A ‘Bissel’ of Torah Parashat VA’EIRA (Exodus 6:2-9:35)

by Joy Scott, Am Haskalah Congregant

Miracles, magic, and marvels aptly describe this week’s Torah Parsha (VA’EIRA). The Exodus narrative is central to our identity as Jews, and is read every year at Shabbot, and again at Passover. Each year, we tell and re-tell the powerful story, which enabled the Jews to escape slavery and oppression in Egypt. With every telling, we are puzzled by the many questions it raises about power and will, both divine and human(1).

In last week’s Torah Parsha (SHEMOT), God appeared to Moses through a burning bush, and listened to Moses’ plea for help, to relieve the horrendous situation of back-breaking labor, and enslavement  of the Jews, directed by the Pharaoh of Egypt. VA’EIRA begins with God, once again, introducing the ‘Divine Self’ to Moses. He makes it explicit that his relationship with Israel is binding and that the time has come to execute previous promises: “I have heard the moaning of the Israelites…and I have remembered my covenant with their forefathers(2). He continues: “I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you through extraordinary chastisements. I will take you to be My people, and I will be your God”(3). Moses repeats these words to the Israelites, but they do not believe him. Their spirits were crushed by the overwhelming bondage they experienced(4).

God pleads with Moses to confront the Pharaoh directly. Moses responds, “If the Israelites, who are powerless will not listen to me, how much the less will the most powerful man in Egypt listen to me, who cannot speak without stumbling?”(5). God relents, aware of Moses’ sense of humility, and tells him to rely on his brother Aaron, as a spokesperson in the unfolding drama, which God is orchestrating.

When Aaron first approaches the Pharaoh, he brings a staff, which he magically converts to a snake. The Pharaoh is not impressed with the power of the ‘Eternal’. He summons his own magicians and sorcerers, who also can turn their rods into serpents. However, Aaron’s snake swallows all of the magicians’ serpents. When the signs become more complex, the Pharaoh’s magicians continue to copy God’s marvels; but, without success. God turned the Nile River into a violent flow of blood, depriving the Egyptians access to any water; then sent a swarm of frogs throughout the land. After each plague, God gave the Pharaoh some respite to surrender the Jews to freedom. However, the Pharaoh was stubborn. God responded by intensifying the impact of the plagues. He sent a swarm of frogs throughout the land; let loose wild animals to invade the cities; a pestilence to kill all domestic animals; planted painful boils on the flesh of the Pharaoh, and all of the people of Egypt; and, for the seventh plague, he combined fire and ice to descend from the skies, as devastating hail. Still, the Pharaoh’s heart is “hardened by God” (6), and he does not surrender. The narrative takes a decisive turn, as God feeds Moses and Aaron the words to tell Pharaoh: “For the next time, I will send all of My plagues upon your person…in order that you may know that there is none like Me in the world”(7).

As with each Torah Parsha, discussion, debate, and reflection serve to help us understand the relationship between the experiences of our ancestors, and our responsibilities in today’s world. In reading VA’EIRA, we learn how God uses the full force of divine might to expose the injustice of the Israelis suffering. As humans, our means and methods are severely limited. However, we all have the capacity to see and label injustices, and to use our voices, pens, and votes, to play a role in their elimination. Actions against injustice bring us closer to the ‘Divine’.

FOOTNOTES:

(1) The Torah: A Modern Commentary

(2) Exodus (6.5)

(3) Exodus (6.6-7)

(4) Exodus (6.9)

(5) “The Particulars of Rapture” (page 82)

(6) Exodus (9:12)

(7) Exodus  (9:14)