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

The Children of Israel are finally on their way out from Egypt and servitude and slavery with the arrival of this week’s portion- Beshallach. Our portion begins with a caution about the path that God would send them on. It says, “The people may have a change of heart when they see war, and return to Egypt. So God led the people round-about, by way of the wilderness at the Sea of Reeds. (Ex. 13:17-18).

According to commentary in the Plaut, Torah, “The Hebrew is a play on words with the earlier, “lead them” (p. 478, URJ Press).” In the opening words of the portion it says that “God did not lead them by way of the land of the Philistines, (Ex. 13:17). The words used definitely play off one another and share the same root in Hebrew –ינחם - נחם.

This is interesting coming after several chapters of Exodus in Parshat Vayera and Parshat Bo, the two preceding weeks when God hardened Pharaoh’s heart. God leads and God confounds the journey and thus God keeps the hearts of the Israelite on the course toward Sinai—albeit a circuitous course. Though the heart is made steady the feet move in winding paths.

So too it was for Pharaoh. God led and God hardened Pharaoh’s heart. Pharaoh entrenched in his ways had to walk a very arduous path facing each of the plagues. There could have been a direct route to freedom for the Israelites- if Pharaoh had been compassionate and willing to submit to God’s power and glory. But Pharaoh’s heart was hardened and stubborn and the path to freedom for the Israelites was circuitous through ten difficult plagues. So too it was tortuous and difficult and roundabout for the Egyptians. Pharaoh had changed his mind on numerous occasions giving permission for the Israelites to leave and then negating that order.

This is again what we see this week. The route to freedom is neither a straight line nor straight from the heart. The Israelites must take a meandering path to avoid that which might frighten them or eat away at their resolve. Pharaoh’s heart does an about face and he changes his mind again, this time pursuing the Israelites into the desert. “When the king of Egypt was told that the people had fled, Pharaoh and his courtiers had a change of heart about the people and said, “What is this we have done, releasing Israel from our service?” (Ex. 18:5). And so the Egyptians pursue to try to get the Israelites back. Their hearts changed and stiffened.

The decisions of the heart play an important role in our portion. Not just logic, but intuition, belief and faith all are located in heart felt sentiments. We also see that freedom is won not by a direct route but step by step—as the Israelites walked over long and winding distances.

It is no different today. There are many in our society are that still have no equality or freedom. Gay men and lesbians in particular have faced a circuitous route to their liberation. One step forward two steps back. A win for equality in Arizona by stopping a constitutional amendment, but a loss in California when the governor vetoes the first marriage bill passed by both houses of legislature. It is good to keep in mind the Israelites long walk to freedom so as not to be discouraged. Just as in this week’s portion there will be moments of fear when the Pharaohs of our time bear down and close in so too there will be miracles like the parting of the Red Sea when the population realizes that to deny anyone their civil rights takes our whole society down. I believe with my whole heart that the day is of miracles is soon upon us. Then when all who seek freedom have attained it we will truly sing with joy as the Children of Israel did, “Who is like You, Awesome and Holy and Doing wonders?”

Parshat Bo; Exodus 10:1-13:16 By, Rabbi Denise L. Eger

Our portion continues to describe the plagues that descend upon Egypt for Pharaoh’s refusal to heed Moses, Aaron and God’s demand to let the Israelites go free. This portion covers each of the plagues from the eighth plague of locusts until the final plague of the death of the first born of Egypt including the Pharaoh’s own son.

The 10th plague of the death of the Egyptian first born is announced in chapter 11 of Exodus. “Every first born in the land of Egypt shall die, from the first born of Pharaoh who sits on his throne to the first born of the maidservant who is behind the millstone and all of the first born of the beast.” (Ex. 11:5). We learn that no matter one’s station on Egypt’s social pyramid from royalty to animals all first born will be affected. In chapter 12 we the actual moment is described, “It was at midnight that God smote every firstborn in the land of Egypt, from the first born of Pharaoh sitting on his throne to the first born of the captive who was in the dungeon, and every firstborn animal.” (Ex. 12:29).

The announcement and the actual description of the plague differ in one very specific case. The announcement describes that even first born of the female servant will be affected. And the description points to the first born of those in prison. These two cases describe those on Egypt’s social pyramid who might not have been Egyptians of lower class but also foreign workers and indentured servants and non-Israelite slaves.

Why we ask would they be included in this awful plague? Shouldn’t this have only affected the Egyptians?

Tradition teaches us that these non-Israelite slaves were included to soundly refute any claim that other idols or gods or goddesses protected them. The plagues indeed show the might and power of YHVH. They are intended to diminish the Egyptian pantheon and to show the strength of the One God over all the false gods of Egypt. This includes any that might be worshipped by foreign slaves and servants that were in Egypt.

We also learn that there is a special obligation of the first born of the Jews in this portion. In chapter 13 of parshat Bo it teaches, “Sanctify unto Me every firstborn, the first issue of every womb among the Children of Israel of human or animal, is Mine. (Ex. 12:2).” This special custom developed into Pidyon HaBen—the redemption of the first born son. A ceremony at 30 days since birth, the parents redeem the first born male child from temple service from a Kohen. This of course only applies to those who are not Levites or Kohanim, since traditionally they were already dedicated to sacred service of God. But in our Torah portion the link is made explicit in chapter 13:14-15, “And it shall be when your son will ask you at some future, time “What is this?” you shall say to him, “With a strong hand God removed us from Egypt from the house of bondage. And it happened when Pharaoh stubbornly refused to send us out that God killed all the fist born in the land of Egypt from the first born of human to the firstborn of beast. Therefore I offer to God all the male first issue of the womb and I shall redeem all the first born of my sons.”

This connection between the redemption of Jewish first born males and those Egyptian first born who died are made explicit in the text. We always carry the memory with us of those whose lives were sacrificed in the process of liberation and freedom. The special sanctification of those born first reminds the first born that God’s blessing and God’s grace saved them from this plague.

But also this portion has another connection to the 10th plague through another custom in Judaism. There is a special fast known as the Fast of the First born, Taanit B’kohrim or B’khorot mentioned in the Talmud in tractate Soferim (21:3). Indeed this fast is to give witness and thanks for the miracle of saving the first born of the Israelite from the 10th plague! The Chatam Sofer writes that the Israelite first born fasted in anticipation of the 10th plague and for great protection by God. Thus they were protected not only by the blood painted on the doorposts of the house but by the repentance associated with fasting.
Even today the fast of the first born which generally takes place on the day before Passover (14th of Nissan) is still widely observed today.

Parshat Vayera; Exodus 6:2 -9:35 by Rabbi Denise L. Eger

The Torah Portion Vayera is the second in the Book of Exodus. This week the plagues descend upon Egypt. Pharaoh refuses to heed God’s word as presented by Moses and Aaron. Each time they go before the Pharaoh to seek freedom for the Israelites, Pharaoh digs in. He deepens his resolve to keep the Israelites enslaved. “Pharaoh turned and went into his palace, paying no regard even to this. (Ex. 7:23).” Pharaoh exhibits a complete disdain for the theatrics of the Nile turning to blood. But with the increasing severity of each of the ten plagues (seven of which are featured in this week’s parasha) Pharoah refuses to heed the demand of Moses and Aaron to let the Israelites go free.

After the second plague of frogs, Pharaoh does ask Moses and Aaron to ask God to remove the frogs from swarming over Egypt and even promises that the Israelites may go to the wilderness to worship their God. But quickly reneges on his promise. “But when Pharaoh saw that there was relief, he became stubborn and would not heed them, (Ex. 8:11).” Even when the Egyptian magicians were powerless to counteract a plague and pleaded with Pharaoh saying, “This is the finger of God! (Ex. 8:15).” Their sage advice did nothing to change Pharaoh’s mind or heart.

This pattern continues throughout the plagues upon Egypt. Pharaoh is too arrogant and proud to admit that there indeed was a power great than he. Or often we see in the text that Pharaoh will ask Moses and Aaron for relief from the plague, promising freedom for the Israelites only to change his mind and nullify the deal he made with them.

Traditionally this entrenched attitude of Pharaoh is described in the Torah as “Pharaoh hardened his heart” or “stiffened his heart” (Ex. 6:13) or “became stubborn” (Ex. 8:11). But there are also expressions that God hardened Pharaoh’s heart (Ex.7:4). As if the great king of all of Egypt had no free will. It seems that Pharaoh is nothing but a mere puppet being manipulated by God. That somehow the only way Pharaoh will come to know the mighty power of YHVH is to be taught these lessons.

This question of free will is an important one. Jewish tradition does believe that human beings have free will. We have the power to choose good over evil and right from wrong. So too we must imagine that Pharaoh had the power to choose as well. He could have chosen to overcome his stubborn and arrogant nature. He could have chosen to be a compassionate leader, caring for his people. But his disdain is clear. When the people are digging holes to find clean drinking water after the Nile turn to blood, he turns his back on them and retires to the safety of his palace (6:23-24). Just as he will turn his back on Moses and Aaron and the implication is that although this is a “Pharaoh who knew not Joseph” the Egyptian royalty turned their backs on the Israelites, enslaving a people who brought wealth and prosperity to Egypt in an earlier time.

But it was only when his own royal house was touched by the death of his own first born that Pharaoh ultimately changed his heart and overcame the hardening and his own stubbornness. It will be then that the Israelites will go free.

The story of the Ten plagues sent upon Egypt can be read in many ways. Clearly the character of Pharaoh is mocked by the text. One can see the defeat of the many Egyptian gods and goddesses in each of the ten plagues as they represent various Egyptian ideals and religion. But the story can also be understood as an important lesson in leadership skills. Any leader must be in touch with the people that they lead. If you turn your back on your people and harden your resolve even though all the courtiers and advisors tell you differently –defeat will be certain. Perhaps those in Washington would do well to read this story!

Had Pharaoh heeded his advisors and magicians and even Moses and Aaron then perhaps the story would not have had such a tragic end for Pharaoh’s own family and dynasty.

As terrible as the plagues were for Egypt and the Egyptians, the Ten plagues were also the source of awe and wonder and inspiration for the Israelites. Each plague that challenged the might and power of the Egyptian overlords gave hope to the Israelites that their prayers may have been answered and that Moses and Aaron were about to deliver on God’s promises! Their own “spirits crushed by cruel bondage,” (Ex. 6:9), the Israelites had to have proof with their own eyes of God’s saving power to free them. The plagues were that proof that began to rebuild their faith devastated by slavery.

Today we ought to look for ways to rebuild our faith that is often crushed by the bondage of our times and open our eyes to the wonder and awe that God still provides for us. This is the wonder of family, the wonder of love, the wonder and beauty of art and music, the wonder of creativity, the wonder of nature and the joy of friendship. These and more can help inspire us and revive our own faith in a world of cruelty and enslavement.

Parshat Shemot; Exodus 1:1 – 6:1 By Rabbi Denise L. Eger

Jewish memory is an important component of our tradition. We remember, recall and reflect upon our ancestors in many different ways. Our prayers often recall our patriarchs and matriarchs. Our founding myths and legends recited at ceremonial and ritual moments recount the tales and journeys of our people such as at the Passover Seder. The thrice weekly public readings of our Torah are a large component of shaping our Jewish memory.

This week’s portion, parshat Shemot, the opening portion of the second book of the Torah, Exodus, begins with a clear focus on Jewish memory. The opening words recount briefly the ancestors that went down to Egypt to escape the famine in Canaan. Joseph’s brothers whom we met in Genesis and have just concluded their story are now mentioned again. Yes it is a literary bridge between the two books. But it is much, much more than just a writing device. This recounting and synopsis describing how we Jews arrived in Egypt, a foreign land succinctly recalls our history. “These are the names of the sons of Israel who came to Egypt with Jacob. (Ex. 1:1).” By reading this verse aloud we place our history before us and we own it.

“These are the names…” begins this new book of the Torah. This book that will focus on the Israelites’ enslavement, liberation, emerging national identity and covenant making with God, begins by grounding the story in our genealogy. By verse 8 of Exodus we are told, “A new king arose over Egypt, who did not know Joseph. (Ex. 1:8).” In an instance with few words we are taught an extremely important lesson. It is easy to forget. It is easy within a few generations to forget and ignore the great contributions of individuals and groups of people to the welfare of a nation. New alliance and new circumstances can quickly arise and wipe out the memory and good will that perhaps was created by an individual. Joseph who saved Egypt from starvation is forgotten. Joseph who was second only to Pharaoh and his family are now in peril because the institutional memory of ancient Egypt and the Pharaonic dynasties is shallow.

This is counter to the message of our tradition. We still recall our history and preserve the names of the tribal leaders who went down to Egypt. We, Jews, know only too well the cost of forgetting. When we forget our history we have met with trouble. When we drift from our people or disconnect from the Jewish story we are lost or meet with dire consequences. Here in the beginning of the book of Exodus is evidence of that! Joseph’s contribution was forgotten (or ignored) and it was then easy for the new Pharaoh to trample over the Israelites, Joseph’s family and descendants and enslave them.

In a time when the 24 hour news cycle thirsts for an ever increasing flow of information, it is easy to forget what happened a mere 24 hours ago. Our attention shifts and is refocused quickly from story to story. But Jewish tradition teaches us that there is a critical importance in recalling the past and keeping it alive. Jewish tradition teaches us to linger at least for awhile on those memories called our people’s history. And our annual rereading and recitation of our history helps to refocus and renew our connection and our memory. Our reading of Torah and our study of the story weekly keeps those links strong. We learn from that memory and it shapes our present and our future. Certainly that we are still reading the book of Exodus and reciting aloud the names of the sons of Israel who went down with their father Jacob to Egypt links us in a profound way –their story is ours. But if no story is our own story, if there is no institutional memory, (as Exodus shows us) then the winds of change sweep away those profound links of family, community, tradition and history.

So as we begin the book of Exodus we savor the opening lines. We read the names of the households who went down to Egypt with their father Jacob- Reuben, Simeon, Levi and Judah. Issachar, Zebulun and Benjamin, Dan and Naphatali, Gad and Asher. Joseph was already there. By saying and reading their names we know that they are a part of us and we are a part of them.

Parshat Vayehi Genesis 47:28 – 50:26; Concluding the Book of Genesis by Rabbi Denise L. Eger

With this week’s portion we conclude the reading of the Book of Genesis. Parshat Vayechi is the last reading of this great story of our early family’s history and their journey from Creation through the stories of Abraham, Isaac, Jacob and Joseph.
Joseph and his brothers have been reunited and now the brothers dwell at the invitation of Joseph in the land of Goshen in Egypt. They brought their father, Jacob down as well to Egypt as an old man at the request (demand?) of their powerful brother Joseph.

But in this week’s portion, Jacob is approaching his final days and he offers a last blessing to his sons. Just as his journey began when he received a stolen blessing from his father, his life will end as he gives the blessing to his sons and grandsons. The blessings he gives will ironically be not always a cheerful blessing. But depending upon the son and his character, Jacob will tailor the blessing (prophecy) to each one of them. So too in these blessings we can see how each son’s destiny is in part transformed from the individual person to the destiny of each of the 12 tribes.

One would expect Reuben as the eldest to receive the first blessing. But that blessing actually goes to Joseph’s sons, Ephraim and Manasseh. Jacob adopts the two grandsons with his blessing and thus they are elevated to tribal status (Gen. 48). Interestingly Jacob switches his hands during the blessings of his grandsons. He uses his right hand on the younger of the two—blessing Ephraim with the stronger hand. Jacob perpetuates this order of blessing as he too was the younger one who received the “first” blessing over his elder brother Esau. Even to this day we use Jacob’s blessing from Genesis 48:20) to bless boy children at the Shabbat table. We say, “May God make you like Ephraim and like Manasseh,” putting the younger before the elder!

Tradition also teaches us that by these grandchildren receiving Jacob’s blessing, they supplant Reuben, the eldest son of Jacob. Reuben is thus held accountable for his questionable behavior with his father’s handmaid, Bilhah. (See Genesis 35:22) Bilhah was Rachel’s handmaid and Jewish tradition teaches that after Rachel’s death Jacob took primary residence in Bilhah’s tent. Thus Reuben’s blessing—by his father Jacob reminds Reuben why he lost the primary position in the tribe (Gen. 39:3-4).

Each of the other sons receives a blessing from their father. Conspicuously absent from among the blessings is a blessing for Jacob’s sole daughter Dina. We haven’t heard of Dina since she was forcefully taken by Shechem and her brothers, Simeon and Levi sought revenge for her, murdering the townspeople of Shechem.

Jacob dies and Joseph and his brothers return to Canaan to bury him in the Cave of the Ancestors at Machpelah, fulfilling the request of their father to Joseph and his brothers (Gen 49:29).