What Torah Says about Economic Equity
The word “economics” often evokes stock markets, exchange rates, global trade, and unemployment. But whether we are talking about buying groceries or the national debt, our material welfare and well-being have been of paramount concern since the beginning of human existence.
Seeing Ourselves in Torah
Just after the opening number of the 1992 animated Disney classic Aladdin, its title character sings “One Jump Ahead,” a catchy tune that introduces us to the young “street rat” and his sidekick, Abu, after they’ve stolen a loaf of bread.
Blessing First Fruits in a Time of Plague
What the Torah Teaches about the Use (and Abuse) of Political Power
How Humble Is Too Humble?
When we open the Book of Exodus this week, and turn to Parashat Sh'mot, we find that the Israelites are suffering under the tyranny of ego. Pharaoh, a despot who believes himself to be more powerful than God – indeed, he believes that he is a god himself – has enslaved the Israelites in order to secure his own power.
In this context, I find it particularly fitting that the leader who emerges to help the Israelites escape from Egyptian slavery is Moses, whom the Torah describes as "a very humble man, more so than any other human being on earth" (Numbers 12:3). While Pharaoh's first words in Exodus are focused on oppressing the Israelites to consolidate his own power, our introduction to Moses in this week's Torah portion highlights Moses' humility and his doubts about stepping into leadership. No one can accuse Moses of being a rival to Pharaoh, of leading the Jewish people for his own self-aggrandizement. When God calls to Moses at the Burning Bush and charges him with the mission of going to Pharaoh and demanding the Israelites' freedom, Moses humbly shrugs off the mantle of leadership five times (See Exodus 3:11, 13; 4:1; 4:10; 4:13).
Learning New Names
How well did our spiritual ancestors actually know God? At the beginning of our Torah portion, Va-eira, God seems to suggest the relationship wasn't quite as intimate as we would have thought.
"God spoke to Moses and said to him: "I am the Eternal [YHVH]. I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name YHVH" (Exodus 6:2-3).
The patriarchs had known God by one name, but apparently, not by the name through which God will be known to Moses, to the Israelites in the later books of the Bible, or to Jews today. It's a surprising statement. The patriarchs, after all, are understood by Jewish tradition to have been particularly intimate with God. In the Amidah prayer, we invoke their names when we address God - God of Abraham, God of Isaac, God of Jacob - precisely because of the strength of their relationships with God. And now, we find out that they didn't even know one of God's most important names?
If we open up the Book of Genesis, we find things a little more complicated than our verse might suggest on its surface. The name Eternal appears all over Genesis; the patriarchs are quite familiar with Eternal as a name of God. Abraham refers to God as Eternal when directly addressing God (see, for example, Genesis 15:2) and when speaking to others about God (Genesis 14:22). Sarah also uses the name Eternal when she speaks to Abraham about God (Genesis 16:2). And Isaac and Jacob use the name as well (See, for example, Genesis 26:25 and Genesis 28:16).
Pharaoh’s Final Request
In the middle of the night, in Parashat Bo, Pharaoh and his whole court wake up to the horror of the 10th plague: as the firstborn sons are slain, every Egyptian household is suddenly in mourning. Under the weight of this tragedy, the king who fancies himself a god is finally humbled. In desperation, he gives in to Moses' demands of freedom for the Israelite slaves. Pharaoh declares, "Up, depart from among my people, you and the Israelites with you! Go, worship the Eternal as you said!" (Exodus 12:31).
But at the end of this middle-of-night surrender, as Moses must have already been heading out the door, Pharaoh tags on a surprising request. "Uveirach'tem gam oti," he calls after Moses, "and may you bring a blessing upon me also!" (Exodus 12:32).
I'd often read this line as a bit of a throwaway, hardly worthy of consideration, but when I stopped to think about it, Pharaoh's request seemed incredibly galling. What chutzpah for a tyrant who had until this point been mocking Moses and refusing God's demands, to suddenly ask for a blessing! For the entire narrative in Exodus so far, Pharaoh has refused to acknowledge God's power. And now, in the moment when he finally does humble himself before God, he wants to benefit from God's power to receive a blessing. Even as Pharaoh finally acknowledges the limits of his own power, he still unabashedly focuses on himself.
Traditional commentators interpret Pharaoh's request in several different ways. Rashi, the 11th century French commentator, thinks Pharaoh is being cynically practical. What Pharaoh means, Rashi suggests, is that Moses should ask his God not to let Pharaoh die – because Pharaoh himself is a firstborn son. Because the 10th plague threatens his own life, Pharaoh is suddenly ready to seek God's blessing. Nachmanides, the 13 th century Spanish sage, reads Pharaoh's words slightly more generously, arguing that Pharaoh is seeking a blessing not just for himself, but for the entire kingdom of Egypt.
On Gazelles and Pillars of Fire
Traveling in Tanzania on safari, my husband pointed excitedly to a gazelle bending down in the tall grass. After a moment, I realized why he was so excited – the gazelle was standing over a wet, furry ball: a baby gazelle. Newborn gazelles are on their feet within a few days, but this calf was only hours old, still wet with amniotic fluid, and not yet able to stand on its spindly legs. The mother stood over her tiny treasure, nestling the baby in the grass. Then the mother moved away and viewed the baby from distance.
Our guide reassured us, the newborn gazelle was healthy. "The mother is moving away as way of protecting him," he explained. "By himself, the calf is very well camouflaged in the grass. Predators will have a hard time seeing him. But if the mother were to stand next to him, they would see her, and then would be more likely to notice the defenseless baby next to her. This way, any predators will see her, not the calf, and she can distract them should they come too close to where the calf is hiding."
In this week's Torah portion, B'shalach, our ancestors experience a similar moment of protection that must have seemed at first like a moment of abandonment.
The Israelites, newly escaped from Egypt, not yet across the Red Sea, have been led by God's Presence. As the Torah describes: "The Eternal went before them in a pillar of cloud by day, to guide them along the way, and in a pillar of fire by night, to give them light, . . . the pillar of cloud by day and the pillar of fire by night did not depart from before the people" (Exodus 13:21-22). All is well. The Israelites are journeying on their way defiantly, with no concern for the Pharaoh who had so long held them captive (see Rashbam on Exodus 14:8).
The External War and the Internal War
This week's Torah portion is called Ki Teitzei — meaning literally, "When you go out." It is a reference to violence and war. "When you take the field [literally, "When you go out"] against your enemies, and the Eternal your God delivers them into your power and you take some of them captive ... " (Deuteronomy 21:10).
This sentence is but a tiny portion of more than a thousand verses in the Tanach that deal with war. Our Holy Scriptures came into history in a world in which fighting was a normal and often necessary activity. The ancient communities of the Middle East were governed according to tribal custom and law, and each ethnic community was in a combative relationship with its neighbor. There was no United Nations in those days, no European Union designed to administer diverse people according to collective rules and laws. Some tribal federations such as the twelve tribes of Israel pooled their resources, but that was for protection rather than for advancing peaceful relations with the rest of the world. The harsh social-economic and political reality of the ancient world often triggered violent and deadly conflicts between communities and peoples, and it is rare that we read a comment such as is found in Judges 3:11: " ... and the land had peace for forty years."
The Commandment to Love and Help the Stranger
This week, the Israelites are instructed that after they enter the Promised Land and begin to farm it, each head of household is to fill a basket with the very first fruits produced there and bring it to Jerusalem. They are to bring the basket before the priest and recite a story that we read every year in our Pesach seders:
My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. We cried out to the Eternal, the God of our ancestors, and the Eternal heard our plea and saw our plight, our misery, and our oppression. The Eternal freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents, bringing us to this place and giving us this land, a land flowing with milk and honey. Wherefore I now bring the first fruits of the soil which You, Eternal One, have given me (Deuteronomy 26:5-10).