Shabbat Shira; B'Shalach

Exodus 13:17−17:16

D'var Torah By Rabbi Peter S. Knobel for ReformJudaism.org

Experiencing God’s Miracles: Being Ready to Act

Each year, when we reach Parashat B'shalach, I try to imagine how frightening it must have been for our ancestors to reach the Red Sea and to know that the Egyptian army was closing in on them. Was freedom only an illusion? They must have thought it was a mistake to believe that they could escape from the great Egyptian military power. How foolish they had been to believe Moses who spoke for an invisible God!

We read in Exodus 14:10-12:

As Pharaoh drew near, the Israelites caught sight of the Egyptians advancing upon them. Greatly frightened the Israelites cried out to the Eternal. And they said to Moses, "Was it for the want of graves in Egypt that you brought us to die in the wilderness? What have you done to us, taking us out of Egypt? Is this not the very thing that we told you in Egypt, saying, 'Let us be, and we will serve the Egyptians, for it is better for us to serve the Egyptians, than to die in the wilderness?'

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Bo

Exodus 10:1−13:16

Learning and Acting on the Lessons of the Exodus

D'var Torah By Rabbi Peter S. Knobel for ReformJudaism.org

In this portion the plagues come to a devastating end. The final plague is the death of the first males born of humans and animals: only the Israelites are spared.

 Moses said: "Thus says the Eternal: Toward midnight I will go forth among the Egyptians, and every [male] 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 slave girl who is behind the millstones; and all the first-born of the cattle." (Exodus 11:4-5)

The plague of the death of the firstborn is deeply disturbing. The loss of human and animal life appears to be extremely cruel. At the time, it seems to have been the necessary condition for the liberation of our ancestors from Egyptian slavery. The stark irony is that the liberation of human beings from slavery almost never comes without the loss of life. Rarely are oppressors willing to relinquish their power peacefully. They seem hell-bent on inflicting death and devastation not only on those they oppress, but also on the whole population under their control. In this portion we can envision God as having warned Pharaoh and his courtiers nine times with increasingly severe consequences. But it is only after God destroys all the firstborn males that Pharaoh gets the message.

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Va'era

Exodus 6:2 - 9:35

D'var Torah By Rabbi Peter S. Knobel for ReformJudaism.org

God Does Not Act Alone

Parashat Va-eira is an epic and escalating battle between God and Pharaoh. God, having finally decided to rescue the Israelites from cruel servitude, sends the reluctant Moses and his spokesman Aaron to confront Pharaoh with a demand that he allow the Israelites to journey out into the desert to worship God. Moses not only has to convince Pharaoh to accede to what would be a seemingly foolhardy request, but also to convince the Israelites that their servitude is coming to an end.

The clash of wills between God and Pharaoh, who was considered a god by Egyptians, plays itself out in Pharaoh's unwillingness to the let the Israelites leave. Ten times in the text we learn that God intends to harden Pharaoh's heart (Exodus 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17) depriving him of the ability to assent to God's demand to free his Israelite slaves and ten times Pharaoh demonstrates his own stubbornness (7:13, 14, 22; 8:11, 15, 28; 9:7, 34, 35; 13:15) by refusing to let the Israelites depart in spite of the suffering it is causing the Egyptians. The question seems to be, who will prevail? Will it be the God who demands liberation for his people and sets in motion the idea that all human beings – the citizen and the stranger both – should be treated with respect and dignity? Or will it be the xenophobic god-king Pharaoh for whom the stranger is detestable?

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Shemot

Exodus 1:1−6:1

Who Is This God? “Ehyeh-Asher-Ehyeh”

  
D'var Torah By: Peter S. Knobel for ReformJudaism.org

The Book of Exodus (Sh'mot) tells two key narratives of Jewish sacred history: the Exodus from Egypt and the gift of Torah. When they are joined to the Creation narrative of Genesis, the three stories constitute the basic theology of Judaism, which is enshrined in the blessings before and after the Sh'ma prayer.

The opening parashah of the book, also called, Sh'mot (Names), presents us with many conundrums. Why has it taken God more than four hundred years to respond to the pain of His enslaved people? Why doesn't God simply go down to Egypt and rescue them without the help of Moses? Why does God harden Pharaoh's heart, preventing him from being morally responsible for keeping the people enslaved? Who is this God who when asked to identify Himself or Herself says, "Ehyeh-Asher-Ehyeh" (Exodus 3:14)?

It has always struck me as strange that God does not act alone: God works through human beings. In pondering this phenomenon I came to realize that God does not intervene in any direct way in human affairs. God's role is as a source of inspiration and encouragement to us humans to create a world of justice, compassion, freedom, and peace. Only if we are so moved by the harsh realities of human suffering and are committed to relieving that suffering can we hear the call. God says "I have marked well the plight of My people in Egypt and have heeded their outcry because of their taskmasters. . . . I will send you . . . to free My people . . . " (Exodus 3:7, 10). When a person responds, "Here I am (Hineini)," as Moses does, God has the means to act in history (Exodus 3:4).

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