From:          "Yeshivat Har Etzion's Israel Koschitzky Virtual Beit Midrash"
Subject:       INTPARSHA -13: Parashat Shemot

                     YESHIVAT HAR ETZION
        ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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              INTRODUCTION TO PARASHAT HASHAVUA
                             
                    by Rav Michael Hattin
                             
                       PARASHAT SHEMOT

           Parashat Shemot - Pharaoh the God King
                             
                             
Introduction

Firmly  established in the land of Goshen, the  children  of
Israel  enjoy a privileged status as long as Yosef  and  his
memory  remain  alive.  With his demise, a new  era  begins,
ushered  in by a change of leadership and by a corresponding
change  of policy.  "A new king arose over Egypt,  who  knew
not  Yosef."   This Pharaoh is quick to unleash an insidious
process   that   benignly  begins  with  national   service,
progresses   quickly  into  forced  labor,  and   eventually
culminates  in  the brutal oppression and dehumanization  of
the Hebrews.

Thus begins the Book of Shemot, the story of the forging  of
the Jewish people.  The basic outline of the narrative is of
course  well  known and well loved, for the  themes  of  its
struggle  are  universal.  As readers of the biblical  text,
however,  we  often  tend to overlook the  geographical  and
historical  framework  of  the pertinent  personalities  and
relevant  events.  In  so doing, we  unwittingly  forfeit  a
critical  dimension of understanding and appreciation.   Let
us  therefore  consider the details of the  account  from  a
broader perspective.


The Nile River and the Biblical "Mitzrayim"

The  land  of  Egypt, looming large on the horizons  of  the
Hebrew Bible, is the geographical backdrop against which the
epic of the Exodus unfolds.  It is an arid land, situated at
the  northeastern tip of the African continent.  The hot and
dry  winds  of  the  Sahara desert blow  across  its  barren
expanse, a parched and unforgiving plateau of rock and sand.
The  monotony of the landscape is relieved only by the blue-
green  waters of the Nile River, a life-giving  artery  that
originates  in  the  vast  lakes of  the  African  interior.
Rising   and  falling  according  to  an  annual  cycle   of
inundation  precisely documented by an  expectant  populace,
the river is the source of life for the Nile valley. Cutting
a   long,  narrow,  but  verdant  swath  through  the  harsh
landscape,  the  Nile  suddenly broadens  as  it  nears  the
Mediterranean Sea.  At ancient Memphis, the river  fans  out
to form a broad triangular marsh known as the Delta.

This  ancient land, one of the cradles of civilization,  was
traditionally   divided  into  two   main   regions,   known
respectively as Upper and Lower Egypt.  Upper Egypt began at
the  first cataract of the Nile River at Aswan.  Its  arable
land,  which was intensively farmed, consisted of two narrow
strips  of  black earth that straddled either  side  of  the
river.   The Delta was known as Lower Egypt, and its climate
and topography were considerably less severe.  Early on, the
two lands were united under the rule of a single monarch and
remained inseparable throughout Egyptian history.   What  is
important  to  bear  in mind is that  the  survival  of  the
ancient Egyptian was completely dependent on the caprices of
this river.  It is therefore not at all surprising that  the
Nile River was worshipped as a god.

The  centrality  of the river is actually reflected  in  the
biblical name for Egypt, which is 'Mitzrayim.'  The root  of
this  word  is  MTzR, containing a stem (TzR) that  connotes
narrowness  or constriction.  By extension, a  MtzR  is,  in
Jewish legal texts, a boundary line or more generically  the
narrow strip that edges one's fields (hence the 'dina de bar
metzra'  of  property law).  The 'ayim' ending, rather  than
signifying the plural, in fact indicates 'two of something,'
such   as  'yadAYIM'  (two  hands),  'einAYIM'  (two  eyes),
'oznAYIM'   (two  ears),  'raglAYIM'  (two  legs).     Taken
together,  Mitzr-ayim therefore yields 'two  narrow  strips'
and  is  a  particularly apt description  of  its  habitable
topography.


The Sun and the Sun God

The  second primary component of Egyptian existence was  the
sun.   In a land in which rainfall or cloud cover are almost
unknown,  the constant and predictable sun cast its radiant,
brilliant  light  upon  every facet  of  Egyptian  vitality.
Though thoroughly polytheistic, Egyptian culture nonetheless
held  a  special  place for the veneration  of  the  sun,  a
powerful god whose favor was sought throughout every  period
of Egyptian history.

In  a  land of absolutes, in which strong central government
was  a prerequisite for fair and efficient management of the
River,  it  was almost inevitable that a powerful monarchial
system  should develop.  The Pharaoh was therefore a supreme
autocrat,  and early on the doctrine developed that  he  was
the  direct descendant of the sun god himself.  His subjects
regarded Pharaoh as a god incarnate, who could secure  Egypt
from   earthly  and  cosmic  threats  through  his  personal
intervention.   The title 'Pharaoh,' which was used to refer
to  every  Egyptian king, is a derivation of the  two  words
'per  aa'  meaning  'Great  House.'   It  was  an  honorific
circumlocution analogous to our use of the expressions  'the
White  House  denied  the rumors...' or  'Buckingham  Palace
refused to comment...' when in fact we are referring to  the
heads of state who inhabit those edifices.

Although   the  Egyptian  pantheon  contained  a  vast   and
confusing array of major and minor gods, it was the triad of
the  Nile, the sun and the Pharaoh himself, that wielded the
most  direct  influence  over the  everyday  lives  of  most
Egyptians.    Let  us keep this in mind as  we  continue  to
explore the early parashot of Sefer Shemot.


The Descent to Egypt - The Historical Framework

According to traditional Jewish chronology, the Exodus  from
Egypt took place in the year 1312 BCE (corresponding to  the
year 2448 on the Jewish calendar).  Using Avraham's year  of
birth as a reference, which took place in the year 1812  BCE
(1948  on  the Jewish calendar), it is possible to  pinpoint
the  descent to Egypt as taking place in the year 1522  BCE.
Yitzchak's  birth occurs when Avraham is one  hundred  (1712
BCE),  Yaacov's birth takes place when Yitzchak is 60  (1652
BCE),  and Yaacov announces to Pharaoh at his audience  that
"the days of my life are one hundred and thirty years" (1522
BCE).    While   the   attempt  to  correlate   conventional
chronology   with   biblical   chronology   raises   serious
difficulties  that are beyond the scope of this  article  to
resolve,  for the period under discussion a rough  agreement
may exist.  In fact, a number of details in the narrative of
the Torah seem to corroborate the conclusion that the ascent
of  Yosef  to greatness and the subsequent descent to  Egypt
took place during this time.

Let us assume that Yosef's rise to prominence as Viceroy and
the  subsequent  descent to Egypt take  place  in  the  16th
century  BCE.   This would correspond with the  end  of  the
period of Egyptian history known as the age of the 'Hyksos,'
which  lasted  from about 18th century BCE to  approximately
the  middle  of  the 16th century BCE.  The Hyksos,  or  so-
called  'Shepherd  kings,' were foreign invaders  from  Asia
Minor  who  overpowered the native Egyptian kings by  making
excellent  use of the chariot warfare that they  introduced.
Seizing  the  throne  of the Pharaohs,  they  ruled  from  a
capital that they established in the Delta.

Yosef's  rise  to position of Viceroy in spite  of  his  own
Semitic  origins, in a society that tended to be homogeneous
and  markedly xenophobic, is much more plausible if in  fact
it  transpired  during the reign of these  'foreign'  kings.
Moreover,  it becomes clear from the Torah's narrative  that
Yosef's residence, the palace of the Pharaoh, as well as the
land  designated for the settlement of his family  (the land
of  'Goshen')  are all located in the Delta region.   Is  it
mere  coincidence  that  Pharaoh  instructs  that  Yosef  be
paraded  in  his "second royal chariot" as  a  mark  of  his
authority?   Furthermore,  is  it  not  curious  that  Yosef
instructs  his  brothers  to  relate  that  they  have  been
"shepherds from their youth"?  Tending flocks was a vocation
not  well  tolerated  in Upper Egypt, for  the  scarcity  of
agricultural  land and its consequent intensive  cultivation
precluded  the  designation of  large  tracts  of  land  for
grazing.   The  situation in the Delta,  however,  was  less
acute; Yosef realizes that his family and their flocks  will
be  not  only more comforin Lower Egypt, but also closer  to
the centers of control.


The Dawn of the Enslavement

After  a  period  of about one hundred and fifty  years  the
Hyksos  domination  came  to a close,  with  their  forceful
ouster by the powerful Pharaohs of the 'Eighteenth Dynasty.'
Their  overthrow  ushered in the period of Egyptian  history
known  as  the  New  Kingdom, and  during  this  time  Egypt
achieved  its  imperial  apogee.  With  the  demise  of  the
Hyksos,  a  reaction against foreigners and their influences
was  for  a  time  felt  in the palace  halls.   Dating  the
beginning  of  the  enslavement to this period  seems  quite
plausible,  and  would  best explain  the  cryptic  biblical
assertion  that  "there arose a new  Pharaoh  who  knew  not
Yosef."  We are told at the beginning of the Book of  Shemot
that the Hebrews are pressed into national service and slave
labor,  and are set building store cities, fashioning bricks
and  working  in the fields.  This situation  continued  for
some time, and was not relieved until the Exodus occurred.

The  most intriguing question concerns the identity  of  the
Pharaoh  of the oppression and Exodus, who is not identified
by  name  in  the text of the Torah.  A number of allusions,
however, seem to point to Rameses II, who ruled for most  of
the  13th  century  BCE.   This  indefatigable  builder  has
bequeathed   to  posterity  some  of  Egypt's  most   famous
monuments, such as the completed  hypostyle hall at  Karnak,
additions to Luxor, and the Ramasseum at Thebes.   He  ruled
from  Tanis,  his capital that he established in  the  Delta
region,  where  Israelite  labor  would  have  been  readily
available.   The Torah does in fact refer to the  Israelites
being  set  to work constructing the store cities of  "Pitom
and  Raamses."  A measure of this Pharaoh's personality  may
be gauged by a cursory evaluation of the famed Temple of Abu
Simbel,  which  he  erected deep in the  Sudan.   A  massive
edifice,  it is hewn out of the living rock and its entrance
is  flanked  by  four  colossi, two on either  side.   These
massive  carved  figures are each about 25 meters  high  and
tower  over  the  approach to the temple.  Most  remarkable,
they  are  four  identical  representations  of  Rameses  II
himself!


Pharaoh's Anonymity

Why is it that a significant figure such as Rameses II or  a
Pharaoh  like  him is not identified by name in  the  Torah?
The  answer  lies in understanding the Torah's technique  of
gauging  a  person's  accomplishments,  which  is  in  sharp
contrast  to  the conventional method.  For  the  historian,
dimensions  of  a  leader's  greatness  are  determined   by
surveying   the   extent  of  his/her  military   conquests,
acquisition  of wealth, political influence, and  rule  over
the  masses.   The cultural historian will also  include  an
analysis of public monuments, building projects and artistic
or  literary  accomplishments.  According to  all  of  these
tests,  Rameses II was a great and memorable  monarch.   His
exploits  on  the  field  of battle  and  in  the  realm  of
architecture  solidified Egypt's position of preeminence  on
the world stage.

Nevertheless, the Pharaohs of this period are  presented  by
the  Torah  not as enlightened and accomplished  rulers  but
rather   as  oppressive,  cruel  demagogues  with   arrogant
dispositions and  delusions of grandeur.  The Torah  is  not
interested  in  their  exact identity  and  overlooks  their
personal   names.    Their  material   accomplishments   are
associated  not  with glory but with infamy,  for  they  are
raised  up  on  the broken backs of oppressed  slaves.   How
fitting  that  Rameses'  name, which  he  carved  with  such
resolve  on  every  temple, obelisk and  statue  set  up  to
perpetuate his renown, should be absent from the text.   How
appropriate that his appellation, which excitedly fills  the
accounts  of ancient Egyptian history, is missing  from  the
Torah's purview, in which distinction is predicated on moral
integrity and 'fear of God.'

"Pharaoh  said to the midwives whose names were  Shifra  and
Puah: 'When you assist at birthing the Hebrews, if the child
born  is  male, then kill him.  The midwives feared God  and
did not do as Pharaoh commanded, but preserved the boys...On
account  of  their fear of God, He made for them  houses..."
What  a  telling  polarity is here  preserved!   The  mighty
Pharaoh, whose rule is absolute and whose demeanor  is  that
of  a god, commands that the Hebrew children be killed.  His
identity,   however,  the  name  that   would   assure   the
immortality which he so craves, is obscured.  The  midwives'
names  in  contrast, which in all historical accounts  would
have  at  most  merited a minor footnote, are carefully  and
lovingly  spelled  out.  Their greatness  is  predicated  on
their  willingness to 'fear God' and do what is  right;  not
even  the decree of a god king can awe them into submission.
The  'houses' that God makes for them as a result  of  their
moral   fortitude,  will  far  outlive  Pharaoh's   maniacal
monuments of stone.


The Significance of the Title

Bearing   this  contrast  in  mind,  let  us  consider   the
significance of the word 'Pharaoh.'  As pointed out earlier,
it is an Egyptian word combination meaning 'Great House' and
constitutes  yet  another reference to grand  buildings  and
impressive structures.  The Hebrew equivalent of 'par'oh' is
nothing  more  than a transliteration of the Egyptian  term.
Since  it  is a transliterated word, there are a  number  of
possible  renditions  that would  have  been  acceptable  in
biblical Hebrew.  It could have been spelled 'PaRO'  (ending
with   a  'vav'),  or  'PaROh'  (ending  with  an  'aleph').
Instead, the Torah spells it 'PaRO'H,' ending with an 'ayin'
and 'heh.'

This is not without significance, for the biblical root PRO'
occurs  in  other  contexts  in which  it  connotes  'loose'
(Bemidbar   5:18  "he  shall  untie  [uPhaRA]  her   hair"),
'unlimited'  (Shemot 32:25 "Moshe saw that the  people  were
behaving  without  constraint  [PhaRuA']"),  or  'unbounded'
(Mishlei/Proverbs   15:32  "he  that  casts   off   [PoReA']
instruction despises his own soul, but he that heeds reproof
acquires  understanding").   This  indicates  that   Pharaoh
represents  an  archetype, the human being that  refuses  to
live  according to limitations and constraints imposed by  a
Higher Sovereign.  Pharaoh is not only a god in the eyes  of
his  subjects,  but possesses divinity in his  own  eyes  as
well.   Thus, he is free to behave without moral compunction
in his self-interested drive to achieve enduring and eternal
fame.   Or  to recall the words that he himself  employs  to
rebuff  Moshe's first attempts to secure the release of  the
Israelites,  "who  is Hashem that I should  hearken  to  his
voice  to  free Israel?  I do not know Hashem,  nor  will  I
release Israel!"

In  many ways, the contest between the Israelite slaves  and
Pharaoh, the midwives and Pharaoh, Moshe and Pharaoh and for
that  matter  between the invisible Hashem and Pharaoh,  are
all  variations of the same struggle.  In it, the  seemingly
powerless protagonist who stands shorn of any material might
or  prestige,  is  pitted against the most  potent  temporal
sovereign  of  the  ancient  world's  greatest  empire.  The
encounter seems lopsided in the extreme, for who can prevail
against  the Pharaoh's omnipotence?  As the account unfolds,
however,  it becomes apparent that perseverance and ultimate
success  are secured not by physical monuments or  monoliths
to  self-aggrandizement, but rather  by  moral  courage  and
spiritual  fortitude.   In  the end,  it  is  the  force  of
justness that prevails, while the adversary's impressive but
lifeless works of stone are buried by the sands of time.

The  English poet Shelley captured some of these  sentiments
in his poem 'Ozymandias,' the title of which is actually the
Greek   corruption   of  'Rameses'   and   refers   to   the
indefatigable builder of whom we speak:

I met a traveler from an antique land
Who said: "Two vast and trunkless legs of stone
Stand in the desert.  Near them, on the sand,
Half sunk, a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal these words appear:
'My name is Ozymandias, king of kings,
Look on my works, ye Mighty, and despair!'
Nothing beside remains.  Round the decay
Othat colossal wreck, boundless and bare,
The lone and level sands stretch far away."

Shabbat Shalom


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