Ariel Wernick observes that the text repeats the phrase about the Israelites crossing the Reed Sea. He refers to Targum Yonatan Uziel, which wrote that 2 Jews, Datan and Aviram, were happy in Egypt and refused to leave. When they were forced to leave against their will, the second phrase refers to the splitting of the sea a second time for them.
DetailsAfter all of God’s miracles and wonders, the Israelites seemed ready to leave. Yet, when they arrived at the Reed Sea, they had serious doubts, and berated Moses. Rabbi Simmons compares this to the Stockholm Syndrome, wherein the captives began to praise their captors.
DetailsThe sages debate how exactly the people sang the Song of the Sea – repetitive, following along, responding with a standard conclusion for each verse. The manner in which it was sung depends on whether the song leader leads as a king, a person in authority, a parent. According to Rabbi Eliezer ben Taddai, Moses led the song like a father.
DetailsDevorah Abenhaim considers the fact that Moshe’s lineage in not mentioned at all until this parashah, despite the importance of lineage throughout the Torah. She cites Rabbi Hirsch, who stated that Moshe was not successful in his mission until this time. God reassured him of his coming success, which required that Moshe be perceived as a human being, rather than supernatural.
DetailsRabbi Angel writes about Moses’ great message for the Israelites, which they were not receptive to. As he observes, they were exhausted from their bondage and were basically unable to accept the message as realistic. The text uses the phrase “kotser ruach”, which is understood in different ways – short of breath, gasping under the pressure of their labor. They were psychologically unprepared to listen.
DetailsRabbi Sacks writes of humor in the Torah: when humanity attempts to defy heaven, God laughs. He reads humor into Pharaoh’s magicians, who could not produce lice with their sorcery, while the lice continued to infest everyone, claiming that it was “the finger of God.” In response, God hardened Pharaoh’s heart. Satire is an essential aspect of understanding some of the plagues – wherein those forces of nature represented gods of the Egyptian pantheon.
DetailsProfessor Schneider writes about an interesting dichotomy. When Moses was born, he was described as beautiful. The sages (Sotah 12a) compare this to the light that God saw as good. Yet Moses described himself to God as slow of speech and slow of tongue. Professor Schneider considers different understandings of what this means.
DetailsThe book of Exodus begins with a statement that the Israelites have become too numerous, and that we (Egypt) need to do something about that. James Loeffler raises the question of whether Pharaoh is evil or simply misguided. What is the real reason for Pharaoh’s fear? He cites Kohelet, who “warned against pretensions to wisdom that lead to self-destruction.” The Hebrew text is not exactly clear.
DetailsMoses refuses the mission of leading the Israelites to freedom 4 times. In the second one, he says “But they will not believe me. They will not listen to me. The will say, ‘God did not appear to you.’” The first reason is interesting because God has already assured him that they would listen. The sages also consider whether Moses is guilty of lashon hara, for the sign of his hand turning white. Then they are concerned about Moses’ sense of his own inadequacy
DetailsJoseph weeps more than anyone else in the Torah; 7 times in fact. And no matter how much he tries to make amends to his brothers, they still fear that he will seek his revenge. Power and the lack of it are the root of evil in the world – power may be necessary but it also alienates, causing suspicion and mistrust.
DetailsRabbanit Jacob starts with the observation that women are obligated to perform time-bound mitzvoth in 3 holiday mitzvoth – lighting the Chanukah candles, the Arbah Kossot on Pesach, and the Mikrah Megillah on Purim. She ties the lighting of the Chanukah lights to the narrative of Chanukah, who was slaughtered with her children by the Greeks.
DetailsRabbi Mirvis observes that there are some differences between Pharaoh’s description of his dreams and the reality of his dreams. These are minor differences. Yet, Joseph proved his veracity to Pharaoh by explaining them correctly. This message – being careful to evaluate all of the facts – is relevant today as well as in the Torah
DetailsRabbi Sacks considers the repetitive theme of disguise that appears in this parashah. First, Jacob disguised himself as Esau, when asking Isaac for his blessing. Second, Laban disguised Leah as Rachel. Third, Tamar disguises herself as a prostitute to gain access to Judah.
DetailsProfessor Hauptmann considers the meaning of the phrase vahinahem Yehudah – usually translated as “Judah was comforted” after the death of his wife. Yet the root can also mean “regretted”, which implies that Judah regretted promising to marry Tamar to Shelah. Then Judah returns to Timnah for the sheep shearing, where he met his first wife. The text indicates that “it was reported to her [Tamar] that her father-in-law had gone to a sheep-shearing”. Professor Hauptmann questions why this was reported to her. Did the community intend for Tamar and Judah to connect?
DetailsRabbi Silber introduces another perspective on the narrative of Joseph and Potiphar’s wife. Besides the traditional understanding that Joseph was challenged by lust, he was undoubtedly lonely and bereft, having been cast off by his family, and Potiphar’s wife represented a familial connection. This connection was facilitated by Potiphar’s trust in him.
Details
