Exodus 10:1-13:16 – Jeremiah 46:13-28 – Luke 5:27-39

This week's edition of The Set Table contains:

Questions and Commentary on Bo
Chayyei Yeshua - A Devotional Commentary on the Besora Reading
In Summary
Looking Ahead

Questions & Commentary on 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 enter freely 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" (Exodus 12:11), we must also demonstrate our longing for the Messianic redemption and spiritually prepare for it.

2. Why is the mitzva of wearing tefillin included in the list of mitzvot having to do with the celebration of Pesach? What is the connection of tefillin to Pesach and the redemption of Israel?

Nick Amic

Surveying Parashat Bo, we see that it covers such topics as: the last plagues leveled against Egypt, instructions for the pesach (Passover) offering, a description of the beginning of the Exodus, and a recapping of the basic structure for observing Pesach. Tacked on the end of this week's parasha, seemingly as an afterthought, is the commandment for tefillin to serve "as a sign upon your hand and as a remembrance between your eyes" (Exodus 13:9). The Torah references this commandment in four passages - Exodus 13:1-10 and 13:11-16; Deuteronomy 6:4-9 and 11:13-21 -  with two of those passages occurring in this week's parasha.

To complicate matters further, there are only three commandments in the whole Torah that are referred to as an 'ot, a "sign," representing the eternal bond between God and the Jewish people: circumcision (Genesis 17:11), Shabbat (Exodus 31:12), and tefillin. Why is this mitzva listed as of the three otot (signs) of the covenant? What is the connection between tefillin and the previous sections of the parasha dealing with Israel's redemption and the commandments related to Passover

A good place to start is to examine the passages themselves that mention the mitzva of tefillin. As listed above, the four passages are split between the books of Exodus and Deuteronomy. There is an immediate thematic connection between the two sets. The Exodus passage(s) (where tefillin is listed in v.9 and v.16) centers on the theme of redemption; whereas the Deuteronomy passages focus on following the expression of God's will - the mitzvot. These distinct purposes for tefillin express a major theme in Exodus and indeed the whole Torah. The children of Israel are redeemed from slavery (‘avoda) to Pharaoh in Egypt only to serve (‘avoda) God through the keeping of the mitzvot. This connection of redemption and commandments is further emphasized in the link between Passover and the next festival in the calendar Shavuot. During Passover (the festival of redemption), a fifty day period of counting the omer begins that culminates with Shavuot (the festival of the giving of the Torah). Thus, our redemption as the children of Israel, is inextricably connected to our service to God through the keeping of the mitzvot. The tefillin remind us of this vital connection.