QUESTIONS AND
COMMENTARY FOR PARASHAT BO'
1. What was the nature
of the plague of darkness that God brought upon Egypt
(Exodus 10:21-22)? Why is darkness
an appropriate plague to bring upon Egypt?
What were the primary purposes of this plague? Is there any Messianic
significance found in it?
Rabbi Jason Sobel
The darkness that was experienced in Egypt
during the ninth plague was no ordinary darkness. Our sages teach that it was
so thick and compact that it not only blinded the Egyptians, but also immobilized
them. By restricting their ability to move, God punished the Egyptians midda
keneged midda (measure for measure) by taking away their freedom
like they had done to the children of Israel. As they sat confined in the darkness, they
physically and psychologically experienced the fear and terror of slavery.
The nature of the darkness, according to Jewish
tradition, is not only a fitting punishment but also crucial for accomplishing
the two primary purposes of this plague. Commenting upon the first purpose Midrash
Tanchuma Parashat Bo' 3 states:
"All the Children of Israel
had light [in their dwellings]" (Exodus 10:23).
In their dwellings refers to the dwellings of the Egyptians. This means that
when the children of Israel
went into the Egyptian homes, light accompanied them and illuminated all the
gold and silver vessels, as well as the clothes that Egyptians had hidden in
barrels, boxes, and treasure-chests. When they asked the Egyptians to lend them
these vessels, the Egyptians would reply, "I do not have it." They would then
say, "Here it is - in this place there are such and such gold vessels."
Thus, the first purpose of this plague is to allow the
Children of Israel to freely enter into the homes of the Egyptians in order to
take an inventory of their wealth in preparation for the plundering of Egypt.
Having this information was important so that God's promise to Abraham could be
fully realized, the promise that following the enslavement of his descendents
for 400 years, "in the end they will come away with great wealth" (Genesis 15:13-14).
By giving the Children of Israel the wealth of Egypt,
the Lord demonstrated both his love and justice by punishing the Egyptians for
their abusive actions and by compensating the people for their years of servitude.
The second reason for this plague is articulated by
Rashi:
Why did he bring darkness on them? Because there were among
the Israelites of that generation evil people who did not wish to leave, and
they died out during the three days of darkness so that the Egyptians [would]
not see their demise thereby saying, "They are being struck as we are."
All those Israelites who loved Egypt
and its material comforts died there during the three days of darkness. The
spiritual point being made is that only those who desired to be redeemed from Egypt
experienced deliverance. What was true in the days of Moses is true today was
well. Only those who believe with
complete faith in the Messiah and long for the final redemption will experience
it. Like our ancestors, we are also in
exile awaiting redemption. As we wait, let us not grow weary or lose our desire
for it. Rather we must live as if our redemption is imminent. Like our
forbearers, who on the eve of the Exodus ate with their "loins girded," "shoes
on," and "staff in hand" (Ex. 12:11),
we must also demonstrate our longing for the Messianic redemption and
spiritually prepare for it.
2. Before the
final plague - the death of the firstborn - God commands Moses to tell the
people to ask for objects of silver and gold from their Egyptian neighbors.
Where was Moses when Israel was despoiling the Egyptians and what was he
doing? What do we learn from Moses' actions?
Rabbi Jonathan
Kaplan
Immediately before the last plague, God commands Moses
to send the people of Israel
- men and women alike - to ask their Egyptian neighbors for their possessions
of gold and silver. The narrator tells us that God disposed the Egyptians
favorably towards Israel
and that they freely provided the Israelites with gold and silver (Exodus 11:3;
cf. 12:36). The narrator then goes
on to tell us that "the man Moses was highly esteemed in the land
of Egypt and in the eyes of
Pharaoh's servants and the people" (Exodus 11:3). This additional paean of
praise to Moses is odd because the text does not say that he participated in
the despoiling of the Egyptians, only that he communicated God's command to the
people. Why do the Egyptians regard Moses so highly (especially considering all
the plagues which were befalling them)?
Mekhilta deRabbi Ishmael to Exodus 13:19 suggests
an answer to this question.
"And Moses took the bones of Joseph with him [because he had
made the children of Israel
swear an oath saying, ‘When God does indeed visit you, you will carry my bones
with you from this place.'"] (Exodus 13:19; cf. Genesis 50:24-25). [This is
said] to make known the wisdom and the piety of Moses. For all Israel
was occupying itself with the plunder, while Moses was occupying himself with
the meritorious deed of the bones of Joseph. About him, scripture says "One
wise of heart takes on meritorious deeds" (Proverbs 10:8).
The midrashist contrasts Moses' piety with the piety of
all Israel.
They were engaged in plundering the Egyptians before the Exodus at God's
command. Moses, on the other hand, was occupying himself with caring for the
dead and fulfilling an oath enjoined upon him and all Israel
by Joseph. Certainly the command to plunder the Egyptians was a command of God.
However, the midrashist places greater merit on Moses' wisdom and piety.
Judaism places great emphasis on the care of the
deceased and values burial in the land
of Israel (see b. Ketubot
111a). This value is seen in a passage from the Talmud (b. Shabbat 127a)
which is recited every morning following the blessings of the Torah: "These are
the things whose reward a person enjoys in this world but whose principle
endures in the world to come . . . escorting the dead." Moses' example of
escorting the bones of Joseph while Israel
was busy with Egyptian spoil reminds of the importance of care for others even
when we are presented with the opportunity to fulfill commandments which might
have more direct material benefit for us. Though the text of Exodus is not
explicit, perhaps this is why "the man Moses was highly esteemed in the land
of Egypt and in the eyes of
Pharaoh's servants and the people." Even the Egyptians could see that Moses
embodied the highest of values to which we should all aspire.
Joshua
Brumbach
Matthew 6:1-18 - Kavvana, Prayer, and Torah
Faithfulness
In this week's portion from the Besora, Yeshua
emphasizes the importance of kavvana, of proper intention, in observance
of Torah commands. According to Yeshua,
the intention of observing the mitzvot should not be so that others see
you doing it, but rather out of obedience to God. For instance, when giving tzedaka,
Yeshua states that one is to do so without drawing attention to one's self, or
to the amount. For when so done "your tzedaka will be a secret; and your
Father, who sees what you do in secret, will reward you (vs. 4).
In the same way, Yeshua also states that when praying,
you are not to pray in a way that draws attention to yourself. But rather, you
are to go secretly into your "prayer closet." For our communication is the
primary link in our relationship with the Divine. For when we pray in secret,
and do not attempt to win the admiration of others, our Father, who sees what
is done in secret, will reward us (vs. 6).
Yeshua also gives us some unique insight into prayer
itself. That we should not worry about being eloquent, or wordy. But to pray
simply, "for your Father knows what you need before you even ask him (vs. 8)."
This idea that God is more pleased with the simple prayers of the righteous is
paralleled in the Talmud: "When you address the blessed Holy One, let your
words be few" (b. Berachot 61a).
The pattern Yeshua follows (commonly known as "the
Lord's Prayer") is actually the basic outline of several prayer formulas common
within the Jewish tradition. The beginning of the prayer, "Our Father in
Heaven" - Avinu shebashamayim, is the opening of several
liturgical prayers in Judaism. And the
following line, "may your Name be kept holy" is echoed in the Kaddish - yitgadal
veyitkadash sheme rabba - "magnified and sanctified be
your great name."
What Yeshua does is give us a pattern for prayer. It is
not a magic formula, or the only way to pray, but the basic format of
acknowledging and communicating with God. The prayer of Yeshua incorporates and
acknowledges patterns of prayer already existing within the Jewish world.
Yeshua appropriates and further invigorates the words of tradition and gives
them a fuller meaning and understanding.
Yeshua always set out to give the Jewish tradition a
deeper and fuller meaning. To correct misunderstandings and interpretations
that miss the central tenet of justice, mercy and faith (Matthew 23:23). In our observance of the mitzvot,
may we take heed the words of Yeshua, and live out Torah with the holiest of
intentions, and do the mitzvot to honor God, rather than the approval or
admiration of others.
PARASHAT BO'
1. What was the nature of
the plague of darkness that God brought upon Egypt (Exodus 10:21-22)? Why is darkness an appropriate plague to bring upon Egypt? What were the primary purposes of this plague? Is
there any Messianic significance found in it?
2. Before the final
plague - the death of the firstborn - God commands Moses to tell the people to
ask for objects of silver and gold from their Egyptian neighbors. Where was
Moses when Israel was despoiling the Egyptians and what was he doing?
What do we learn from Moses' actions?
NEXT WEEK'S READINGS
- PARASHAT BESHALACH
Exodus
13:17-17:16
Judges
4:4-5:31
Matthew
6:19-34
UPCOMING YACHAD NETWORK EVENTS
3rd Annual Young Leaders Shabbaton
Beverly
Hills, CA ● June 8-9, 2007
6th Annual Young Messianic Jewish
Scholars Conference
Beverly
Hills, CA ● June 8-9, 2007
Learning 
