THICK DARKNESS

DESCENDED UPON ALL THE LAND

OF EGYPT FOR THREE DAYS. PEOPLE

COULD NOT SEE ONE ANOTHER, AND FOR THREE DAYS NO ONE COULD GET UP FROM WHERE HE

WAS; BUT ALL THE ISRAELITES ENJOYED LIGHT IN THEIR DWELLINGS.

(Shemot 10:22-23)

No one could

get up from where he was

– it is not the nature of darkness to so imprison someone that he cannot get up

from where he is. Even the blind can walk around, feeling their way in the

dark. From here we learn that they were terrified by strange visions until fear

made it impossible for them to move from place to place, as happens to a person

who is frightened by a catastrophe.

Three

days – the plague continued to keep them immobilized for so long

that they would have died from thirst and hunger if the Israelites did not come

to help them, feeding them and giving them drink. Thus

it seems reasonable that they did this, and Scripture alludes

to it the later verses; when the Egyptians saw the Israelites repaying evil

with good, they lost their hatred of them and began to honor and love them, and

to believe that they had a divine quality. That is why they generously lent

things to them and showed them favor. They also greatly honored Moses, which

they had not done previously.

All

the Israelites enjoyed light in their dwellings – the land of Goshen

was mentioned in connection with the plagues of mixed beasts and hail, and here

it says in their dwellings to tell us the secret of the

matter – that there was no darkness in the land, but only

in the eyes of the Egyptians.

Therefore, the Israelites had light – even those who lived in close proximity

to the Egyptians. That is the significance of [the expression] in

their dwellings:

the expression refers to the Egyptians – even in the Egyptian dwellings and

their vicinity they [the Israelites] saw light, while there was darkness in the

land of Goshen

because many Egyptians lived in the land

of Goshen amidst the

Israelites, and they were also punished. There was no place where an Egyptian

could escape this torment, so every Egyptian sat in darkness, while every

Israelite served as his light.

(Rabbi Yitzhak Shemuel Reggio on Shemot 10:23)

In blessed memory of my mother – my

teacher

Miriam Leiser

z"l

Who passed away on the 21 of Tevet 5756

On the tenth anniversary of her death.

This month is

for you – Their Hearts were

Deaf

Pinchas Leiser

Rabban Yohanan ben

and Rabbi Yehoshua ben Hananyah, and Rabbi Yosi HaKohen, and Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh.

He listed

spring.

  (Pirkei Avot 2:8)

The

Talmud (Shabbat

147b – and in slightly different versions, Avot

DeRabbi Natan, Kohellet Rabbah, and

Yalkut Shimoni) tells

a story about R. Elazar ben

Arakh, one of Rabban Yohanan ben Zakai's

most important students – perhaps his favorite student:

R. Elazar ben

Arakh happened to go there [to Diomesit-Pigita];

he was drawn to those places and forgot all he had learned. When he returned

from there, he stood up to read from the Torah, and when he got to the verse hahodesh hazeh lakhem [this

month is for you], he [instead] said haheresh

hayah libam [their

heart was deaf]. The Sages asked for mercy upon him, and his learning returned

to him.

Other,

more developed versions of this story exist, but from the story in the Talmud

we can imagine the situation when after R. Elazar ben Arakh's great teacher R. Yohanan ben Zakai

died, R. Elazar left the other scholars and found himself a pleasant place to stay, by the hot baths and

vineyards. The price of his departure was that he forgot his learning. When he

returned to the place where his fellow scholars dwelt, it seems to have been

the Shabbat of our parasha, parashat

Bo, or perhaps the Shabbat of Parshat HaHodesh. He was given the honor of reading the Torah, but

failed to correctly recognize the words of the passage. One can imagine that

even a child who knows how to read would not make so gross an error.

To the

MaHaRShA this was not only a case of confusing

letters with others similar to them (dalet with

resh; kaf with

bet) and vocalizing the words incorrectly, thus changing the meaning of

the verse. He found a symbolic significance in R. Elazar

ben Arakh's mistake, and he

writes:

His mouth made this error appropriately, for his heart

became as of stone and deaf to understanding, while earlier his heart had been

like an ever-flowing spring in its connection to the Sages.

In Avot DeRabbi Natan,

Rabban Yohanan ben Zakai describes his student,

R. Elazar ben Arakh in even richer terms than those known to us from the mishnah:

He called Elazar ben Arakh a "flowing stream"

and an "ever-flowing spring," whose waters increase and escape

outwards, to fulfill that which is said: Your spring will gush forth in streams

in the public squares (Proverbs 5:16).

He is

not only an "ever-flowing spring," which could be interpreted as

indicating outstanding creativity or unusual intellectual abilities (as the RaMBaM explains in his Commentary on the Mishnah); it is stated that his "waters increase

and escape outward" – he inspires his environment and uses his wisdom and

talents to contribute to society.

The

praises lavished upon R. Elazar ben

Arakh by his teacher in Avot

DeRabbi Natan jibe with

the statement transmitted by Abba Shaul in Pirkei Avot: "If all the

sages of Israel

were on one side of the balance including R. Eliezer ben Horkonos, and R. Eliezer ben Arakh

were on the other side, he would outweigh them all." If so, R. Elazar was the best

student; he was also the only one who could console his teacher

when he lost his son (Avot DeRabbi Natan, 14).

In the

light of the above, the story of how R. Elazar left

his colleagues and traveled to Amaos-Poragita-Diomastit

after his teacher's death is both especially paradoxical and especially tragic.

The

short versions of the story that appear in Avot

DeRabbi Natan and the

Talmud give us no basis for surmising R. Elazar's

motives for leaving the community. Kohellet

Rabbah and Yalkut

Shimoni assume that he "visited his wife"

and that his wife had convinced him to stay in those places for an extended

period of time. As we all know, this is not the only example of woman being represented

as tempting man to sin, but it is not at all necessary to assume that his wife,

of all people, was "guilty."

In Avot DeRabbi Natan, which seems to be the earliest source for this

story, it appears in conjunction with the story of how R. Elazar

consoled Rabban Yohanan ben Zakai.

Could

it be that Rabban Yohanan's

admiration for him caused R. Elazar to become

somewhat prideful and egocentric? Could it be that his feelings of superiority

led R. Elazar to close himself off from others,

thinking that he had no need for study-partners, and that he had nothing to

learn from others? Perhaps in contrast to R. Eliezer

the Great who was shunned despite his desire to influence others, "whose

colleagues separated themselves from

him" (as

R.Akiva puts it in Bava Metzia 59b), R. Elazar

separated himself from

his colleagues.

The Babylonian

Talmud does not explain the point of R. Elazar's

visits to those places, but rather concerns itself with the attractions of the "good

life," even for the greatest sages. Hedonism has tremendous power and no

person is immune to it.

It seems

to me that we can expand the MaHaRShA's deep insight

regarding the connection between R. Elazar's trip to Diomaskit and the error he made in reading the phrase ha-hodesh hazeh lakhem.

Perhaps other, different reasons – his feelings of superiority and pride, or the

difficulty of seeing his teacher in mourning, or the attractions of earthy

pleasures, or perhaps other reasons unknown to us – led R. Elazar

to feel that he had no place in the house of study, that he had nothing to

contribute there, and had no motivation to try to contribute. And so, he "fled"

social and educational involvement and became self-absorbed.

He

failed to realize that by that decision he relinquished his own spiritual

growth and even caused his own spiritual decay. It may be learned from this

that no real spiritual growth is possible without societal involvement.

HaHodesh hazeh

lakhem is the first commandment. Had it

not been for the need to teach the important principle of the earth is the

Lords and all that is in it, the Torah could have begun with that commandment.

It is the commandment to "sanctify the new moon," i.e. the

commandment which sets the times and seasons for us, the times and seasons

which are important for communal and social life. This passage also marks the beginning

of the redemption from Egypt,

the liberation and rebirth. Apparently, there can be no redemption when the

heart remains, as the MaHaRShA put it, "deaf to

understanding."

This

insight may have important applications for our times: we have opportunities

for redemption, liberation, rebirth, and growth at the personal, social, and

national levels. These opportunities depend upon our ability to open our hearts

to the distress of the society around us, to involve ourselves in the creation

of a more just society, a society that strives for peace. Hiding away in our "own

four cubits" causes us to "make our hearts deaf" and prevents

the possibility of growth, renewal, and redemption at all levels.

Similarly

to R. Elazar ben Arakh, we need sages who are involved with society, who

demonstrate concern, who will ask for mercy so that the opportunities for

growth and restoration can be realized.

Pinchas Leiser, editor of Shabbat Shalom, is a psychologist

This renewal

of the moon shall be for

you the

beginning of renewal. That is to say, when you see the renewal of the moon's

light, you will be aroused to take renewal upon yourself after its example. You

are to set the timing of the months for yourselves by taking note of it. It

does not say this is the first of months, but rather, this is the

first of months for

you.

(Rabbi S.R. Hirsch on Shemot 12:2)

"Light

and Darkness"

And

so, the pure righteous ones do not complain about darkness, instead, they increase

light. They do not complain about evil, but instead increase justice. They do

not complain about heresy, but instead increase faith. They do not complain about

ignorance, but instead increase wisdom.

(R. A.

Y. Kook zt"l Arpelei Tohar 27-28)

Mixed Multitude: Two Views

Your

people have acted basely (Shemot 32:7) – It

does not say the people but

rather, your people: a

mixed multitude that you decided to take in and convert of your own initiative,

without consulting Me, and you said it would be good to bring converts close to

the Divine Presence. Now they have become debased and debase others.

(Rashi on Shemot 32: 7)

Lover, indeed, of peoples (Devarim

33:3). Including

the nations of the world such as the mixed multitude and

those of the nations who converted and came to accept the Torah together with Israel – These,

too, are beloved of God, He accepted them and His presence rested upon them.

(RaShBaM Devarim 33:3)

[Now when

Pharaoh let] the

people [go…] (Shemot 13:

17):

The numerical value of the people [et

ha'am] is equivalent to that of also a mixed

multitude [ve'gam erev

rav] (12: 38).

(Ba'al

Ha'Turim on Shemot 13:

17)

The Commandment

Experience of Liberation

Throughout your

generations, as a law for the ages you are to celebrate it – In Parashat Emor it is written A law

for the ages, into your generations. [Translator's note:

The author of Meshekh Hokhma

is alluding to two questions. Why is the order of generations and ages

reversed? Why is the phrase you are to celebrate it repeated at the end

of the passage from Shemot?] It is clear that when

there is a joy so great as that of leaving Egypt and tribulation, when marked

slaves became a nation distinguished by its kings and priests – it is inherently

proper to celebrate that day. This is obvious regarding the experiencing

generation; it is not so obvious for later generations which did not witness

that great event, which did not participate in their travail. It is, however, a

Torah law like any other, Throughout your generations,

a law for the ages. But for that generation leaving Egypt, it is

not a law and decree –it is a natural reaction.

(Meshekh Hokhma,

Shemot 12:14)

Between Holiness

and National Historical Ties

The sanctified sites are not founded in religion; rather, they derive

from the nation and its roots. Mount

Moriah,

for example, was the place of man's creation, there Abraham sacrificed Isaac;

later it was chosen by the word of a prophet. Religion writes only of the

place which God will choose. Mount Sinai

is the place of religion. Once the Divine Presence departed, the sheep

and cattle could ascend it! God forbid that

sentiments mislead us to lend any image to religion. [The significance of] Jerusalem, all the Land of Israel, and Mount

Moriah

is all built upon their relation to our fathers, fathers who are the

roots of the nation; the nation must be one with its roots. All sentiments should

be directed toward the unification of the nation.

(Meshekh Hokhma,

Shemot 12:21,22)

And it shall

be a sign on your hand – the Weaker

Hand: Physical Strength and Intelligence

And it shall be a sign on your hand – Our Sages, of blessed

memory, said: "The weak hand – to teach that tefillin

are to be placed on the left hand" (Menahot 37)… therefore the passage specifies the weak hand, to teach that man not overcome with strength, but that the Lord wages war, for man's hand is too weak to accomplish things

great or small if not for God's hand holding his hand… Therefore God

commanded to place the tefillin, on which the name of

God is inscribed, upon the weak hand to teach that God's

strong right hand is that which gives power to this weak hand, as is written For

with a powerful hand did God deliver us from Egypt – this is God's powerful

right hand, which corresponds to man's left hand, and with it God delivered us,

and since we face God, His right hand is juxtaposed to our weak hand, to teach

that no deed depends upon man's activity, but rather upon the help of The Holy

One, Blessed be He.

(Kli Yakar, Shemot 13:16)

The blood on the lintel: On the inside? On the outside? What for?

And they should put it on the doorposts and on the

lintel: on the inside. But perhaps it really means on the outside? The verse

comes to teach us: and the blood shall be as a sign for you – a sign for you,

and not for others.

(Mekhilta

Bo Masehet DePaskha 6)

Many have said that blood was placed on the lintel and

the two doorposts in order to show that they could publicly slaughter something

abhorrent to the Egyptians, since the Egyptians already feared them, and they [the

Israelites] were not afraid that they [the Egyptians] would stone them [in

retaliation for the abhorrent slaughter]. But if that were the case, it [the

blood] would have been placed [outside] on the gate of the courtyard. In fact,

the blood was only daubed in secret, while the courtyard gates were shut, and

they did the slaughtering in the afternoon so that no-one would see, since it

was close to nightfall; and no-one left his house until morning. When they did leave,

each person closed his courtyard gate, because the Egyptians thought they would

return. The only reason for placing the blood on the lintel was that it served

as a ransom for everyone who ate in the house and a as a sign to be seen by the

destroying angel, as though it were a label.

(Ibn

Ezra on Shemot 12:7)

Thus it was in order to efface the last traces of these

incorrect opinions that we have been ordered by the Law to offer in sacrifices only

these three species of quadrupeds: You shall bring your offering of oxen and

of small cattle (Vayikra 1:2). In this way an action

considered by them (the idolaters) as an extreme act of disobedience was the

one through which one came close to God and sought forgiveness for one's sins. Thus

wrong opinions, which are diseases of the human soul, are cured by their

contrary found at the other extreme.

With a view to the same purpose we have been commanded to

slaughter the paschal lamb and to sprinkle with its blood in Egypt the gates

from outside, so that we should manifest our rejection of these opinions,

proclaim what is contrary to them, and bring forth the belief that the act,

which they deemed to be a cause of destruction, saves from destruction: And

unto your houses to smite (Shemot 12:25). This is in recompense of their

manifestation of obedience and their having put an end to the absurd things

done by the idolaters. This is the reason for the choice of only these three

species for sacrifice, over and beyond he fact that

these were also domestic species that are numerous, not as is the case in the

cults of the idolaters who sacrifice lions, bears, and other wild animals, as

is mentioned in the book of Tumtum.

(RaMBaM, Guide for the Perplexed III:46, pp. 581-2

in Pine's translation)

If you enjoy Shabbat Shalom,

please consider contributing towards its publication and distribution.

• Hebrew

  edition distributed in Israel

  $700

• English

  edition distributed via email $ 100

Issues may be dedicated in honor

of an event, person, simcha, etc. Requests must be

made 3-4 weeks in advance to appear in the Hebrew, 10 days in advance to appear

in the English email.

In Israel,

checks made out to Oz VeShalom may be sent to Oz VeShalom-P.O.B. 4433, Jerusalem

91043. Unfortunately there is no Israeli tax-exemption for local donations.

US and British tax-exempt contributions to Oz VeShalom may be made through:

New Israel

Fund, POB 91588, Washington,

DC 20090-1588,

USA

New Israel Fund of Great Britain, 26 Enford Street,

London W1H 2DD, Great Britain

PLEASE NOTE THAT THE NEW ISRAEL

FUND IS NO LONGER ACCEPTING DONATIONS UNDER $100.

PEF will also channel donations and provide a tax-exemption. Donations

should be sent to P.E.F. Israel Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA

All contributions should be

marked as donor-advised to Oz ve'Shalom, the Shabbat

Shalom project.

About us

Oz Veshalom-Netivot

Shalom is a movement dedicated to the advancement of a civil society in Israel.

It is committed to promoting the ideals of tolerance, pluralism, and justice,

concepts which have always been central to Jewish tradition and law.

Oz Veshalom-Netivot

Shalom shares a deep attachment to the land of Israel and it no less views

peace as a central religious value. It believes that Jews have both the

religious and the national obligation to support the pursuit of peace. It

maintains that Jewish law clearly requires us to create a fair and just

society, and that co-existence between Jews and Arabs is not an option but an

imperative.

Oz Veshalom-Netivot

Shalom's programs include both educational and

protest activities. Seminars, lectures, workshops, conferences and weekend

programs are held for students, educators and families, as well as joint

seminars for Jews, Israeli Arabs and Palestinians. Protest activities focus on

issues of human rights, co-existence between Jews and Arabs, and responses to

issues of particular religious relevance.

5,000 copies of a 4 page peace

oriented commentary on the weekly Torah reading are written and published by Oz

VeShalom/Netivot Shalom and they are distributed to over

350 synagogues in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il

Oz Veshalom-Netivot

Shalom's educational forums draw people of different

backgrounds, secular and religious, who are keen to deepen their Jewish knowledge

and to hear an alternative religious standpoint on the subjects of peace and

social issues.

Oz Veshalom-Netivot

Shalom fills an ideological vacuum in Israel's society. Committed both to

Jewish tradition and observance, and to the furthering of peace and

coexistence, the movement is in a unique position to engage in dialogue with

the secular left and the religious right, with Israeli Arabs and with

Palestinians.