Search URJ.org and the other Reform websites:

Miracle

First Steps on the Path to the Promised Land

Redemption! Parashat B’shalach is a Torah portion of glory — glory in the Song at the Sea, the poetic celebration of liberation from Egyptian bondage, and glory in the details of the Israelites’ first steps out of Egypt.

The parashah begins with the verse that sets the scene for the entire next thematic section of the Book of Exodus, the Israelites’ early adventures wandering in the desert. Exodus 13:17 reads, “Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer; for God said, ‘The people may have a change of heart when they see war, and return to Egypt.’ ”

D'var Torah By: 
And Now … What Next?
Davar Acher By: 
Cantor Jacqueline Rawiszer

Rabbi Bonnheim shows a particular, timely insight in her reference to the “Israelites’ anxiety about their new reality.” When we think of Parashat B’shalach, our first images often turn to the miracle at the Sea of Reeds, an explosion of rapturous song and joyful dance, and the celebration of the new-found state of freedom.

But not here.

This journey, with its dangling carrot of collective redemption, presents itself in alternating forms of paralytic panic, fear of the abyss, relentless struggle, and loss of control. A leave-taking moment, indeed.

The True Purpose of the Plagues

Parashat Va-eira is all action: the first six plagues descend on Egypt, and Pharaoh responds in kind, creating the dramatic and suspenseful story that will culminate in God redeeming the Israelite slaves from Egypt. The plagues are high drama, a fast-moving blockbuster film.

Blood. Frogs. Lice. Insects. Pestilence. Boils. My skin crawls and my scalp itches just writing about this batch of creepy, crawly, infectious plagues. The six plagues in Va-eira come in two sets of three plagues each (blood, frogs and lice; insects, pestilence and boils). In each set, Pharaoh is forewarned about the first two plagues and surprised by the third.And after each set, he refuses to free the Israelites.

D'var Torah By: 
The Prophet Meets God, His Maker
Davar Acher By: 
Yoni Regev

The people of Israel were not the only ones who needed a powerful reminder of God’s power and character. The memory and heritage of God’s personal connection with their ancestors had clearly dimmed in the generations of their servitude in Egypt, but the Israelites never forgot their core identity as a distinct people. Yet God’s chosen leader for the people was ignorant even of that basic tenet of the Israelite identity.

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).

D'var Torah By: 
Fear to Faith . . . to Song
Davar Acher By: 
Sari R. Laufer

When we reach Parashat B'shalach, the cantors with whom I am lucky enough to work know that the greatest gift they can give me, on years that the stars align, is the gift of chanting Shirat HaYam, the Song at the Sea. If I get that chance, it is usually on the 7th day of Passover. Year after year, I am overcome with emotion watching the congregation rise around the Torah, chanting the words and the melodies that guide us through the sea.

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).

D'var Torah By: 
In Search of Humble Candidates for Leadership
Davar Acher By: 
Jonathan Biatch

The encounter with God at the Burning Bush is awash with examples of Moses' fear and awe of this newly-named deity and of the tasks God demands of him. So much so that he mightily hesitates to get involved. But along with uncertainty, we perceive in Moses a willingness to understand God's many-hued and vibrant personalities, and ultimately to accept God's mission.

In Va-eira, we read the denouement of the negotiations between God and Moses, after which Moses agrees to be God's prophet. As his final attempt to evade his leadership responsibility, Moses explains to God that the Israelites would probably shun him. The Hebrew text reads: Vay'dabeir Mosheh lifnei Adonai, "Moses spoke before God," or literally, "Moses spoke to the faces of God" (Exodus 6:12). This is a somewhat unique construction of address, repeated in Tanach only one other time: when Jephthah, also in a reluctant state of mind, speaks to God after becoming the commander of the people (Judges 11:11).

Everything Old Can Be New Again

A few weeks ago, in studying Parashat R'eih, I noted that the Torah gives us a great gift of joy—a command to celebrate with one's entire household—tucked into a long passage replete with

D'var Torah By: 
How We Can Create Blessings
Davar Acher By: 
Steven W. Engel

Within the Torah portion Ki Tavo there is a list of blessings and then curses that may fall upon one depending on her or his actions. According to the Torah these are given out by God.

Dolphin Skins?

"And the waters returned and covered the chariots and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them."

D'var Torah By: 
Divine Control: Right or Wrong?
Davar Acher By: 
Tamara Lustgarten Gropper

Exodus 13:17 - 17:16 is a study in divine control.

Pages

Subscribe to RSS - Miracle