We begin the book of Exodus/Shemotfocused on a close reading of these chapters and what they might tell us about oppression and freedom.
Shemot marks the beginning of the fourth year of this newsletter. Thank you for your ongoing support by being a subscriber. The photo is from the 2nd newsletter. Michael (MichaelStrassfeld.com)
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A word of Torah:
This week we begin the story of the Exodus. There are a number of key words that are repeated throughout this Torah portion that suggest what is required to make liberation happen. In Ex. 1:8 we are told: “A new king arose …who did not know (yada) Joseph.” Yada in the Bible means more than just knowing a fact. It connotes deep or intimate knowing. The term is even used for a couple conceiving a child. The name Joseph “derives” from the verb meaning to add on. There is a subtle distinction being made here. Joseph and the Israelites represent expansiveness. Pharaoh wants the Egyptians to see the Israelites as a threat, hence he says: The Israelites are too numerous and can add (nosaf) to our enemies (Ex. 1:9-10). We need to oppress and enslave them.
In chapter 2, the focus shifts to an Israelite couple who have a male child. The mother sees (va-tereh) that he is good (ki tov), echoing God’s words at creation when God sees each day of creation as good (ki tov). Seeing what is possible is a critical response to oppression. No longer able to hide him, his mother puts him in a basket in the Nile. His older sister (Miriam) stays nearby to know (le-de’ah) what will happen to her brother. Pharaoh's daughter comes to bathe in the Nile and va-tera/ she sees the basket and opens it, sees the child and takes pity on the child. She is moved by what she sees and thereby becomes connected to the child.
Moses grows up and decides to go out from the palace to his kin and va-yar/he sees their sufferings and sees an Egyptian beating an Israelite. In response to this double seeing Moses turns this way and that and, seeing no one present, he kills the Egyptian. Seeing leads to action. (Ex. 2:11-12). The next day, Moses goes back and sees two Israelites fighting. When he tries to intervene, one asks whether Moses intends to kill them as he killed the Egyptian. Moses is afraid (a verb in Hebrew that sounds similar to the verb to see) and realizes that his previous action is known (no-da). He flees to Midian.
At the end of chapter two, Pharaoh dies but his successor continues the policies of oppression. The Israelites cry out. God hears their cry and remembers (va-yizkor) the covenant with the patriarchs. Instead of forgetting Joseph and the past, God remembers God’s promise to the patriarchs. In the last verse of the chapter, God sees (va-yar) the Israelites and va-yeida God knows them. The two key words, seeing and knowing, describe God’s relationship to Israel. God takes notice of the Israelites and feels connected to them. Action will follow.
In Ex. Ch. 3:3, Moses will turn aside to see the sight of the bush that is burning and is not consumed. God calls upon Moses to return to Egypt and lead the people to freedom. In 3:7, God says I have really seen (r’oh ra’iti) the plight of the Israelites and I know of (yadati) their sufferings. God tells Moses to return and gather (asafta) the Israelite elders echoing the forgetting of Yosef/Joseph which began the story. (Ex. 3:16).
Seeing and insight with intimate knowledge lead to engaging in the change that ultimately is about adding more people not fewer to a free society —va-yar/seeing—va-yeida/knowing---yosef/adding.
Re-reading Exodus, I was struck how Pharaoh seems to want to be the opposite of Joseph, whom he "forgets." Joseph's name which suggests expansion is the opposite of Pharaoh who wants to constrict---from the straw for the slaves or more seriously their freedom. Pharaoh's stoking fears of the Israelites seems all too familiar in our current political discourse.
