In the midst of the triumphant story of the climax of the plagues and the Exodus, we have hints at a darker, more complex, reality. These are what Aviva Zornberg calls counter narratives, possible explanations of events that change, elaborate or even contradict, the plain smooth narrative of the Exodus. One of the most disturbing of these stories concerns the plague of darkness. Seeking to understand the reason for this affliction the midrash gives as one explanation the death of those Israelites who did not want to be redeemed. These people were those who collaborated with the Egyptians and, in fact, took their side against their own people. They had to die in the darkness in order that the Egyptians would not think that the Jews were also affected by the plagues. Yet this story cries out for grater explanation. Surely these people would have left Egypt against their will in the general Exodus, when after the last plague, the Egyptians, in terror, literally threw the Jews out. And even if they died in darkness, surely the Egyptians would have noticed later they were missing? The answer comes from an unfortunate fact of Jewish history. For every enemy that has risen up against us, from Pharaoh to Iran, there have been Jews that supported them. The Romans, the Inquisition and even the Nazis, all had their Jews to collaborate with their schemes against us. So too, today, we have Jews joining the worst of our enemies in attacking Israel and Zionism. The distinguishing factor of all these people was that they did so as Jews. They used their Jewishness as a fig leaf to cover the hatred of our enemies. They provided anti-Semites with a defence, thus making them harder to fight against. They were thus irredeemable. Because they used the very thing that can save the most reprobate Jew, his being part of the Jewish people, to attack their fellow Jews, they were beyond redemption. They thus had to also, figuratively at least, perish in darkness. Our enemies must not be able to use the Jewishness of these people as a fig leave to attack us. Jewish law throughout the ages, has therefore, placed these people outside the realms of Judaism. People who consort with our enemies are longer to be regarded as part of the Jewish people, counted for a minyan or buried as Jews. They are in effect no longer Jewish. This is a harsh measure, to be sparingly used, but nevertheless one that has been necessary in the past, and we should regretfully consider whether it is needed today.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
Even the threat of Locusts fails to move Pharaoh. |
Sheni |
Locusts destroy the crops and darkness covers the land but the Jews have light. |
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Shelishi |
Moses is told to leave Pharaoh‘s presence on pain of death. He tells the Jews to ask for Egyptian presents. |
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Revi’i |
G-d tells Moses of the last plague and instructs him about Pesach. |
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Chamishi |
The Jews are told to prepare the Pesach sacrifice for the night of redemption. |
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Shishi |
All Egypt‘s first born die and the Jews are thrown out of Egypt. |
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Shevi’i |
The laws of Pesach the first born and Tefilin for future generations. |
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Haftorah |
Jeremiah: 46;13-28: the Babylonians destroy Egypt. |
Sidra Statistics
Parshat Bo
has 105 verses ;
· is the 3rd in Exodus, 15th in the Torah
· 9th longest in Exodus, 33rd longest in the Torah
· has 9 pos + 11 neg = 20 mitzvot.
