“By ten Divine utterances was the world created.” (Ethics of the Fathers 5; 1). The Kabbalistic texts explain the ten plagues in Egypt corresponded to these ten utterances with which the world was created. At the time of creation the greatest revelation of G-d’s Presence was ‘In the beginning’, when there was only G-d and nothing else. Each act of creation served to further disguise G-d’s role in the world. However, with the plagues in Egypt, each new affliction brought the Egyptians and the Israelites closer to the recognition of G-d as Master of the Universe. Therefore, the plagues correspond to creation in reverse order.
The second utterance of creation was “Let there be light” (Genesis 1; 3). This light was not the normal light that illuminates our world today, as the heavenly bodies were not created until the fourth day of creation. Rather, according to the Midrash (quoted in Rashi) it was an intense spiritual light, and G-d saw that the wicked were unworthy of enjoying it. Therefore He separated it from the rest of the universe, and set it aside for the use of the righteous in the World to Come. It is clear that this light was not what we call light, because originally it was mingled with ‘darkness’ until “G-d separated between the light and the darkness...” (ibid. 4). We know darkness to be simply the absence of light, and therefore it is physically impossible to have dark and light mingled together, yet this impossibility was the light and darkness of the first day of creation.
The second to last plague in Egypt was that of darkness. But again, this was not merely the absence of light, as the verse states, “the darkness will be tangible ... No person could see another, nor could anyone rise from their place for a three day period.” (Exodus X; 21 - 23). Ramban explains that this darkness was an opaque, fog-like condition that extinguished all flames, so that the Egyptians could not use lamps. For the first three days they were confined to their homes by this darkness, but for the next three days the darkness intensified and became so palpable that the Egyptians literally could not move (Rashi).
Furthermore, this darkness was mingled with light, as the Torah says “but for all the Children of Israel there was light in their dwellings”. Rashi explains that there were two reasons for this plague of darkness. Among the Jews there were many people who had assimilated to the point where there was no hope for them to return to the covenant of Israel. Therefore they were not able to be redeemed from Egypt. G-d provided the darkness so that the Egyptians would not see their deaths and claim that the plagues affected Jews and Egyptians alike. Secondly, G-d had promised that the Jews would go free with all the wealth of Egypt. During the plague of darkness they were able to examine the possessions of the Egyptians, and determine their locations. When the Israelites were about to leave the Egyptians were not be able to deny them anything, as the verse states, “G-d gave the people favour in the eyes of the Egyptians, and they granted their requests, so they emptied Egypt” (ibid.. 12; 36). So while the Egyptians were paralysed by the darkness, the Jews were able to walk through their homes, looking through their possessions with clear illumination. This seems to be the mingling of light and darkness before G-d decreed their separation at the time of creation.
Showing posts with label bo. Show all posts
Showing posts with label bo. Show all posts
Wednesday, January 09, 2008
Tuesday, January 08, 2008
Parshat Bo
Rashi begins his commentary of the Torah with his famous question. Why does the Bible begin with the account of creation and of the patriarchs. Surely G-d did not need to tell us all of that; this is not a history book. Rather says Rashi, the Torah should have begun with the first real mitzvah (commandment), that of declaring the new month, which is in this week’s Torah reading. It is clear from this question that today’s Torah reading introduces a qualitatively different type of Torah. Therefore it must also herald the beginning of a different Jewish Nation that is able to accept and relate to such a Torah. What is so special about the Mitzvah of declaring the new month that it should be the first commandment that G-d gave us as a nation?
King Solomon tells us in Koheles (Ecclesiastes) “There is nothing new beneath the sun” (1; 9). “Beneath the sun” is a phrase used to denote the natural order, the scientific laws of the observable universe. Everything has been set in motion from the time of creation, and therefore there is nothing “new” that can occur. All that we are able to do is to better understand how these laws operate, and thus to find ways of using them to our benefit. But we are not able to actually create anything new.
Of course this implies that there are “new” things, but that they are “above” the sun, beyond the realms of science and nature. Our Rabbis tell us that “beyond the sun” refers to G-d, the spiritual world, and the Torah which is our gateway to that world. Actual creation and renewal is possible, but only through the study and observance of the Torah and its laws. This is the world order that we as Jews have access to if we choose to delve into it.
The Hebrew words for new month are “Rosh Chodesh”. “Chodesh” is closely related to the word “Chidush” meaning renewal. By giving us the Mitzvah of Rosh Chodesh, G-d is also giving us the power of Chidush. Here we have our opening into the world of Torah and closeness to G-d, the world beyond the sun. Therefore, Rashi questioned why the Torah doesn’t begin at this point, when we are given the key to renewal that separates us from the rest of the world.
Why is this the first commandment given to the Jews before leaving Egypt? Why couldn’t G-d wait until they were standing at Mt. Sinai, and they could have had access to the renewal of the new month at the same time that the rest of the Torah was given to them?
The book of Exodus begins with “There arose new king...”. The Chiddushei HaRim2 asks how is it possible that the Torah describes the king of Egypt as “new”, implying that he was somehow connected to this higher order beyond the parameters of the sun? He answers that G-d puts this power into the world, and it is intended for the Jews to connect to. If, however, they forget that they have this ability, and don’t utilise it, others are able to make use of this potential for renewal against them. This is what happened in Egypt. The Jews forgot what they were there for, and that they could connect to the spiritual power of Torah, the inheritance of their forefathers. Therefore Pharaoh and Egypt were able to use it to enslave them, as it says “There arose a new king over Egypt who did not know Yosef”. Pharaoh was only able to forget about Yosef because the Jews had also forgotten.
Therefore, in order to get out of Egypt, the Jews needed the ability to start again. Despite the fact that they had sunk to the lowest levels of morality, and become as Egyptian as the Egyptians, G-d gave them the gift of Chodesh and Chidush so that they could rise out of the slump and begin again. This is why the new month sacrifices that are commanded in the Torah include a sin-offering. It is a mini Day of Atonement and gives us the chance to begin again.
Many other nations have risen to become superpowers, but eventually their strength collapses inwards as their society disintegrates. All the nations that once ruled the world no longer exist, they have been relegated to the realm of history. Once the social rot sets in, they find no way out. Only we Jews have survived every up and down of history. Whenever we hit a spiritual low and there appears no way out, G-d punishes us, but at the same time gives us the opportunity to begin again with a clean slate. Our G-d given ability to renew ourselves, as individuals and as a nation explains the seemingly impossible longevity of the Jewish nation in world history.
King Solomon tells us in Koheles (Ecclesiastes) “There is nothing new beneath the sun” (1; 9). “Beneath the sun” is a phrase used to denote the natural order, the scientific laws of the observable universe. Everything has been set in motion from the time of creation, and therefore there is nothing “new” that can occur. All that we are able to do is to better understand how these laws operate, and thus to find ways of using them to our benefit. But we are not able to actually create anything new.
Of course this implies that there are “new” things, but that they are “above” the sun, beyond the realms of science and nature. Our Rabbis tell us that “beyond the sun” refers to G-d, the spiritual world, and the Torah which is our gateway to that world. Actual creation and renewal is possible, but only through the study and observance of the Torah and its laws. This is the world order that we as Jews have access to if we choose to delve into it.
The Hebrew words for new month are “Rosh Chodesh”. “Chodesh” is closely related to the word “Chidush” meaning renewal. By giving us the Mitzvah of Rosh Chodesh, G-d is also giving us the power of Chidush. Here we have our opening into the world of Torah and closeness to G-d, the world beyond the sun. Therefore, Rashi questioned why the Torah doesn’t begin at this point, when we are given the key to renewal that separates us from the rest of the world.
Why is this the first commandment given to the Jews before leaving Egypt? Why couldn’t G-d wait until they were standing at Mt. Sinai, and they could have had access to the renewal of the new month at the same time that the rest of the Torah was given to them?
The book of Exodus begins with “There arose new king...”. The Chiddushei HaRim2 asks how is it possible that the Torah describes the king of Egypt as “new”, implying that he was somehow connected to this higher order beyond the parameters of the sun? He answers that G-d puts this power into the world, and it is intended for the Jews to connect to. If, however, they forget that they have this ability, and don’t utilise it, others are able to make use of this potential for renewal against them. This is what happened in Egypt. The Jews forgot what they were there for, and that they could connect to the spiritual power of Torah, the inheritance of their forefathers. Therefore Pharaoh and Egypt were able to use it to enslave them, as it says “There arose a new king over Egypt who did not know Yosef”. Pharaoh was only able to forget about Yosef because the Jews had also forgotten.
Therefore, in order to get out of Egypt, the Jews needed the ability to start again. Despite the fact that they had sunk to the lowest levels of morality, and become as Egyptian as the Egyptians, G-d gave them the gift of Chodesh and Chidush so that they could rise out of the slump and begin again. This is why the new month sacrifices that are commanded in the Torah include a sin-offering. It is a mini Day of Atonement and gives us the chance to begin again.
Many other nations have risen to become superpowers, but eventually their strength collapses inwards as their society disintegrates. All the nations that once ruled the world no longer exist, they have been relegated to the realm of history. Once the social rot sets in, they find no way out. Only we Jews have survived every up and down of history. Whenever we hit a spiritual low and there appears no way out, G-d punishes us, but at the same time gives us the opportunity to begin again with a clean slate. Our G-d given ability to renew ourselves, as individuals and as a nation explains the seemingly impossible longevity of the Jewish nation in world history.
Sunday, January 06, 2008
Bo Summary
This is a summary of this week's Torah portion.
For my translation of exerpts of Tosefet Bracha on the parsha click these links:
Tosefet Bracha - Bo
Tosefet Bracha - Bo (part 2)
Hashem tells Moshe that He is hardening Pharaoh's heart, so that through miraculous plagues the world will know for all time that He is the one true G-d. Pharaoh is warned about the plague of locust and is told how severe it will be. Pharaoh agrees to release only the men, but Moshe insists that everyone must be allowed to go free. During the plague, Pharaoh calls for Moshe and Aaron to remove the locusts and he admits that he has sinned. Hashem ends the plague but hardens Pharaoh's heat, and again Pharaoh fails to free the Children of Israel.
The country, except for the Jewish People, is then engulfed in a palpable darkness. Pharaoh calls for Moshe, and tells him to take all the Jews out of Egypt, and to leave their flocks behind. Moshe tells him that not only will they take their own flocks, but Pharaoh must add his own too. Moshe tells Pharaoh that Hashem is going to bring one more plague, the death of the first born, and then the Children of Israel will leave Egypt. Hashem again hardens Pharaoh's heart, and Pharaoh warns Moshe that if he sees him again he will be put to death.
Hashem tells Moshe that the month of Nissan will be the first month in the calendar year. The Children of Israel are commanded to take a sheep on the tenth of the month, and guard it until the fourteenth. The sheep is then to be slaughtered as a Pesach sacrifice, its blood to be put on their door-posts, and its roasted meat to be eaten. The blood on the door-post will be a sign to Hashem, to pass over their homes when He strikes the first born of Egypt.
The Jewish People are told to memorialise this day as the Exodus from Egypt, by never eating chametz on Pesach. Moshe relays Hashem's commands, and the Jewish People fulfill them flawlessly. Hashem sends the final plague, killing the first born, and Pharaoh sends the Jews out of Egypt. Hashem tells Moshe and Aaron the laws concerning the Pesach sacrifice, pidyon haben (the redemption of the first born son), and tefillin.
For my translation of exerpts of Tosefet Bracha on the parsha click these links:
Tosefet Bracha - Bo
Tosefet Bracha - Bo (part 2)
Hashem tells Moshe that He is hardening Pharaoh's heart, so that through miraculous plagues the world will know for all time that He is the one true G-d. Pharaoh is warned about the plague of locust and is told how severe it will be. Pharaoh agrees to release only the men, but Moshe insists that everyone must be allowed to go free. During the plague, Pharaoh calls for Moshe and Aaron to remove the locusts and he admits that he has sinned. Hashem ends the plague but hardens Pharaoh's heat, and again Pharaoh fails to free the Children of Israel.
The country, except for the Jewish People, is then engulfed in a palpable darkness. Pharaoh calls for Moshe, and tells him to take all the Jews out of Egypt, and to leave their flocks behind. Moshe tells him that not only will they take their own flocks, but Pharaoh must add his own too. Moshe tells Pharaoh that Hashem is going to bring one more plague, the death of the first born, and then the Children of Israel will leave Egypt. Hashem again hardens Pharaoh's heart, and Pharaoh warns Moshe that if he sees him again he will be put to death.
Hashem tells Moshe that the month of Nissan will be the first month in the calendar year. The Children of Israel are commanded to take a sheep on the tenth of the month, and guard it until the fourteenth. The sheep is then to be slaughtered as a Pesach sacrifice, its blood to be put on their door-posts, and its roasted meat to be eaten. The blood on the door-post will be a sign to Hashem, to pass over their homes when He strikes the first born of Egypt.
The Jewish People are told to memorialise this day as the Exodus from Egypt, by never eating chametz on Pesach. Moshe relays Hashem's commands, and the Jewish People fulfill them flawlessly. Hashem sends the final plague, killing the first born, and Pharaoh sends the Jews out of Egypt. Hashem tells Moshe and Aaron the laws concerning the Pesach sacrifice, pidyon haben (the redemption of the first born son), and tefillin.
Monday, January 22, 2007
Tosefet Bracha - Bo (part 2)
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“Each person asked from their ‘fellow’ (re’eihu)” (11; 2)
As is well known, the Talmud learns many times from the word re’eihu ‘fellow and not non-Jew’. Therefore it is very odd that the Torah here uses the word re’eihu to mean the Egyptian non-Jews.
Perhaps we can say that all of those drashot in the Talmud only apply to the times that the word re’eihu that is written after the giving of the Torah. From then there was a separation between the Jews and non-Jews in terms of specific Mitzvot. This is what it says in parshat kedoshim “I will separate you from the nations”. In our prayers we say “You have separated and sanctified Your nation Israel”.
We find a similar logic in parshat beshalach regarding the Song of the Sea. We may not sing a ‘song’ outside of Israel (Erechin 10b), and for this reason we don’t say Hallel (which is a ‘song’) on Purim because it recalls a miracle which happened outside of Israel. So how did we sing at the splitting of the sea which occurred outside of Israel?
The answer must be that the sanctity of Israel only began from the time that the people of Israel entered into it. Then it became sanctified, but not before.
There is also a similar reasoning in the Agadot, that the sanctity of Mount Sinai began only from the time that the Torah was given upon it. Before that it had no advantage or preference over any other mountain.
Another similar idea is found in Chulin (101b) ‘We were not called B’nei Yisrael until Sinai’. Only from that time were we titled with this name. Look there at the Talmud and what they point out about this.
In Zevachim (112b) it states ‘Until Yerushalayim was sanctified all the countries were suitable for sacrifices. From the time that the Ark came to Yerushalayim all of the other places became forbidden’. Look further there at similar ideas.
Until the time that Aharon became a Cohen all of Israel could have been cohanim, and only after him did everyone else become forbidden, since it says about him “An eternal covenant of priesthood for him and his children after him.”
Similarly with the kingship of David. Before him, everyone was suitable to be the king. From his time onward the kingship was given only to him and his descendents.
Regarding our original question of re’eihu and the drasha to exclude non-Jews, I have already written to explain this matter that the drasha only applies to the nations of that time (the time of the sages of the Talmud). This is because they did not keep the seven Noachide laws that all non-Jews are commanded to keep. The seven laws are well known – they are to set up courts or law (to judge civil matters), cursing G-d, serving idols, sexual immorality, murder, theft and eating a limb from a living animal. All of these mitzvot are built and founded on the fabric of the existence of the world, civilisation and safety of life and property. In addition they engender feelings of compassion and mercy on every creation and the path of life in general.
The non-Jews at that time were acting totally counter to those mitzvot. They had no laws or justice, they cursed G-d the creator of the universe, they worshipped idols, and acted immorally, they murdered, stole and ate from living animals. Therefore it was appropriate and obligatory to treat them as a wild, animalistic nation who tried to destroy the world and its inhabitants. This was to prevent the total destruction of the order of the world and those who dwell upon it.
All of these matters were mentioned by the Sages in terse terms when they explained the laws of the Mishna (Bava Kamma 38a) that the owner of an ox owned by a Jew that gores an ox owned by a non-Jew is exempt from payment. This is because it is written in the Torah “When a man’s ox gores the ox of his re’eihu” (Mishpatim) and they learn re’eihu and not a non-Jew. They based this on the verse in Habbakuk (3; 6) “He stood and measured the earth, he saw and nullified the non-Jews”. What did He see? He saw that they were not keeping the seven mitzvot. Therefore He stood up and gave away their money. These few words are the basis of everything that I have written.
The Rambam in his explanation of that Mishna writes that the owner of an ox owned by a Jew that gores an ox owned by non-Jew is exempt. These are his words there: ‘Don’t be surprised about this, just as you should not be upset by the fact that we are permitted to slaughter animals, even though the animals have not sinned. Someone who does not have the perfection of human character traits is not truly part of humanity, and the purpose of his existence is only for other people. According to what we have written you can understand his words clearly.
But in places and times when the non-Jews are acting appropriately, and they keep their mitzvot as commanded, they are certainly included in re’eihu, at any time and in any place. We find when Moshe sent the messengers to the king of Edom he said “thus says your brother Israel” (Bamidbar 20; 14). Chiram the king of Tyre called Shlomo his brother (Melachim 1 - 9; 13) and there are many other similar examples. In the Talmud (Shabbat 150a) it states: A person should not say to their friend to hire workers for him. The Talmud asks ‘isn’t this obvious?’ and answers that we are talking about a non-Jewish friend. Also Ya’akov called the shepherds of Padam Aram “My brothers” (Bereishit 29; 4).
We should add here the concept from the Talmud (Makkot 8a) that every word or idea in a verse that has two meanings should be explained according to both meanings. Look also at Yevamot (102b).
“Each person asked from their ‘fellow’ (re’eihu)” (11; 2)
As is well known, the Talmud learns many times from the word re’eihu ‘fellow and not non-Jew’. Therefore it is very odd that the Torah here uses the word re’eihu to mean the Egyptian non-Jews.
Perhaps we can say that all of those drashot in the Talmud only apply to the times that the word re’eihu that is written after the giving of the Torah. From then there was a separation between the Jews and non-Jews in terms of specific Mitzvot. This is what it says in parshat kedoshim “I will separate you from the nations”. In our prayers we say “You have separated and sanctified Your nation Israel”.
We find a similar logic in parshat beshalach regarding the Song of the Sea. We may not sing a ‘song’ outside of Israel (Erechin 10b), and for this reason we don’t say Hallel (which is a ‘song’) on Purim because it recalls a miracle which happened outside of Israel. So how did we sing at the splitting of the sea which occurred outside of Israel?
The answer must be that the sanctity of Israel only began from the time that the people of Israel entered into it. Then it became sanctified, but not before.
There is also a similar reasoning in the Agadot, that the sanctity of Mount Sinai began only from the time that the Torah was given upon it. Before that it had no advantage or preference over any other mountain.
Another similar idea is found in Chulin (101b) ‘We were not called B’nei Yisrael until Sinai’. Only from that time were we titled with this name. Look there at the Talmud and what they point out about this.
In Zevachim (112b) it states ‘Until Yerushalayim was sanctified all the countries were suitable for sacrifices. From the time that the Ark came to Yerushalayim all of the other places became forbidden’. Look further there at similar ideas.
Until the time that Aharon became a Cohen all of Israel could have been cohanim, and only after him did everyone else become forbidden, since it says about him “An eternal covenant of priesthood for him and his children after him.”
Similarly with the kingship of David. Before him, everyone was suitable to be the king. From his time onward the kingship was given only to him and his descendents.
Regarding our original question of re’eihu and the drasha to exclude non-Jews, I have already written to explain this matter that the drasha only applies to the nations of that time (the time of the sages of the Talmud). This is because they did not keep the seven Noachide laws that all non-Jews are commanded to keep. The seven laws are well known – they are to set up courts or law (to judge civil matters), cursing G-d, serving idols, sexual immorality, murder, theft and eating a limb from a living animal. All of these mitzvot are built and founded on the fabric of the existence of the world, civilisation and safety of life and property. In addition they engender feelings of compassion and mercy on every creation and the path of life in general.
The non-Jews at that time were acting totally counter to those mitzvot. They had no laws or justice, they cursed G-d the creator of the universe, they worshipped idols, and acted immorally, they murdered, stole and ate from living animals. Therefore it was appropriate and obligatory to treat them as a wild, animalistic nation who tried to destroy the world and its inhabitants. This was to prevent the total destruction of the order of the world and those who dwell upon it.
All of these matters were mentioned by the Sages in terse terms when they explained the laws of the Mishna (Bava Kamma 38a) that the owner of an ox owned by a Jew that gores an ox owned by a non-Jew is exempt from payment. This is because it is written in the Torah “When a man’s ox gores the ox of his re’eihu” (Mishpatim) and they learn re’eihu and not a non-Jew. They based this on the verse in Habbakuk (3; 6) “He stood and measured the earth, he saw and nullified the non-Jews”. What did He see? He saw that they were not keeping the seven mitzvot. Therefore He stood up and gave away their money. These few words are the basis of everything that I have written.
The Rambam in his explanation of that Mishna writes that the owner of an ox owned by a Jew that gores an ox owned by non-Jew is exempt. These are his words there: ‘Don’t be surprised about this, just as you should not be upset by the fact that we are permitted to slaughter animals, even though the animals have not sinned. Someone who does not have the perfection of human character traits is not truly part of humanity, and the purpose of his existence is only for other people. According to what we have written you can understand his words clearly.
But in places and times when the non-Jews are acting appropriately, and they keep their mitzvot as commanded, they are certainly included in re’eihu, at any time and in any place. We find when Moshe sent the messengers to the king of Edom he said “thus says your brother Israel” (Bamidbar 20; 14). Chiram the king of Tyre called Shlomo his brother (Melachim 1 - 9; 13) and there are many other similar examples. In the Talmud (Shabbat 150a) it states: A person should not say to their friend to hire workers for him. The Talmud asks ‘isn’t this obvious?’ and answers that we are talking about a non-Jewish friend. Also Ya’akov called the shepherds of Padam Aram “My brothers” (Bereishit 29; 4).
We should add here the concept from the Talmud (Makkot 8a) that every word or idea in a verse that has two meanings should be explained according to both meanings. Look also at Yevamot (102b).
Parshat Bo
For a pdf version of this d'var Torah click here
Plagues and Commandments
"By ten Divine utterances was the world created." (Ethics of the Fathers 5; 1). The Kabbalistic texts explain the ten plagues in Egypt corresponded to these ten utterances with which the world was created. At the time of creation the greatest revelation of G-d's Presence was 'In the beginning', when there was only G-d and nothing else. Each act of creation served to further disguise G-d's role in the world. However, with the plagues in Egypt, each new affliction brought the Egyptians and the Israelites closer to the recognition of G-d as Master of the Universe. Therefore, the plagues correspond to creation in reverse order.
The second utterance of creation was "Let there be light" (Genesis 1; 3). This light was not the normal light that illuminates our world today, as the heavenly bodies were not created until the fourth day of creation. Rather, according to the Midrash (quoted in Rashi) it was an intense spiritual light, and G-d saw that the wicked were unworthy of enjoying it. Therefore He separated it from the rest of the universe, and set it aside for the use of the righteous in the World to Come. It is clear that this light was not what we call light, because originally it was mingled with 'darkness' until "G-d separated between the light and the darkness..." (ibid. 4). We know darkness to be simply the absence of light, and therefore it is physically impossible to have dark and light mingled together, yet this impossibility was the light and darkness of the first day of creation.
The second to last plague in Egypt was that of darkness. But again, this was not merely the absence of light, as the verse states, "the darkness will be tangible ... No person could see another, nor could anyone rise from their place for a three day period." (Exodus 10; 21 - 23). Ramban explains that this darkness was an opaque, fog-like condition that extinguished all flames, so that the Egyptians could not use lamps. For the first three days they were confined to their homes by this darkness, but for the next three days the darkness intensified and became so palpable that the Egyptians literally could not move (Rashi).
Furthermore, this darkness was mingled with light, as the Torah says "but for all the Children of Israel there was light in their dwellings". Rashi explains that there were two reasons for this plague of darkness. Among the Jews there were many people who had assimilated to the point where there was no hope for them to return to the covenant of Israel. Therefore they were not able to be redeemed from Egypt. G-d provided the darkness so that the Egyptians would not see their deaths and claim that the plagues affected Jews and Egyptians alike. Secondly, G-d had promised that the Jews would go free with all the wealth of Egypt. During the plague of darkness they were able to examine the possessions of the Egyptians, and determine their locations. When the Israelites were about to leave the Egyptians were not be able to deny them anything, as the verse states, "G-d gave the people favour in the eyes of the Egyptians, and they granted their requests, so they emptied Egypt" (ibid. 12; 36). So while the Egyptians were paralysed by the darkness, the Jews were able to walk through their homes, looking through their possessions with clear illumination. This seems to be the mingling of light and darkness before G-d decreed their separation at the time of creation.
The first utterance of creation was the opening word of "In the beginning". At this moment of the 'Big Bang' there was nothing in the universe other than G-d. His unity was so clearly recognisable that the Torah calls the first day "Day one", because the only existence was the Oneness of G-d. Even the angels and other spiritual entities were not created until the second day.
With the final plague on the Egyptians G-d's Presence and unity was once again clearly recognisable to all. "I shall go through Egypt on this night, and I shall strike every firstborn ... I shall mete out punishment - I am G-d" (ibid. 12). We stress this in our reading of the Haggadah, "G-d took us out of Egypt - not through an angel, not through a seraph, not through a messenger, but the Holy One, Blessed is He, in His glory, Himself". Just as at the birth of the universe G-d asserted His unity, and direct involvement with the universe, so too from the foundation of Israel as a nation G-d's relationship was direct and personal.
Plagues and Commandments
"By ten Divine utterances was the world created." (Ethics of the Fathers 5; 1). The Kabbalistic texts explain the ten plagues in Egypt corresponded to these ten utterances with which the world was created. At the time of creation the greatest revelation of G-d's Presence was 'In the beginning', when there was only G-d and nothing else. Each act of creation served to further disguise G-d's role in the world. However, with the plagues in Egypt, each new affliction brought the Egyptians and the Israelites closer to the recognition of G-d as Master of the Universe. Therefore, the plagues correspond to creation in reverse order.
The second utterance of creation was "Let there be light" (Genesis 1; 3). This light was not the normal light that illuminates our world today, as the heavenly bodies were not created until the fourth day of creation. Rather, according to the Midrash (quoted in Rashi) it was an intense spiritual light, and G-d saw that the wicked were unworthy of enjoying it. Therefore He separated it from the rest of the universe, and set it aside for the use of the righteous in the World to Come. It is clear that this light was not what we call light, because originally it was mingled with 'darkness' until "G-d separated between the light and the darkness..." (ibid. 4). We know darkness to be simply the absence of light, and therefore it is physically impossible to have dark and light mingled together, yet this impossibility was the light and darkness of the first day of creation.
The second to last plague in Egypt was that of darkness. But again, this was not merely the absence of light, as the verse states, "the darkness will be tangible ... No person could see another, nor could anyone rise from their place for a three day period." (Exodus 10; 21 - 23). Ramban explains that this darkness was an opaque, fog-like condition that extinguished all flames, so that the Egyptians could not use lamps. For the first three days they were confined to their homes by this darkness, but for the next three days the darkness intensified and became so palpable that the Egyptians literally could not move (Rashi).
Furthermore, this darkness was mingled with light, as the Torah says "but for all the Children of Israel there was light in their dwellings". Rashi explains that there were two reasons for this plague of darkness. Among the Jews there were many people who had assimilated to the point where there was no hope for them to return to the covenant of Israel. Therefore they were not able to be redeemed from Egypt. G-d provided the darkness so that the Egyptians would not see their deaths and claim that the plagues affected Jews and Egyptians alike. Secondly, G-d had promised that the Jews would go free with all the wealth of Egypt. During the plague of darkness they were able to examine the possessions of the Egyptians, and determine their locations. When the Israelites were about to leave the Egyptians were not be able to deny them anything, as the verse states, "G-d gave the people favour in the eyes of the Egyptians, and they granted their requests, so they emptied Egypt" (ibid. 12; 36). So while the Egyptians were paralysed by the darkness, the Jews were able to walk through their homes, looking through their possessions with clear illumination. This seems to be the mingling of light and darkness before G-d decreed their separation at the time of creation.
The first utterance of creation was the opening word of "In the beginning". At this moment of the 'Big Bang' there was nothing in the universe other than G-d. His unity was so clearly recognisable that the Torah calls the first day "Day one", because the only existence was the Oneness of G-d. Even the angels and other spiritual entities were not created until the second day.
With the final plague on the Egyptians G-d's Presence and unity was once again clearly recognisable to all. "I shall go through Egypt on this night, and I shall strike every firstborn ... I shall mete out punishment - I am G-d" (ibid. 12). We stress this in our reading of the Haggadah, "G-d took us out of Egypt - not through an angel, not through a seraph, not through a messenger, but the Holy One, Blessed is He, in His glory, Himself". Just as at the birth of the universe G-d asserted His unity, and direct involvement with the universe, so too from the foundation of Israel as a nation G-d's relationship was direct and personal.
Tosefet Bracha - Bo
Here is a further attempt at translating from Rav Baruch HaLevi Epstein's Tosefet Bracha. Hopefully there will be more to follow later in the week.
If you enjoy this please click on the link to jblog (on the side of the page) and vote for it.
Thank you
Parshat Bo
“And the locusts came up on all of the land of Egypt and rested on all the borders of Egypt.” (10;14)
According to the explanations of the verses, the land of Goshen where the Israelites lived was not affected by any of the plagues except for the plague of locusts. The reason is that the Israelites were about to leave Egypt in the very near future, and G-d did not want their crops to remain for the Egyptians to eat. This is implicit in the words “on all the borders of Egypt” – even in Goshen.
“And there was darkness” (10; 21)
Rashi in the name of the midrash asks, ‘why did G-d bring the plague of darkness on the Egyptians?’ and he gives two answers. Why did the midrash feel the need to ask the reason for the plague only about the plague of darkness and not about any of the other plagues?
It seems that the reason that they asked only about this plague is because in all the other plagues the Egyptians could see that only they were smitten, and the Israelites were not affected. Therefore each plague was clearly miraculous. But in the plague of darkness, when the Egyptians couldn’t see anything they may have thought that it was a natural phenomenon which affected also the Israelites. Therefore the midrash asks why G-d brought this plague on them, since the miraculous nature of the plague itself was not as obvious as in the others, and the Egyptians would have been able to doubt its Divine origin.
If you enjoy this please click on the link to jblog (on the side of the page) and vote for it.
Thank you
Parshat Bo
“And the locusts came up on all of the land of Egypt and rested on all the borders of Egypt.” (10;14)
According to the explanations of the verses, the land of Goshen where the Israelites lived was not affected by any of the plagues except for the plague of locusts. The reason is that the Israelites were about to leave Egypt in the very near future, and G-d did not want their crops to remain for the Egyptians to eat. This is implicit in the words “on all the borders of Egypt” – even in Goshen.
“And there was darkness” (10; 21)
Rashi in the name of the midrash asks, ‘why did G-d bring the plague of darkness on the Egyptians?’ and he gives two answers. Why did the midrash feel the need to ask the reason for the plague only about the plague of darkness and not about any of the other plagues?
It seems that the reason that they asked only about this plague is because in all the other plagues the Egyptians could see that only they were smitten, and the Israelites were not affected. Therefore each plague was clearly miraculous. But in the plague of darkness, when the Egyptians couldn’t see anything they may have thought that it was a natural phenomenon which affected also the Israelites. Therefore the midrash asks why G-d brought this plague on them, since the miraculous nature of the plague itself was not as obvious as in the others, and the Egyptians would have been able to doubt its Divine origin.
Saturday, January 20, 2007
Summary - Bo
Click here for a pdf version of this summary
Hashem tells Moshe that He is hardening Pharaoh's heart, so that through miraculous plagues the world will know for all time that He is the one true G-d. Pharaoh is warned about the plague of locust and is told how severe it will be. Pharaoh agrees to release only the men, but Moshe insists that everyone must be allowed to go free. During the plague, Pharaoh calls for Moshe and Aaron to remove the locusts and he admits that he has sinned. Hashem ends the plague but hardens Pharaoh's heat, and again Pharaoh fails to free the Children of Israel.
The country, except for the Jewish People, is then engulfed in a palpable darkness. Pharaoh calls for Moshe, and tells him to take all the Jews out of Egypt, and to leave their flocks behind. Moshe tells him that not only will they take their own flocks, but Pharaoh must add his own too. Moshe tells Pharaoh that Hashem is going to bring one more plague, the death of the first born, and then the Children of Israel will leave Egypt. Hashem again hardens Pharaoh's heart, and Pharaoh warns Moshe that if he sees him again he will be put to death.
Hashem tells Moshe that the month of Nissan will be the first month in the calendar year. The Children of Israel are commanded to take a sheep on the tenth of the month, and guard it until the fourteenth. The sheep is then to be slaughtered as a Pesach sacrifice, its blood to be put on their door-posts, and its roasted meat to be eaten. The blood on the door-post will be a sign to Hashem, to pass over their homes when He strikes the first born of Egypt.
The Jewish People are told to memorialise this day as the Exodus from Egypt, by never eating chametz on Pesach. Moshe relays Hashem's commands, and the Jewish People fulfill them flawlessly. Hashem sends the final plague, killing the first born, and Pharaoh sends the Jews out of Egypt. Hashem tells Moshe and Aaron the laws concerning the Pesach sacrifice, pidyon haben (the redemption of the first born son), and tefillin.
Hashem tells Moshe that He is hardening Pharaoh's heart, so that through miraculous plagues the world will know for all time that He is the one true G-d. Pharaoh is warned about the plague of locust and is told how severe it will be. Pharaoh agrees to release only the men, but Moshe insists that everyone must be allowed to go free. During the plague, Pharaoh calls for Moshe and Aaron to remove the locusts and he admits that he has sinned. Hashem ends the plague but hardens Pharaoh's heat, and again Pharaoh fails to free the Children of Israel.
The country, except for the Jewish People, is then engulfed in a palpable darkness. Pharaoh calls for Moshe, and tells him to take all the Jews out of Egypt, and to leave their flocks behind. Moshe tells him that not only will they take their own flocks, but Pharaoh must add his own too. Moshe tells Pharaoh that Hashem is going to bring one more plague, the death of the first born, and then the Children of Israel will leave Egypt. Hashem again hardens Pharaoh's heart, and Pharaoh warns Moshe that if he sees him again he will be put to death.
Hashem tells Moshe that the month of Nissan will be the first month in the calendar year. The Children of Israel are commanded to take a sheep on the tenth of the month, and guard it until the fourteenth. The sheep is then to be slaughtered as a Pesach sacrifice, its blood to be put on their door-posts, and its roasted meat to be eaten. The blood on the door-post will be a sign to Hashem, to pass over their homes when He strikes the first born of Egypt.
The Jewish People are told to memorialise this day as the Exodus from Egypt, by never eating chametz on Pesach. Moshe relays Hashem's commands, and the Jewish People fulfill them flawlessly. Hashem sends the final plague, killing the first born, and Pharaoh sends the Jews out of Egypt. Hashem tells Moshe and Aaron the laws concerning the Pesach sacrifice, pidyon haben (the redemption of the first born son), and tefillin.
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