January 31st: Bo
THIS WEEK IN THE TORAH
Rabbi David E. Ostrich
When we say that Moses’ (and God’s!) demand to Pharaoh is “Sh’lach et ami / Let My people go,” we are giving a summary of close to a dozen demands that Moses places before Pharaoh. In Moses’ and Aaron’s first meeting with Pharaoh, recounted in Exodus 5, the demand is: “Thus says the Lord, the God of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.” Pharaoh’s response is more than negative; he makes the Hebrew slaves’ work harder by making them gather their own straw for brickmaking. This is also when God seems to decide on the long and drawn-out drama of the Ten Plagues: “Then the Lord said to Moses, ‘You shall soon see what I will do to Pharaoh: he shall let them go because of a greater might; indeed, because of a greater might he shall drive them from his land.’” (Exodus 6.1)
The second time is not narrated; we read God’s instructions to Moses and Aaron, and then the text just says that they spoke to Pharaoh. This is when Aaron casts down his rod and it turns into a serpent. Unfortunately, Pharaoh has some court sorcerers and magicians who can make their rods turn into serpents, too. And, even though Aaron’s rod/serpent swallows all of the magicians’ rods/serpents, Pharaoh remains unmoved.
The next several times Moses and Aaron appear before Pharaoh, the demand is similar to the first: “Let My people go that they may worship Me in the wilderness.” (Exodus 7.16) In other words, total freedom from slavery does not seem to be included in the demand, though Pharaoh suspects that the slaves will not be coming back—and God’s initial promises to Moses include leaving Egypt permanently and traveling up to the Land of Canaan.
After the fourth plague, we see some negotiating. “Pharaoh summoned Moses and Aaron and said, ‘Go and sacrifice to your God WITHIN THE LAND.’ But Moses replied, ‘It would not be right to do this, for what we sacrifice to the Lord our God is untouchable to the Egyptians. If we sacrifice that which is untouchable to the Egyptians before their very eyes, will they not stone us? So we must go a distance of three days into the wilderness and sacrifice to the Lord our God as He may command us.’” (Exodus 8.21-23) Pharaoh agrees but later changes his mind, and there are three more plagues.
This is all in last week’s Torah portion, Va-era. When we get to this week’s portion, Bo, the drama increases: God explains the meta-strategy: “Then the Lord said to Moses, ‘Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them, and that you may recount in the hearing of your sons and of your sons’ sons how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am the Lord.’” (Exodus 10.1-2) God is making an object lesson of Pharaoh—a man believed to be a god among men—and showing all Egypt, all Israel, and the entire world that certain behaviors are not allowed. God is in charge, and it behooves everyone to understand and acquiesce to the Divine will.
When Moses and Aaron next appear before Pharaoh, they are given permission to go, but there are conditions. “Go, worship the Lord your God! Who are the ones to go?” Moses’ answer? Everyone and everything: “We will all go, young and old: we will go with our sons and daughters, our flocks and herds; for we must observe the Lord’s festival.” Pharaoh thinks he can potchke: “No! Only the menfolk can go and worship the Lord, since that is what you want.” (Exodus 10-8-11)
After two more plagues—locusts and darkness, Pharaoh summons Moses with a proposition. “Go, worship the Lord! Only your flocks and your herds shall be left behind; even your children may go with you.” (Exodus 10.24) This is a problem for Moses because, as the religion is not yet fully formed, he is not sure what exactly God wants for sacrifices. The Israelites need to take their flocks to make sure they have what God will demand.
Pharaoh dismisses Moses and Aaron with this strangely prophetic warning: “Be gone from me! Take care not to see me again, for the moment you look upon my face you shall die.” Moses agrees: “You have spoken rightly. I shall not see your face again!” (Exodus 10.28-29)
All though this drama, we see Pharaoh refusing God’s demand, experiencing a plague, relenting and agreeing to let the people go, but then hardening his heart and changing his mind. It is maddening for the reader, and it is maddening for the Egyptians. Even Pharaoh’s courtiers want him to let the Israelites go. “How long shall this one be a snare to us? Let the men go to worship the Lord their God! Are you not yet aware that Egypt is lost?” (Exodus 10.7)
Little do they know that the time for strategizing or negotiating is over. They have committed themselves to evil, and now they are in God’s punishment phase. God is using them all as examples of what happens when people think they are gods and can spurn the laws of decency and fairness.
When I try to look at Pharaoh with empathy, feeling the pain that this great man brings to his people, I find myself focusing on his negotiating. “Okay, you can go, but just the men. Okay, you can all go, but not with your flocks.” He is negotiating as though he has some power—both political and moral. The fact is, however, that he is utterly without power. He is morally bankrupt and incapable of effecting any solution he deems strategically sound. Who knows if God would accept his sincere repentance, but he persists in the fantasy of still being in charge—of still having divine power.
When we are wrong, may we realize it and admit it and not make things worse.
When we are wrong, may we realize that our egos or status are not the most important concerns.
When we are wrong, may we look for ways improve—for ways to repent.
Every Biblical character is a potential role model for us. As much as we may want to emulate someone like Moses or Miriam, let us beware the follies of Pharaoh. Let us search our deeds, compare them to the standard of godliness, and make corrections before it is too late.