working with the people. Jethro’s advice—GET SOME HELP! Jethro instructs Moses to enlist the aid of the elders, trusted men who can be the judges and deal with the disputes among the people. These chieftains will answer to Moses and yes, to God, but will be able to share in the heavy load of leadership that it will take to bring these people through the desert into the promised land. This advice helps to build an initial infrastructure for the Children of Israel and begins the real process of nation building. This nation building will continue in this portion as the Israelites are given the Ten Commandments at Mt. Sinai.

Thankfully, Moses heeds his mentor’s advice and creates several layers of judges, elders and chieftains to help with the people.

We have all met leaders who have trouble delegating. It seems not to have occurred to Moses that he could possible share his burdens and share the decision making and adjudicating with others. But Jethro’s sage advice allows Moses the opportunity to grow his own leadership skills and those of others by teaching the process of delegating in decision-making. For any one involved in leadership whether at the workplace, school or in volunteer organizations, this is an important lesson to learn. No one person can carry it all. Indeed the buck must stop with someone, as Harry Truman said. But the process of sharing decision making and sharing in the leadership load strengthens everyone involved and indeed the institutions as well. May we learn from Jethro’s leadership and teaching

Parshat Beshallach; Exodus 13:17- 17:16 by Rabbi Denise L. Eger

This Shabbat is always known as Shabbat Shirah—the Sabbath of Song or Singing. Because this week’s parsha contains one of the Torah’s most famous passages—Shirat HaYam—the song or poem of the Sea. The great liturgical poem of celebration of the Children of Israel crossing the Red Sea is contained in this week’s reading.

Laid out in special form and format, like a brick wall, the words of praise and prayer give thanks for the redemption at the shores of the Red Sea. The passage praises God’s power and might and glory for overthrowing the strong Egyptian army and chariots and for coming to Israel’s aid. It expresses the feeling of God’s love for the Israelites. We chant Shirat HaYam with special pomp and ceremony including special trope or melody. And most importantly we pledge our loyalty to God in a special way even prior to Sinai—We sing out “This is my God that I will enshrine!”

This is a special moment in the lives of the Israelites and the history of the Jewish people. Our words are words of faith. Our song is one of triumph of the spirit as well as triumph over the evil of Egyptian oppression. Our song today, re-affirms that just as God did miracles for our ancestors, we must be prepared to see the miracles that God still does for us in daily life!

Throughout our music, worship and tefilah we reenact this sacred poem and bring to the community the special feeling that must have overflowed at the shores of the Red Sea. How powerful it is to feel redeemed! Chanting Shirat HaYam helps us to know redemption and helps us to imagine that we too might one day be redeemed by God’s very hand.

The very way we chant it by singing it aloud and by repeating the verses helps us to reinforce its message of faith and love and loyalty. The Talmud in Sotah 30b discusses the singing of Shirat Ha Yam.

Our Rabbis taught: On that day R. Akiba expounded: At the time the Israelites ascended from the Red Sea, they desired to utter a Song; and how did they render the song? Like an adult who reads the Hallel [for a congregation] and they respond after him with the leading word. [According to this explanation] Moses said: ‘I will sing unto the Lord’ and they responded, ‘I will sing unto the Lord’; Moses said: ‘For He hath triumphed gloriously’ and they responded, ‘I will sing unto the Lord’. R. Eliezer son of R. Jose the Galilean declares, Like a minor who reads the Hallel [for a congregation], and they repeat after him all that he says. [According to this explanation] Moses said: ‘I will sing unto the Lord’ and they responded, ‘I will sing unto the Lord’; Moses said: ‘For He hath triumphed gloriously’ and they responded, ‘For He hath triumphed gloriously’. R. Nehemiah declares: Like a schoolteacher who recites the Shema’ in the Synagogue, viz., he begins first and they respond after him.

They record in the Talmud various differences in the way this Song was chanted in the synagogue setting. Some traditions clearly say that the leader began and the community responded with specific words. Others the leader begins and the community repeats the verse.

In either case the Talmud records various traditions that say the Song of the Sea was not only read by the Torah reader but enthusiastically chanted by the community as well. This experience of the redemption at the shores of the Red Sea is not just an experience that one reads about, or hears about from others but must be shared by the whole community and in the singing and responding we participate in the celebration with fullness.

What a great message for all of us today! Our tradition is not merely to be studied in theory, or read about in some ancient books, or only heard about in a lecture. It must be experienced and given your own voice!

Judaism is not only about study but we study in order to do.

Thus the song of the Sea—helps us in our efforts. Let us learn in order to sing joyously and experience God’s Divine Saving hand for ourselves.

Parshat Bo; Exodus 10:1 – 13:16 by Rabbi Denise L. Eger

This is the week that we read of the Children of Israel escaping the terror of Pharaoh. The final four plagues come to bear upon Egypt and then with the death of the first –born of Egypt, Pharaoh changes his mind letting the Israelites go off to the desert. In this portion Bo, several times, Pharaoh agrees to let them go, only to change his mind or as the text says, “Pharaoh hardened his heart.” The torah text points out that it is God who stiffened Pharaoh’s resolve on several occasions, making it appear that Pharaoh is manipulated by God.

But this language can be understood as the pure stubborn streak and ego of the ruling Pharaoh. Pharaoh hardened his heart to the pleas of the slave and the Hebrews. Pharaoh hardened his heart to the Israelites long before God came into the picture in Egypt. Pharaoh had laid down laws of pure cruelty toward the Hebrews. Murdering their children. Separating families. Causing undue pain and hardship on an entire group of people unjustly. Pharaoh’s heart was hard and coarse long before God sent the plagues upon Egypt and long before Moses was sent to demand the Israelites’ freedom.

One way to look at this is as the great teacher Ramban, Nachmanides taught. He wrote that Egypt (i.e. Pharaoh) was only punished for sins that were committed prior to Pharaoh being coerced by God. God hardened Pharaoh’s heart after only to prevent him from escaping the punishment he so richly deserved.

But another way to understand these passages is that even though God hardened Pharaoh’s heart each time, we believe that each human being has free will. Even if God stiffened Pharaoh’s resolve—Pharaoh could have used his own free will to try and overcome this. Pharaoh’s free will could have brought other conclusions. Pharaoh’s free will could have opened him to a different viewpoint. He could have accepted the strength of Adonai. He could have used his free will to overcome the cruelty he inflicted.

It is only with the threat of locusts about to reign down upon Egypt, that Pharaoh summons Moses and Aaron after the urging of his courtiers. He might be ready to let them go if Moses will stop the horror Egypt has been experiencing. “Go worship Adonai your God!” (Ex. 10:8). Pharaoh is only ready to let part of the people go worship in the desert—and so the locusts come. Is this just a moment of shrewd negotiating on Pharaoh’s part? Clearly he is not really ready to accept the power of Adonai over his realm. Pharaoh is ready to negotiate but not ready to accept God supreme. Thus his heart is not open and the negotiation is still an example of his toughened demeanor and attitude.

It takes the death of his own child with the final plague to push Pharaoh over the edge, so to speak. He finally agrees to let the Israelites go. And then it is only momentary. Because later he gathers his army to pursue the Israelites—even after he agreed to let them go. Thus Pharaoh’s base nature is revealed. A true leader remains open and sensitive even to the poorest among his or her people. A true leader keeps faith with God. A true leader speaks from a place of the open heart and tries to meet the needs of his or her community. Pharaoh is a contrast to all of these. His heart is closed. And he and his countrymen pay a very steep price indeed.