Shabbat Table Topics – Parashat Bo/0/en
Shabbat Table Topics – Parashat Bo
Do Two Wrongs Make A Right?
Twice in the early chapters of Shemot, Hashem seems to command the nation to deceive Paroh and/or the Egyptians. Hashem tells Moshe to ask Paroh for only a three day furlough in the Wilderness while His real intent is for them to leave for good. Later, he instructs the nation to request items of gold and silver from their Egyptian neighbors even though the objects are not to be returned.
- Why isn't Hashem upfront with Paroh about His plans? What was gained by requesting just a short holiday? And finally, was Paroh really duped? [What evidence suggests that he was or was not?]
- When the Egyptians gave of their vessels did they intend them as loans, anticipating that the Israelites would be returning, or as outright gifts knowing full well that the Israelites were leaving forever? If the latter, should not the Israelite's actions be considered theft?
- In each of the above cases, do you think that the duplicity was justified? Why or why not? In general, when is deception of the enemy allowed? Does the fact that you are unjustly treated, allow for you be dishonest in return?
Mitzvot for the Masses?
Is it possible that certain commandments are only given due to the beliefs of the masses, even when those beliefs are wrong?
- Ibn Kaspi posits that the blood of the Pesach that was smeared on the doorposts had no effect on either Hashem or the destroying angel, but was intended merely to allay the fears of the Israelite masses. The people (erroneously) believed that blood was a panacea to allay tension and so Hashem went along with their perception so as to prevent panic during the Plague of the Firstborns. For elaboration (and other understandings of the ritual), see Purpose of the Pesach.1
- For other examples where commentators make similar claims, see Shadal ragarding the "evil eye" in Half Shekels – For Census or Tabernacle? and Rambam's understanding of sacrifices in Purpose of the Mishkan.
prophetic Authority
In two instances in Parashat Bo, Moshe speaks in the name of Hashem and invokes Divine authority, even though there is no previous record of Hashem having communicated the content said in His name. In Chapter 10, Moshe confronts Paroh on Hashem's command but, seemingly on his own initiative, announces the Plague of Locusts in Hashem's name. Similarly, in Chapter 11, though Hashem tells Moshe that there will be one final plague, it is Moshe who announces that it will kill the firstborn.
- Is it possible for a prophet to speak on his own initiative, and to then attribute that speech back to Hashem? Or, must one assume, that despite the textual silence, Hashem must have given directions beforehand?
- How much autonomy does a prophet have in general? Is he simply Hashem's mouthpiece or is he allowed to act on his own? If the latter, is it possible for the prophet to make a mistake? See Invoking Hashem's Name Without Explicit Divine Sanction.
