Most people see this week’s Torah portion, Beshellach as a celebration of the defeat of Pharaoh and Egypt. While the text of Shirat Hayam – the song of the sea – is triumphalist in its tone and tenor, it also provides us with a stark message: a warning against the worship of power and self-aggrandizement. BeShellach is the grand culmination of the conflict between Pharaoh and Moses. If you recall, the events that brought us to the shore of the Sea of Reeds are powered by two very different figures:
- Moses – the reluctant prophet – called by God to challenge Pharaoh
- Pharaoh – the power-drunk absolute ruler of Egypt
If
we look at the Meta-theme of this story, however, it is more than simply a
power struggle between Moses and Pharaoh.
It is a clash between two world views: one in which morality and
compassion are pre-eminent, and one where power, oppression, and inequality
reign.
Looking
closely at our narrative, we see that Moses and Pharaoh are not the main
protagonists – rather it is a story of the triumph of Righteousness over Idolatry.
It is God and Pharaoh who are fighting – even though we know and
understand that it is not a fair fight. Moses is God’s proxy. Pharaoh’s
hardened heart is his downfall. Many
commentators write about the ethical quandary posed by God deliberately
“hardening” Pharaoh’s heart and how this ultimately led to his downfall. But, as
the Midrash points out – and is later emphasized by Rabbeynu Bachya and
the Ramban - looking carefully at the text, we will see that, for the
first 5 of the ten plagues, it is Pharaoh, himself, who hardens his own
heart. Only after he has demonstrated a
lack of remorse, compassion, or the ability to see that his cause is lost, does
God ensure his total humiliation and defeat on the shores of the Sea of Reeds.
We
sing the triumphant song of redemption as we cross the Sea of Reeds and watch
Pharoah’s armies succumb to God’s power.
If this was the end of our parasha – it would be so satisfying, wouldn’t
it? And yet, immediately after this wondrous
event, the Israelites, instead of celebrating victory and placing their trust
in God and Moses, start to complain and rebel. They kvetch - they are thirsty and hungry. Even when Moses, following God’s command,
strikes the Rock at Marah and water pours out for them to drink, even when God
provides them with Manna, and quail rains down from the heavens, they are not
satisfied. You would think that the miraculous nature of their redemption would
give them faith and trust that theirs is a sacred journey, and yet the self-centered
mundaneness of everyday life takes over.
Our
parasha concludes with the introduction of a new enemy. Pharaoh has been replaced by Amalek – the one
who attacked the Israelites from behind – killing the women and children. The
Torah teaches us to both “remember” and “blot out the memory of Amalek” – two
seemingly contradictory commands.
The
commandment to wipe out Amalek follows this remembrance.
But
I recently learned another, powerful way to understand this passage.
In
the Zohar, the central text of Jewish mysticism, we learn that the Hebrew
words: “Zachor et Asher asa lecha
Amalek” can be reinterpreted by taking the world lecha –which we
usually translate as meaning –“TO YOU,” and turning it around and translating
it as meaning – “within you”. Similarly, in parashat Lech Lecha – when
God charges Abraham to “Lech Lecha” – go forth – go within yourself and
learn”. In this light – Remember what
Amalek did WITHIN you.” Teaches us that we all have some Amalek within us – we
all have the potential to strike out against the good and fragile in our world.
Our
story of Redemption is both ancient and evergreen. The clash between good and
evil, Right and Wrong, the oppressed and the oppressor is never-ending.
Similarly, we, as a nation and as individuals, are susceptible to the same
self-centered narrow-minded world view as that of our ancient ancestors who
complained in the wilderness. We forget so quickly! In today’s world, the need
to remember, sanctify and teach the injustices of the past still plays out in
the halls of Congress, in our nation’s long history of distrust and
demonization of people of color, in the callous and nefarious attempt to block
essential aspects of our nation’s history – especially in regards to the racism
in our midst – born out of the legacy of slavery and Jim Crow, in the reconning
taking place in our cities around police brutality; in the banning of books; the
disinformation that is callously used to manipulate the masses around election
fraud, Vaccination disinformation, Climate Change, attacks on women’s health, demonize
immigrants, and a myriad of other campaigns designed to intimidate and
manipulate vulnerable populations.
One
would think that, given the long lens of history, we would learn from our
mistakes and refrain from succumbing to the temptation to think only of
ourselves and use power to subjugate others – but, as our people know all too
well, the lessons of the past are not easily learned. The Amalek within us is a powerful
force. It urges us to ignore the evils
around us and focus on our own narrow-minded perceptions of the world around us
– often at our own peril.
The
act of liberation – be it from Egyptian Bondage, American Slavery, Jim Crow or
centuries of fear, prejudice and aggression - is an essential part of our moral compass
and daily living. As we are witnessing on a daily basis, there are too many
opportunities to forget our mission and allow the Amaleks – from within and
without – to rise to prominence. This is a constant danger that we all face.
May
we each find the strength and courage to fight the battle within ourselves and
our nation to call out injustice, evil and oppression whenever and wherever we
see it. Then and only then, will our
song at the sea be fulfilled.
Shabbat
shalom
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