Bo – The Tree of Life

Diminished by Sin, Renewed by Teshuvah

“No greenery remained on the trees or the grass of the field in the entire land of Egypt.” – Exodus 10:15

It is as if to say that Egypt was deprived of its finery. Later, the Egyptian people, who had developed a sense of respect toward the Children of Israel, gave them their silver and gold vessels, as well as fine garments; thus was Egypt depleted. This is metaphorically the effect of sin upon our lives, that the corruption within eventually takes on an outward appearance, diminishing our regality as beings created in the image of G-d. Additionally, the external manifestation of sin may appear in a way, and a measure, concomitant with the aveira (sin).

Consider that even though King David was forgiven for his transgression, he was still chastised as a measure of H’Shem’s attribute of justice. Lest we think that teshuvah is too easy of a way to wipe our sins clean, perhaps, like David, we are still chastised, yet, to a lesser degree than we would have been if we were obstinate to the point of not acknowledging our sins. One might say that this is an example of the dynamic interchange of mercy and justice, working in tandem with each other, to a greater or lesser degree; and, we hope that H’Shem will always sweeten the judgment against us, by way of showing His mercy toward us.

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Inner Spark

parashas Bo 5782

“All the children of Israel had light in their dwellings.”

– Exodus 10:23, JPS 1917 Tanach

Three days of darkness fell upon Egypt, as the ninth plague was enacted. Yet, there was light in the dwellings of the Children of Israel, who lived apart from the Egyptians in the land of Goshen. This is in accord with the declaration made several times, in regard to the plagues, that the L-RD would differentiate between the Egyptians and Israel. Perhaps, this is the most striking example, whereof somehow B’nei Yisrael had light in Goshen; yet, the rest of Egypt experienced utter darkness for three days. How can this be explained?

The Targum infers that the light served the purpose of enabling the righteous to be occupied with good deeds within their dwellings (Targum Yonatan, Exodus 10:23, sefaria.org). Or HaChayim alludes to the origin of this light as having to do with the righteousness of the Children of Israel. By this allusion, he may have been referring to the notion of the pintele yid – the inner spark.

Despite a person’s best efforts, we often fail to even live up to our own standards of righteousness, let alone G-d’s standard; yet, there is flame within that may always call us to return to Him. This is the pintele yid, the inner essence, wherein the flickering flame of divinity, yearns to be kindled by acts of righteousness (mitzvoth).

“For the commandment is a lamp, and the teaching is light.”

– Proverbs 6:23, JPS 1917 Tanach

parashas Bo 5782

“And the L-RD said unto Moses: Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them.’” – Exodus 10:1, JPS 1917 Tanach

According to the Zohar, when Moses entered Pharaohs inner chamber, considered to be the abode of evil, HShems Presence was with him. This is drawn from the translation of the word, bo, as meaning “come” to Pharaoh, instead of “go” to Pharaoh. Because H’Shem said to Moses, in a manner of speaking, come with me, into the abode of the serpent, and My Presence will be with you when you confront Pharaoh. To some degree, what is written in the Zohar seems to imply that this inner chamber was actually a spiritual abode of darkness, as if Moses was brought face to face with the power of the serpent that sustained Pharaoh and all of Egypt. The only reason that this would be necessary is to break that power through G-d’s might.

Moshe may have also felt some trepidation about confronting Pharaoh within the court this time. Having grown up in the previous Pharaoh’s court, he knew full well the level of darkness in the form of idolatry, present within Pharaoh’s inner chambers. The servants of Pharaoh were well skilled in the ways of darkness associated with these deities. Their so-called powers were not from G-d; rather, their strength was dependent upon the sitra achrah, literally, “the other side.” This is why the Zohar refers to Pharaoh’s inner chamber as the abode of evil; for in the absence of G-d, there is only evil.

Yet, H’Shem reassured Moshe, that He would be present with Him, even in this darkest of abodes. At this point, Moses, accompanied by Aaron, delivered the warning for the eighth plague – the plague of locusts. The description of the plague was severe enough that “Pharaoh’s servants said unto him: ‘How long shall this man be a snare to us? let the men go, that they may serve the L-RD their G-d, knowest thou not yet that Egypt is destroyed?” (Exodus 10:7, JPS 1917 Tanach). It is the nature of evil, that when it lifts up its ugly head, it does so in insolent pride against G-d – for Pharaoh did not relent.

Search Within the Darkness

“And the L-RD said unto Moses: ‘Stretch out thy hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.’ And Moses stretched forth his hand toward the heaven; and there was a thick darkness in all the land of Egypt three days; they saw not one another, neither rose any from his place for three days; but all the children of Israel had light in their dwellings.”– Exodus 10:21-23, JPS 1917 Tanach

Or HaChayim explains that, according to certain rabbinic commentators, the darkness that originated in a heavenly place, may be likened to the description, found in psalms, “He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12, JPS; Shemot Rabbah 14). This verse conveys the understanding, that, H’Shem, who is surrounded by atmospheric darkness, is hidden within those phenomena. This may explain why Moshe raised his hand to the sky, instead of his staff. “Inasmuch as the darkness was of a supernatural kind, Moses did not consider it appropriate to raise his staff against supernatural phenomena” (Ohr HaChayim on Exodus 10:23, sefaria.org).

Another view likens the darkness that encompassed Egypt for three days, to the darkness of purgatory (Or HaChayim on Exodus 10:23; sefaria.org). Or HaChayim comments that both views may be feasible, within the context of the plague’s duration. According to Rashi’s rendering, there were two sets of three-day periods of darkness, since each plague always lasted for a week. So, during the first three days, no person could see another; and, during the second three days, “no one could get up from where he was.” (The third day of darkness occurred at the encampment of the Egyptians, who had pursued B’nei Yisrael to the edge of the Sea of Reeds).

Light Within the Darkness

parashas Bo 5781

Or HaChayim explains that, according to certain rabbinic commentators, the darkness that originated in a heavenly place, may be likened to the description, found in psalms, “He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12, JPS; Shemot Rabbah 14). This verse conveys the understanding, that, H’Shem, who is surrounded by atmospheric darkness, is hidden within those phenomenon. This may explain why Moshe raised his hand to the sky, instead of raising his staff. “Inasmuch as the darkness was of a supernatural kind, Moses did not consider it appropriate to raise his staff against supernatural phenomena” (Ohr HaVhayim on Exodus 10:23, sefaria.org.

Another view, likens the darkness that encompassed Egypt for three days, to the darkness of purgatory (Or HaChayim on Exodus 10:23; sefaria.org). Or HaChayim comments that both views may be feasible, within the context of the plague’s duration. According to Rashi’s rendering, there were two sets of three day periods of darkness, since each plague always lasted for a week. So, the during the first three days, no person could see another; and, during the second three days, “no one could get up from where he was.” (Incidentally, the seventh day of darkness occurred at the encampment of the Egyptians, who had pursued B’nei Yisrael to the edge of the Sea of Reeds).

How might these considerations be understood, in a manner of rendering some significance to the comments, beyond their face value? If we consider that H’Shem, Who is surrounded by dark clouds, refers as well to our inability to draw close to Him, unless we enter a place of unknowing, wherein we need to let go of our intellectual understanding of Him, we are gaining understanding of the nature of His essence, as well as our relationship to Him. The Egyptians were not able to see beyond the darkness; yet, the Children of Israel, who had light in their dwellings, were also closer to G-d than their neighbors. Moreover, without a connection to G-d, we live in a type of purgatory; as opposed to being aware of the lofty nature of G-d.

Darkness Crushed

B”H “And the L-RD said unto Moses: Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them.’” – Exodus 10:1, JPS 1917 Tanach According to the Zohar, when Moses entered Pharaohs inner chamber, considered to be the […]
parashas Bo 5780 — Inspired Torah