Shabbat Shira; B'Shalach

Exodus 13:17−17:16

The Source Of Spirituality

The glorification of God in the Song at the Sea provides us with several models of attaining spirituality.

By Rabbi Solomon Freilich;provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

"Spirituality" has become a centerpiece of our contemporary vernacular.

New books intending to help people find more meaning in their lives, to infuse their lives with spirituality, appear regularly. Even medical doctors, psychotherapists, and health care professionals have adopted spirituality as a modality for therapy.

What is Spirituality?

What is the Jewish understanding of this concept, and what are the means to attaining this phenomenal experience?

A brief verse from the Shirah (song) in today’s parashah provides some insight: "This is my God, and I will glorify Him." These words were uttered by the entire Jewish nation at the crossing of the Red Sea, as the people experienced the highest level of spirituality--an unparalleled closeness to God. The manifestation of Godliness was so clear that every Jew, even the humblest, could literally point a finger and say, "This is my God, and I will glorify Him."

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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 Rabbi Avraham Fischer Orthodox Union for MyJewishLearning.com

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).

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Vaera

Exodus 6:2 - 9:35

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

Brothers Bringing Redemption

Moses and Aaron play complementary roles in communicating God's message of redemption to both the Children of Israel and to Pharaoh.

Things have gone from bad to worse.  As intense as the slavery had been, now the Children of Israel must produce their quota of bricks without being provided with the straw they need.  Although at first they believed that the redemption was imminent, now they have lost hope.  Moses repeats God’s promises to save them, “but they did not hearken to Moses out of impatience and out of hard bondage” (Exodus 6:9).

The Narrative is Interrupted

And, when God insists that Moses return to speak to Pharaoh, Moses’s reaction is understandably full of frustration:

Behold, the children of Israel [who have a vested interest in listening] have not hearkened to me; how then shall Pharaoh [who has a vested interest in not listening] listen to me, I who am of uncircumcised lips?! (Exodus 6:12).

Nevertheless, God renews the command to appear before Pharaoh (Exodus 6:13).

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Shemot

Exodus 1:1−6:1

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

The Bumpy Road To Redemption

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

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.

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.


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