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February 9, 2001/Shevet 16, 5761, Vol. 53, No.19
Sea of Reeds represents crossroads to freedom
RABBI SHLOMO RISKIN
Beshalach/Exodus 13:17-17:16
What is the salient feature of idolatry which makes it such an anathema to the biblical psyche? What form does idolatry assume today?
The biblical text pictures the frightening experience facing the Israelites: the Egyptians are pursuing them from behind, to bring them back to Egypt, and the Red Sea is in front of them, threatening to drown them if they use the waters as their escape route.
Moses attempts to allay their fears: "Stand by, and witness the deliverance which the Lord will work for you today. ..." (Exodus 14:13)
God, however, seems to have another idea: "Why do you (Moses) cry out to Me? Tell the Israelites to go forward." (Exodus 14:15) Rashi interprets the divine words as meaning, "Now is not the time for lengthy prayers."
In addition, the Bible seems to go out of its way to provide the precise location which served as the meeting place for the chariots of Pharaoh and the Red Sea: "Tell the Israelites to turn back and encamp before Pi HaHiroth, between Migdol and the sea, before Baal-zephon..." (Exodus 14:2).
Rashi and the Ibn Ezra both cite the Midrash Mechilta where Baal Zefon is identified as the one great Egyptian idol that survived the plagues.
The confrontation at Pi HaHirot was much more than Israelite versus Egyptian; it was the ideological clash between monotheism and idolatry. Hirot is herut ("freedom"). The Israelites were at the crossroads between idolatry and freedom.
Pagans live in constant fear in a world governed by powerful capricious forces beyond their control.
Judaism entered the world with an entirely different message. Human beings are created in the image of the God of ethical monotheism, the Lord who is a God of compassion and graciousness, tolerance, loving-kindness and truth.
Pagans are pawns, enslaved by incomprehensible powers: the Israelites must recognize their position as partners to a just and loving God, free to act together with the divine for the good of all humanity.
Hence, the Book of Exodus opens by God attempting to convince Moses to believe in himself and in his ability to inspire his nation and the world.
God provides Moses with two signs, expressions of the newfound monotheism.
The first is the staff, which - when cast to the ground by Moses - turns into a serpent. Moses must grasp the staff of power; if he turns his back on his ability to lead, the staff will turn into the snake of Egyptian paganism and corruption.
The second sign is his hand, symbolic of action. "Put your hand into your bosom," and it will turn leprous, white as snow. Remove your hand and recognize your ability to act and accomplish, and the healthy flesh will be restored. (Exodus 4:1-7)
The pagan is powerless among potent perplexing forces that can at best be momentarily assuaged. The believing Israelite must fearlessly fight the battle of a just and compassionate God in the marketplace and the home front.
Idolatry is built on the capricious voodoo of astrology and wonder-worker. Judaism is built on proper and courageous conduct on behalf of perfecting the world in the Kingship of God.
Is it any wonder then that the Israelites must be weaned away from "lengthy prayer" and trained to journey forth on the pathway to the divine - ready to wage battle against evil by upholding morality and destroying corruption.
Shlomo Riskin is the spiritual leader of Efrat, Israel.
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