Beth Elohim Messianic Synagogue
Parasha #15: Bo (Go) Sh’mot (Exodus) 10:1-13:16
Haftarah: Yirmeyahu (Jeremiah) 46:13-28
B’rit Chadashah: Revelation 16:1-21
Four hundred years had passed since Yosef moved his family to Egypt. The descendants of Avraham now numbered over two million. The new pharaoh knew nothing of Yosef or what he had done (Ex. 1:8). Instead of inquiring about Yosef and the events of his life during his predecessor’s reign, he became fearful because of their sheer numbers and a concern that the Egyptians could not win in a war with the Israelites. The solution was to make the Israelites slaves. Unfortunately for Pharaoh, who was also the king of Egypt, was surprised that even with slavery and harsh treatment, the Israelites continued to multiply and spread. This prompted Pharaoh to order the Israelite midwives to kill any male babies born. The midwives were G-d fearers and did not follow through with the order and G-d blessed them. Finally, Pharaoh ordered that every newborn Israelite baby boy be thrown into the river (Ex. 1:22). The phrase “thrown into the river” actually means to “expose in the Nile.” The Septuagint translates this phrase as “cast into the river.” The Chumash translates the phrase as “Every son that will be born- into the River you shall throw him!”
There is no specific information that describes how many if any of the Hebrew baby boys were thrown into the Nile which may have been considered a sacrifice to the Nile since it was a G-d to the Egyptians or may have been placed in baskets and sent down the river to die when the baskets became flooded. We may deduce that because there are no translations of the phrase “throw into the Nile” that support a possibility of placing the infant boys in a basket then placing them in the Nile, we are prompted to look elsewhere for a possible source of Yocheved’s idea to place baby Moshe in a basket before placing him in the Nile.
Yocheved’s idea to place Moshe in a basket may parallel an ancient tradition that is never mentioned anywhere else in the Bible and parallels legends of other heroes, some of which predate the Bible. An example is that of Sargon of Akkad who was born in secret and exposed in a reed basket sealed with pitch and placed in a river, later to be found eventually becoming the king. In an Egyptian legend, the god Horus was endangered as an infant by the god Seth and was hidden but no abandoned in a papyrus thicket on the Nile delta by his mother Isus to save him. Indeed, the basket Yocheved made of papyrus coated with pitch which was the material used in Egyptian boatmaking. A small basket hidden among papyrus reeds that could grow to 16 feet in height would provide good camouflage for her baby boy. Knowing there was nothing else she could do under Pharaoh’s order, she made the basket and placed Moshe in a place on the river that was concealed and protected.
G-d rewarded Yocheved’s courage and hope by having Moshe rescued from the Nile, orchestrating the events of his life whereby G-d would use him to be the one who would, under G-d’s instructions and guidance, rescue G-d’s people from Egypt. G-d’s omniscience and detailed plan for His people then, now, and in the future revealed as just one of many examples whereby He uses the cultural, religious, and secular environment surrounding the immediate situation for His glory. In this case, blessing Yocheved by having Pharaoh’s daughter see and rescue Moshe, having Moshe’s sister Miriam witness the rescue, and Miriam’s success with her suggestion that a nurse be found to care for the baby Moshe. The pinnacle of this event was that Yocheved was reunited with Moshe and was able to nurse and raise him until he went into Pharaoh’s house.
To increase our understanding of the events described in our parashah and any narratives in G-d’s Torah, we need to place the object of our study in the proper context. Throughout the book of Exodus, we read about this Pharaoh or that Pharaoh throughout our parashot, but seldom if ever do we consider the surrounding culture, the “players,” and the religious traditions and beliefs of the surrounding nations in relation to where the Israelites were at a specific time in history.
In an example using the omission of Pharaoh’s name in the Exodus story, we find at least three possibilities. The absence of Pharoah’s name may be understood by examining the practices used in writing about an event during Moshe’s time. The absence of identifying Pharaoh by name may be attributed to theology. That is, it is not so important to know who the pharaoh was but who was/ is the G-d of the Exodus? Pharaoh not only rejected Moshe’s request to allow the Israelites to go to the desert and worship G-d, but he also denied knowledge of YHVH. Indeed, the order to throw the male Hebrew babies into the Nile may have been an act of Pharaoh’s part to appease the god of the Nile (Hapi) who was responsible for fertility and abundance. Therefore, one possibility for Moshe omitting the name of Pharaoh was that he was avenged, denying him any notoriety. We must also realize that it was also a standard practice during the timing surrounding the Exodus to leave enemy kings unnamed on official records.
Another possibility for the omission of Pharaoh’s name in the Exodus narrative is found in Exodus 7:5 where we are told that G-d’s “message” was directed to the Egyptians rather than to Pharaoh. The battle that continued through the days of Moshe and Pharaoh was not between YHVH and Pharaoh, but YHVH and the gods of Egypt who were proven to be powerless. The G-d of Israel said, “And against all the gods of Egypt I will execute judgments- I am YHVH.” This position is supported by Jethro’s statements, who was Moshe’s father-in-law and who had just heard the first-hand account of all the events. In Exodus 18:11 we read “Now I know that the L-rd is greater than all the gods; because in the very thing in which they were proud, he proved to be above them.” Jethro understood that YHVH alone is divine, proving this to Israel, to Egypt, and to the rest of the Ancient Near East through G-d’s victory/superiority in the battle with the gods of Egypt and the miraculous event of the Exodus.
Although the debate about which pharaoh was involved in the Exodus continues to plague biblical scholars and archaeologists among others interested in Biblical history, we must ask ourselves if a definitive answer is discovered, what difference will it make concerning our spiritual walk with the hope of salvation at the judgement? The challenges of ancient historical research make it impossible at this time to say with certainty which pharaoh was ruling at the time of the Exodus. Perhaps G-d intentionally allowed Moshe to simply follow the literary norms of the time or used such anonymity and inconclusiveness to encourage the reader toward deeper exploration of G-d’s Word. As previously proposed in this lesson, it is not important to know who pharaoh was but who the G-d of Israel is. We must prioritize our studies to what is important. referring to Ecclesiastes 12:13-14 “Now all has been heard; here is the conclusion of the matter: Fear G-d and keep His commandments, for this is the duty of all mankind. For G-d will bring every deed into judgment, including every hidden thing, whether it is good or evil.”
Moving to Chapter 12 and 13 we receive guidance and mandated instructions concerning the Passover and how it is to be celebrated annually on G-d’s designated day. We are able to simplify our understanding and support our observation of G-d’s designated times because He sets the calendar “ … You are to begin your calendar with this month; it will be the first month of the year for you. How do we know which month? The book of Enoch 72:8-32 gives an accurate calculation of how many days are in a month. We are told that there are 30 days in 8 of the months and 31 in the other four. This gives us 12 months and 364 days. This number of days in each month is confirmed in the book of Jubilees. We are also told in the book of Jubilees that the days of the appointed times would be put out of order of the biblical calendar is not followed (Jubilees 6:33). The book of Enoch tells us that the year begins when we find equal parts day and equal parts night, which is the day of the Spring Equinox. It falls on the same times every year and takes place on one day to start the Spring. This is the first day of the Hebrew month. This is when Pesach is to be celebrated.
To find the first day of the year we must first identify the day of the Spring Equinox. Then start the beginning of the year on the fourth day (Wednesday) which is according to G-d’s established time. Accordingly, Pesach (Passover) is always on a Tuesday evening which starts the 14th day of Nissan/Abib with the Feast of Unleavened Bread ushered in after sunset on the 14th of the month lasting 7 days (Exodus 12:15-20). Obedience to the observation/celebration of Pesach is such a priority in G-d’s plan for true believers that He states the following twice. Speaking of Pesach, “Moreover, it will serve you as a sign on your hand and a reminder between your eyes, so that Adonai’s Torah may be on your lips, because with a strong hand Adonai brought you out of Egypt. Therefore, you are to observe this regulation at its proper time, year after year.” Again G-d said through Moshe in Exodus 13:16 “This will serve as a sign on your hand and at the front of a headband around your forehead that with a strong hand Adonai brought us out of Egypt.” Note: G-d mandates true believers celebrate Pesach “at its proper time, year after year.” No individual, church or other organization is authorized to change G-d’s designated times and dates. Woe to those who have and continue to do so: “ I warn everyone hearing the word of the prophecy in this book that if anyone adds to them, G-d will add to him the plagues written in this book. And is anyone takes anything away from the words in the book of this prophecy, G-d will take away his share in the Tree of Life and the holy city, as described in this book” (Rev. 22:18-19).
Haftarah: Yirmeyahu (Jeremiah) 46:13-28
Our Parashah is complimented by prophecy describing another defeat for Egypt that will take place eight centuries later. While Egypt was competing for world domination, Nebuchadnezzar of Babylonia would totally defeat them. Jeremiah described Egypt’s hopelessness against Babylon, after making clear the reason for Egypt’s defeat was a result of their haughtiness and rejection of G-d’s dominion. This haftarah ends with the good news that Jacob (Israel) need not fear. Although Jacob will be punished for past transgressions (and that is why the name Jacob is used instead of Israel), his enemies will be destroyed. Jacob will survive and become stronger than ever. However, their survival is dependent on service of G-d. This is no different from our salvation process that begins with repentance and reconciliation to G-d through Yahshua’s sacrifice (See Rom. 3:25; 2Pet. 1:9). When we strive to follow G-d’s Torah out of love and obedience, we have His assurance that we will emerge triumphantly in the end. We are also told that “I will finish off all the nations where I have scatter you. However, you I will not finish off, I will discipline you as you deserve, but not completely destroy you” ( Jer. 46:28). This statement certainly alludes to difficult times ahead in the United States and the other countries of the diaspora. Even so, G-d promises those who love him: “ Don’t be afraid, Ya’akov my servant,” ‘ says Adonai, “ for I am with you” (Jer. 46:28).
B’rit Chadashah: Revelation 16:1-21
1 The seven bowls of G-d’s fury spoken of in Chap. 15:1,7-8, contain the third set of seven judgments in this book, the others being the seal judgments, and the shofar judgments. The bowl judgments are poured out in this chapter.
2 Similar to the Anthrax plague that affected only the Egyptians in Ex. 9:8-11, these sores appear only on unbelievers (the people who take the mark of the beast and worship its image). Verse 11 speaks of arrogance equal to that of Pharaoh. Despite the pain of the sores, these people remain hardened. They never turn from their sins to glorify G-d (v. 9) but curse him to the end (v.21). They exercise their free will and G-d allows it!
5 O HaKadosh used in this verse is a term applied to Yahshua as Messiah
as evidenced by Acts 2:27, 13:35, quoting Psalm 16:10.
9-10This is the B’rit Chadasha’s most cogent description of the usual behaviour pattern of those who totally harden their hearts toward G-d as did Pharaoh. They curse the Name of G-d instead of turning from their sins and giving Him glory. This is in direct rebellion to His stated purpose for humankind; to glorify Him so the nations will know He is Adonai. Being antinomians, anti-Torah, and materialistic, they remain unrepentant.
12-16 The sixth bowl dries up the Euphrates so that the kings from the east can cross over to attack. The unclean spirits looked like frogs but are
miracle-working demonic spirits who go out to the kingdoms of the world to assemble them for the final battle at Armageddon. Yahshua
inserts a reminder that He is coming like a thief in the night, and that we must remain steadfast in Torah even then.
17-21 The seventh bowl reveals flashes of lightning, thunder, and the greatest earthquake known to man. The Great Babylon is made to drink the cup of G-d’s fury. Every island and mountain disappear. Seventy-pound hailstones fall on the people, yet they still curse Him (Always somebody else’s fault!). Note the statement that “great city was split into three parts” refers to Jerusalem! (Jeremiah Chapter 25). There is a debate about whether this applies to Bavel and/or Jerusalem. However,
after reading the text closely and looking at the sentence structure, I believe this scripture is speaking of judgment on Jerusalem and it is split into three parts. Regardless, we will be held accountable for our sins; either in the form of temporal punishment, or the loss of rewards in the world to come, just as were the Egyptians, Pharaoh, and those Israelites who rebelled against Adonai in the desert.
It is no accident that in this parashah, the section that deals with the culminating plagues and the Exodus should turn three times to the subject of children and the duty of parents to educate them. As G-d’s talmidim (disciples) we believe that to defend a country you need an army guided by G-d, and to defend a civilization you need education. Freedom is lost when it is taken for granted. Unless parents (or clergy who properly teach G-d’s Torah) hand down their education and experiences to the next generation through the filter of G-d’s Torah, the story of freedom and how to handle adversity is lost. What is fascinating in G-d’s Torah is the way it emphasizes the fact that the children must ask questions. This is mentioned in Ex. 12:26-27; Ex. 13:14). It is the duty of parents and teachers to encourage children/students of any age to ask questions. It is of little value to attend a class of any kind unprepared. The information will not be retained. It is a religious obligation to teach children/students to ask questions and explore their innate sense of wonder. This is how they and we grow (See Deut. 6:4-11).
Messianic Judaism is not a religion of blind obedience. It is the faith system taught by Yahshua to His talmidim (disciples) then and now. Our highest priority should be to continually pray ask, seek and knock with a primary goal of growing closer to _d through His Torah
Just as the children of Israel were preparing to leave Egypt and begin their walk with G-d, Moshe tells the people to hand down this memory to their children as commanded by G-d through the mandate of celebrating Pesach. Indeed, during the Seder, the youngest child who can read asks questions. Once the truth has been shown, it must be internalized and acted upon. Children/students/congregants should not ask the same question repeatedly, for this simply demonstrates a lack of attention to the answer and a desire to aggrandize oneself in front of others. It accomplishes quite the opposite!
Another important point for parents and teachers to emphasize is that not all questions have immediate answers. Some require age and experience. Others take years of intellectual preparation. Still others cannot be answered at this stage in G-d’s timetable.
Although we may not know what we do not know, if we remain diligent in our walk toward YHVH/Yahshua, He will teach us everything we need to know for the purpose He has for our life at the perfect time.
Shabbat Shalom,
Rabbi Tamah Davis-Hart