The story of the Exodus is the foundation myth of the Jewish people. It is commanded to remember it every day, along with the acceptance of G-d’s sovereignty in the Shema. The story itself has been a source of debate and dissension over the centuries. There are seeming paradoxes and inconstancies within the biblical account. How were Moses and Aaron able to so easily speak to Pharaoh? What happened to the livestock, all of which were seemingly killed three different times, yet horses were later available to chase after the Israelites? These are but two examples. Commentators, ancient and modern, have grappled with these questions, modern critics even suggesting that we have several different Exodus traditions which were later combined into one story. Yet these difficulties are all based on a false premise: that the Torah is meant to be or can be, read as an historic document. This misunderstands the nature of ancient historical texts in general and the Bible in particular. It is firstly necessary to realise that in the ancient world all ‘history’ was a form of storytelling. It was meant to convey a message to people about their origins and identity, not necessarily provide an accurate, precise, account of events. This is also true of the Torah and the biblical texts in general. The Bible is not, and was not meant to be, a history book, even the ‘historical’ portions of it. It is rather a record of the relationship between G-d and His people, written to educate and instruct future generations. Our Sages tell us that many prophets or other religious figures and events are not included as they have nothing to teach us. The Torah itself quotes various other sources that are no longer extant. Rather than seeing the Bible as an objective historical text, we should rather regard it as a diary, chronicling the ups and downs of the relationship between the people of Israel and G-d. As such, it is subjective, selective and above all based on experience. It is written not from the perspective of an objective historian, but from the experience of those taking part in the story. It thus does not matter that, objectively speaking, it was impossible that all the cattle in Egypt should be destroyed three different times, with some left over. To the people experiencing the plagues it seemed as if all their beasts had been destroyed each time. The Torah, like a diary, uses hyperbole and metaphor to express the feelings of those involved, so we can learn from them. Thus those who insist on regarding the Torah as literal history miss the point entirely.
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.
