Parashat Bo (Exodus 10:1-13:16) for Feb. 4, 2006
This week's parasha study has been generously sponsored by Howard Malach in loving memory of his grandfather and namesake, Yaacov Zvi Laporter.
Only if we are prepared to filter the truths of the Bible through the lens of rational thought can we protect ourselves from the dangers of fundamentalism.
Study with Baruch Sienna
This year's cycle of weekly Parasha study explores what connections and insight we can find by examining the Torah portion together with the Haftarah.
Last week's narrative of the ten plagues concludes with the final three (locusts, darkness, and the killing of the first-borns) and then our Parasha describes the celebration of the first Passover (still in Egypt). This week, a prophecy from the prophet Jeremiah has been chosen, and like last week, it is a message against Egypt. Again, God will wreak judgment on Egypt and her gods. Egypt, already defeated at the battle of Carchemish in 605 BCE at the hands of Nebuchadnezzar (here written as Nebuchadrezzar) of Babylonia, would be further conquered. The haftarah ends with a message of consolation that Israel should not fear for God is with them.
The haftarah begins 'The word which Adonai spoke to the prophet Jeremiah about the coming of King Nebuchadnezzar to attack the land of Egypt (Jer. 46:13). This parallels the beginning of the parasha: Then Adonai said to Moses: Come to Pharaoh...; also note the word 'attack - lehakkot ' is related to makkot - the Hebrew word for the plagues. Another linguistic connection is the description of the Babylonian army being as numerous as a swarm of locusts (Jer. 46:23).
Jeremiah lived during the reign of King Josiah who restored the Temple cult and instituted religious reforms after finding an ancient scroll believed to be the book of Deuteronomy. Some scholars identify Jeremiah as the author of the book of Deuteronomy. The Kingdom of Judah was caught in the crossfire between the superpowers of Egypt to the south and the Babylonians in the North. The Northern Kingdom of Israel had already been destroyed by the Assyrians in 721 BCE. Egypt marched through the land of Israel to attack Babylonia, and enroute battled with the Israelites at Megiddo, killing Josiah. The Egyptians however were defeated by Nebuchadnezzar in 605 BCE, and Jerusalem came under Nebuchadnezzar's rule. In 586 BCE Jerusalem was razed and the Temple destroyed. The religious and political elite were exiled to Babylonia, but a remnant of the Jewish population fled to Egypt and took Jeremiah with them.
Jeremiah promises that although the Israelites are in exile, God will deliver them and return them from a land far away. He may be referring to both the exiles in Babylonia and his compatriots who are now in Egypt. This note of God's redemption parallels the weekly reading of the exodus from Egypt and God's fulfilment of the promise to redeem the Israelites. Most of us are not overly troubled by the 'miracles' of the Torah. We read them as 'storytelling' devices, or explain them as natural phenomena. It is very popular to provide scientific accounts for the plagues, because otherwise the Torah seems like a children's fairy tale. But the Torah is not just a story. If the Torah (and Bible) are to have any meaning at all, they must impact on our lives in substantial ways. We hold a Passover Seder because we 'believe' in the story of the Exodus from Egypt. That is, even we have doubts about the historicity of the plagues, or the veracity of the splitting of the sea, we allow the 'myth' (that is, that story that provokes insight) to determine what we will eat for the next seven (or eight) days, because we find meaning in thinking about freedom and slavery. But what if a biblical story or commandment were to demand more radical behaviour? Would we still do it?
This question separates religious moderates from religious extremists. Religious moderates try to balance religious values and truths with scientific facts and modern values. At its core, religion is a conservative force. It is very difficult for religious traditions to evolve (even though they do- at glacial speed); after all, how can Divine Truth change? Religious leaders and institutions are slow to adapt and admit change (homosexuality is still a sin for most religious traditions), but yes, we have made some progress in other areas: I am happy to report that most fundamentalists (even Creationists) admit the earth revolves around the sun, and not the other way around. It wasn't so easy, either. (Ask Galileo). Sam Harris in The End of Faith argues that while the scientific fields of geography, biology and astronomy have advanced, religious thought remains stuck in the Middle Ages (or worse). The problem is, that while many religious ideas are ennobling, some are simply wrong, and by its very nature, religion has no internal mechanism to be self-reflective, critical or self-correcting.
Fortunately today, extreme examples (stoning a rebellious child, a blasphemer, or someone who desecrates Shabbat) have been tempered by rabbinic interpretation, and increasing scientific knowledge of the natural world explain illness from viruses and bacteria instead of demons or sin. Most of the readers of this page are religious moderates. Modern religious moderates either interpret or ignore problematic biblical passages, and after winnowing, generally only the 'good parts' remain. Liberal Jews generally read biblical prophecies metaphorically, and are usually not too bothered by troublesome verses. That is, their religious wisdom and insights are filtered through the lens of scientific rationalism and the modern world's values.
But other groups (among both Christians, Jews and Moslems) tend to have a more literal understanding of Scripture. And this is really frightening, because such readings of Scripture are, by definition, indisputable; indisputable, because articles of faith or interpretation cannot be rationally discussed or disputed. Religious beliefs are beyond rational discourse. It doesn't matter what scientific evidence for evolution is brought to the religious mind. A recent National Geographic issue on evolution elicited the predictable responses from the Christian right. A quick survey of 'anti-evolution' websites confirms the saying: "Don't confuse me with facts. My mind is made up." Needless to say, this is extremely dangerous.
What we believe informs how we act. Christian Scientists do not allow for medical intervention, not because they don't love their children, but because they believe that only God can heal. But while even moderates might believe in the efficacy of prayer (and some studies demonstrate that patients who were prayed for, recovered more quickly), most of us (Christian Scientists excepted) would be concerned if our surgeon in the operating room put down his instruments and started chanting Psalms instead. There is certainly no harm done in reciting Psalms, and it may even be beneficial for the patient hearing them and the person reciting them. But the surgeon should rely on his medical training.
Jeremiah's oracle against Egypt ends on, what seems at first glance, to be a hopeful note. But when we consider it more closely, it contains a profoundly disturbing verse: "I will make an end of all the nations." Fortunately no Jew that I know of reads this verse to mean that one should strap explosives to one's belt and detonate oneself on a crowded bus. But there are religious extremists who do. Only if we are prepared to filter the truths of the Bible through the lens of rational thought will we be able to protect ourselves from these kinds of dangers of religious fundamentalism.
Shabbat Shalom,
BDS
