Rashi, Ibn Ezra, and George R.R. Martin

Vaera

Ex. 6:2 - 9:35

Précis: God reiterates His intention to free the Israelites from bondage and to create a covenant with them. Moses goes back to Pharaoh to seek release of the Israelites. Pharaoh refuses and we see the first seven of the fabled plagues: blood, frogs, fleas, beetles, cattle disease, boils, and hail. Pharaoh relents after each plague begins, deciding to let the people go, but then God “hardens Pharaoh’s heart” and he refuses to allow them to leave.

Ex. 9:24 “So there was hail, and fire flashing up amid the hail.”

            The Sages Rashi and Ibn Ezra opine that this was a “double” miracle, because the Hebrew phrase may be read fire “in the midst” of the hail, or “inside of the hail.”

            How can there be fire inside of ice? Fans of the epic television drama and novels, Game of Thrones, know that the real title of the series is the “Song of Ice and Fire.” Whether or not George R.R. Martin was aware of Jewish Midrash when he composed his masterwork, those familiar with Midrash know that in relation to this verse, it is suggested that the fire was indeed inside of the hail, with the fire breaking out only when the ice was split as it hit the ground.

            The Rabbis suggest that this is a parable about humans: we are comprised of fire (passion within) and ice (cold distance).  When we balance these factors, we can achieve a sort of stability. There are times when fire is required in self-defense or in seeking justice, and there are times a “cold shoulder” to those who pursue inappropriate ends is also required.

            Thinking about it a bit more, perhaps Martin knew something about Midrash when he began his saga.

Anti-Semitism and Moses

Shemot

Ex. 1:1 - 6:1

Précis: With this parasha, we begin the second book of the Bible, Exodus. In Hebrew, the title for this book is “Shemot” (names) because the first verses begin with a listing of “names” of the Israelites who came down to Egypt with Jacob, to dwell in Goshen in response to Joseph’s and Pharaoh’s offer. 

            A new Pharaoh has arisen who “does not remember Joseph.” He enslaves the Israelites and orders the killing of all male children. A Levite male child is born, is hidden by his parents, and is sent down the river in a reed basket where he is saved by Pharaoh’s daughter. He is subsequently identified as Moses.

            Nothing appears in the text about Moses’ childhood, other than that he is raised in the house of Pharaoh. As an adult, Moses witnesses a taskmaster beating a Hebrew and slays the taskmaster. Next, he witnesses a fight between two Hebrews. When he attempts to intervene, one Hebrew mentions Moses’ killing of the Egyptian. Fearing disclosure, Moses flees to the desert.

            There, Moses becomes a shepherd in the camp of Jethro, a Midianite “priest.” He encounters the burning bush and learns God’s “name.” Moses receives his charge to free the Israelites and is provided with signs to authenticate his mission. Before leaving Jethro, Moses marries Zipporah and they have a child. Moses and his brother Aaron go before Pharaoh and ask that the people be freed to worship God in the desert. They are refused, and the burdens are increased on the slaves, who become angry with Moses for his interference. The parasha ends with God telling Moses, “You now will see what I will do to Pharaoh.”

Ex. 2:11-12 “And it happened in the days when Moses was grown, that he went out to see the burdens of his brothers, and he saw an Egyptian smiting a Hebrew, one of his brothers. And he looked around, and when he saw no one else, he killed the Egyptian and hid him in the sand.”

Rabbi Irwin Kula has written about the implications of these verses in modern terms as a discussion of political and military power (MyJewishlearning.com, 1/6/15)

            Moses, a so-called “prince of Egypt” comes across this terrible scene. He does not act impulsively, but first looks around to see if his action will be observed (or perhaps to see if someone else will intervene). The Sages had difficulties comparing Moses the Teacher with Moses the Man of Action. One interpretation is that Moses struck the Egyptian with his fist and killed him, but another suggests that Moses overpowered the slave master simply by uttering God's name.

            Here we have today’s issue, whether it is dealing with Anti-Semitism or with Israel’s foes: should we respond with physical force or rely upon God to save us? I recently saw Hasidic boys getting fire arms training in New York. Is this troubling?           

            For most of our history, Jews lived in a state of powerlessness. To take affirmative defense was almost an act against our belief in God. Many religious leaders of the 19^th century opposed Zionism for just this reason.

            But the creation of the modern State of Israel and our own political emergence in the Diaspora challenge the traditional way of thinking. The Sages disagreed: either Moses was using force or relying on God’s protection. Our own challenge is to somehow integrate both: to be strong in our belief of God’s protection, but also to use power against the many enemies we face.