Bo

 Exodus 10:1−13:16

Defining Service Of God

As the Israelites transition from being servants of Pharaoh to servants of God, they acknowledge that God will instruct them in how to best serve God.

By Rabbi Avraham Fischer; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Pharaoh's Conditions

After the plague of darkness immobilizes Egypt, Pharaoh is prepared to discuss releasing the slaves so they can worship God.

However, he dictates conditions:

And Pharaoh called for Moses and he said, "Go, worship Ha; however, your sheep and your cattle will stay; even your children will go with you." And Moses said, "You will even give sacrifices and burnt-offerings into our hands, and we will offer them to Hashem our God. Also, our own livestock will go with us, not a hoof will remain, for from it shall we take (nikach) to worship Hashem our God, and we will not know how (mah) we will serve Hashem until our arrival there."

And God strengthened Pharaoh's heart, and he did not want to let them go. And Pharaoh said to him, "Leave me! Watch yourself, do not continue to see my face, because on the day you see my face you will die!" And Moses said, "You have spoken well; I will not continue to see your face again" (Sh' mot / Exodus 10:24-29).

Animals as Collateral
According to Chizkuni (R. Chizkiya ben Manoach, mid 13th century commentator), Pharaoh demands that the animals remain behind to serve as security that the slaves will return. Ibn Ezra (12th century Spanish commentator), on the other hand, says that this isn't a sincere offer. Rather, Pharaoh is testing Moses: his response to Pharaoh's terms will demonstrate whether he intends the slaves to escape and not return.

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Parashat Va-era

Exodus 6:2–9:35

by Mandy Herson for Chabad

So you're in the office, on the highway, or maybe even in contemplative prayer, and it hits you: Some area of your life isn't working.

So you resolve to do better.

That sounds good, except that the resolution doesn't materialize in actual behavior modification.

But why not? Why is change so difficult?

Maybe it's because we're ingenious at outsmarting ourselves.

When you feel dissatisfaction with your personal status quo, and can even sense an inclination toward self-betterment, then it's easy to feel good about your introspective honesty.

Now you can pat yourself on the back and continue on, sans change.

Why? Because, often, we don't really want to change.

Ancient Jewish texts describe this problem as a "Pharaoh Syndrome."

The Exodus saga – with the Jews seeking liberty from the enslaving Egyptians – is also a personal narrative. It depicts my/your continuous struggle for freedom from our personal "Egypts" (impediments to actualization): our fears/character flaws/inaccurate perceptions etc.

And, of course, the primary blockage to liberation is...Pharaoh; he of the – Scripturally-described – "hardened heart."

What does it mean to have a hard heart?

Pharaoh understood that his actions were self-destructive and bringing ruin upon his country. He even fleetingly agreed to stop the madness. But he couldn't finalize change. Why? Because his heart wouldn't allow his recognition to translate into behavior modification.

He knew what needed to be done, but he couldn't "close the deal."

This is the internal Pharaoh, stubbornly disregarding logical recognitions as it clings to self-destructive behavior.

Recognize him?

So, whence the salvation?

Moses, of course.

Moses is described in our Scripture and tradition as a man of total commitment. Brilliant as he was, he didn't guide his life by intellect alone. He deeply felt a profound, super-rational relationship with the Divine, and that's what guided his behavior.

The most elemental relationships are super-rational. After all, is a parent's commitment to a child purely rational? Should a child's commitment to parents be purely logic-based?

No.

Mobilizing our inner Moses means selflessly committing ourselves to our highest image, the vision of who G‑d created us each to be. The "Moses method" is a matter of selfless commitment, not logical calculation. This can't be challenged by the Pharaoh Syndrome, which prevents the expression of our logical resolutions.

Simply put: The Moses method is a much deeper expression of self, and it's "working a different wavelength."

Here's the bottom line: Sometimes, life's richness is reached when we can step beyond the limitations of the mind, following the soul's lead and expression.

So the next time you resolve to change your behavior, see it as a part of your commitment to G‑d, see it as an exercise of your relationship with your Destiny, see it as an expression of your very reason for existence.

Then see if excuses can block your way.

Pharaoh couldn't.

Sh'mot

Exodus 1:1−6:1

The Bumpy Road To Redemption

The complicated beginnings of the Exodus from Egypt establish the expectation that redemption is often not a smooth process.

By Rabbi Avraham Fischer, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

After much persuasion, Moses agrees to accept God's mission to go to Pharaoh.

The slavery and sufferings of the Children of Israel have gone too far. The time for God to fulfill His promises to the Patriarchs is at hand. Moses appears before Pharaoh as God's emissary, bearing the message:

"Thus says Hashem, God of Israel: 'Let My people go, and they will celebrate for Me in the desert'" (Shemot 5:1).

And now, the process of deliverance will begin. But, it does not.

The Beginning of Salvation

Instead, Pharaoh refuses to listen to any message in the name of God. Moses and Aaron's protestations and explanations are of no avail. Pharaoh, sensing the beginnings of a slave uprising that could sweep across all Egypt, intensifies the oppression: no straw, which is essential for producing the bricks for the Egyptian national building project, will be provided, yet the Hebrew slaves will be expected to produce the same quota of bricks.

The Egyptian taskmasters impose this rule on the Hebrew officers, who pass it on to the Hebrew slaves. The slaves are unable to keep up with the workload, and the Hebrew officers are beaten on the slaves' account. The officers complain to Moses and Aaron, and call upon God to judge between them. The Hebrews' situation has never been so bleak.

This is how salvation begins?!

Moses pleads his case before God:

And Moses returned to God and said, "Lord, why have You done badly to this people? Why is it that You sent me? For, from the time that I came to Pharaoh to speak in Your name, it has been bad for your people, nor have You saved Your people" (5:22-23).

Moses's words are the subject of some discussion among the commentaries. Not all of them accept Rashi's critical reading, that Moshe is questioning the ways of God, for which he is punished.

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Va-y'chi

Genesis 47:28–50:26

What Is Your Blessing?

Jacob blessed his sons, not only according to each of their characters, but also with a unique piece of himself.

By Rabbi Yaakov Pollak; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

How much importance do we attach to blessings that we receive from others? How seriously do we take them? Our Sages established that "everything depends upon the one who gives the blessing and the one who receives it."

What if God Himself gives the blessing?

You Will Be A Blessing?

A deeper significance to the concept of blessings is found in the Almighty's declaration to Abraham, "Veheyei berachah--You will be a blessing." This gave Abraham the Divine authority to bless anyone else he wanted, according to Rashi.

The Ramban (Nachmanides) explains that Abraham became the model through whom other people blessed each other.

But there is another way to understand "Veheyei berachah." The Torah tells us that Abraham, just before his death, "gave Isaac all that he possessed. And to the children of his concubines, Abraham gave gifts."

But how did he give his many other children gifts, if he bequeathed it all to Isaac?

"All that he possessed," the Midrash writes, does not simply refer to Abraham's material wealth, but also to his spiritual wealth, his essence, his very being. Abraham's personality and demeanor, his perspective on life--these he bestowed solely upon Isaac. One dare not equate material riches of cattle and oil with the spiritual riches secured by Abraham and passed to Isaac.
Blessing With His Essence

Jacob, too, in Parashat Vayehi, wishes to bestow blessings upon his children as a last will and testament. The Torah states, "Each man according to his blessing, he blessed them." Jacob individualized each of his blessings for each of his sons, Rashi writes.

But Rabbi Joseph D. Soloveitchik, zt"l [of blessed memory], explains that "according to his blessing" does not necessarily refer to the blessings' recipients, his sons, but could, in fact, refer to Jacob himself. Jacob blessed them with his blessing--that is, with his essence, with his very being.

Tailoring Each Blessing

In addition to tailoring each berachah (blessing) to the personality and temperament of each of his sons, Jacob gave them all a common berachah, one that he had received from Isaac, who, in turn, had received it from Abraham.

Parents have always made every effort to bless their children with estates of material wealth. Some are even judged by how much they've left for their children.

The meaning of "Veheyei berachah" shouts out to us. You will be a blessing! How much of you did you bequeath to your children? How much of your Torah and moral character, how much of your spiritual legacy will your children inherit?

Let us be sure to answer those questions.

Vayigash

Genesis 44:18−47:27

Preparing For Exile

Joseph used his position of rulership to help his brothers develop coping skills for their upcoming exile.

By Rabbi Yitzchok A. Breitowitz; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Joseph's interaction with his brothers is one of the most perplexing stories in the Torah, one that has puzzled generations of readers for thousands of years.

Why does Joseph conceal his identity? Why did he wait so long to tell his father that he was in Egypt?

Even if one follows the view of the Abarbanel (15th century Spanish/Portuguese commentator), that, as a slave, Joseph had no means of informing Jacob and, after his ascension to political power, he still could not do so lest he be accused of disloyalty, questions abound.
Explaining His Actions

How do we explain his demand that the brothers bring Benjamin down from Israel? Why did he falsely accuse Benjamin of being a thief and sentence him to slavery, when he knew the news would devastate Jacob and perhaps kill him? In Joseph, we are not simply dealing with a victim who finds himself in a position to take revenge.

And even if we were, why would he want to exact vengeance on his father?

The Ramban (Nachmanides) states that Joseph perceived his dreams as a Divine mandate. His dream, years earlier, that 11 stars bowed to him made it essential for Benjamin, the 11th brother, to descend to Egypt as well and acknowledge him as ruler.

Moreover, since Joseph also dreamt that the sun and moon bowed before him (presumably representing his parents), Jacob needed to join them. Joseph, therefore, imprisoned Benjamin in order to draw his father down to Egypt.

Many commentators question the Ramban's view. Is it Joseph's job to manipulate his family through fraud and misrepresentation just to fulfill his dreams? Do the ends justify the means? Is it not God's job to insure that His prophecies are carried out?

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