The plagues, which form the main topic of our parasha, are seen by some midrashim and parshanim as a symbol of a morally deteriorating society. Right at the outset, the midrash suggests that there were Egyptians who, seeing a Hebrew drinking water during the plague of blood, would put their lips to the cup and try to drink with him. Conversely, there were Hebrews who, seeing an Egyptian drinking blood, would do the same.

These were, respectively, the Egyptians who discerned the water of life and truth, even in the midst of a society ruled by a dictator who spewed death and falsehood; and the Hebrews who were so enamored of the dominant culture that they continued to embrace it even when it turned violent and corrupt.

Such Egyptians, included the midwives (Hazal are divided over whether they were Hebrew women or Egyptian), Pharaoh’s own daughter and his closest advisers.  The midwives, who brought life into the world, stood in awe of God, the source of life, and they saved the Hebrew male children alive, courageously defying the king’s order.

Pharaoh’s daughter, of course, courageously defies both her father and her king. The midrash names her Bitya, suggesting that despite her biological father being Pharaoh, her moral and spiritual father was God.

Pharaoh’s advisers also courageously defied the king, first  catching his attention by asking rhetorically, “how long will this man [Moses] be a snare unto us?” and then quickly adding, “let the people go. Can’t you see that Egypt is being destroyed?” They don’t say, “Can’t you see that you are destroying Egypt”? They don’t have to.

But Pharaoh plunges on blindly, thereby plunging Egypt into darkness, in which “no man saw his brother, and none stood up.” That, states the midrash, is the essence of the darkness:a situation in which, because of fear and ignorance, nobody sees his brother and nobody stands up.

As for the Hebrews who placed their lips to the bloody cup, they, according to Hazal, perished during the plague of darkness. And how did the Egyptians survive, despite their being unable to move for three days, even to secure food and water? The Hebrews who allowed them to drink water from their cup during the plague of blood, now, according to the midrash, not only “had light in their dwellings”, but wherever they went, and, therefore, were able to again bring the Egyptians life giving water, and food..

Yet, despite all these exemplary acts, and despite Pharaoh’s moments of truth–”…HaShem hu haTzakik….,uverachtem gam otee….,etc.”–the conclusion, as we well know, is played out when Pharaoh and his army drowned in the dark waters of  the Reed Sea.

At this season I can almost see  the Christmas lights of Bethlehem. But their message of “Peace on Earth, Good Will to Men” is overshadowed by the darkness of fear that prevails in our region, and deters many of those who seek to draw closer to the fulfillment of that message, from seeing their brothers, or half brothers, and from standing up.

But, as there was a fruitful, mutually cooperative relationship between Joseph and a courageous Pharaoh, which preserved the region in life, and as we have a peace agreement with modern day Egypt, as well as Jordan, so  may we one blessed day join hands, proclaiming, Peace on Earth Good Will to Men, and Or hadash al tzion tair, vnizkeh kulanu meherah l’oro….”   Ken yehi ratzon.

Recent Articles by Rabbi Ben Hollander

• Vaera: Peace on Earth Good Will to Men - January 3rd, 2008
• Qedoshim: Striving to be holy - May 5th, 2006

Categories: Vaera
Tags: agreement, Bo, human rights, order, palestinians, peace, settlers, truth