Exploring Babylon Chapter 15.2
Just as the stories of Exile and Return include people of quite different mindsets, Exodus peoples are not monolithic, Rabbi Gerry Serotta told me recently. He suggests that #ExploringBabylon could profitably consider some differences among Egyptians in the Exodus tale and look at related texts, in this portion and earlier, about Egyptians becoming “favorably disposed” toward the Israelites.
Rabbi Serotta points to three groups of Egyptians:
- those who left with the Israelites — וְגַם-עֵרֶב רַב — “and also the erev-rav [often “mixed multitudes”; Alter uses “motley throng”]” (Ex 12:38);
- those who did not join the Israelites but gave gold and silver and “raiment/cloaks” (Ex 12:35; see also “The Powers and the Wealth“); and
- Pharaoh (and, perhaps, other unrepentant oppressors).
He adds that it’s good practice to look for the variety of people and perspectives in biblical narrative because “variety is God’s plan.” We see this in the story of Bavel (Genesis Chapter 11) and in many later teachings about the value of galut [exile] and dispersion.
God’s preference for variety is a hard concept to hold in the midst of a tale with the themes “You are MY people and I am YOUR God” and “Let My people go that they may serve ME.” But it can be found in the Exodus tale and in centuries of Jewish teaching centered around it. Seeking out and naming variety within biblical stories helps us avoid pigeonholing people and stereotyping groups in the text, in history, and in contemporary life. Exploring and amplifying difference-celebrating strands of Jewish teaching, from ancient times to the present, provides a foundation for inter-group understanding and cooperation.
…It is no accident that Rabbi Serotta, who has dedicated his career to interfaith, religious freedom, and peace and justice work, is drawn to teachings on diversity and galut [exile]. He offers additional ideas for #ExploringBabylon that will take some time to research; this week, we gratefully continue to pursue his suggestion to “follow the treasure,” so to speak, which appears in this week’s torah portion (Bo: Exodus 10:1-13:16), and its implications….
As discussed in the last episode, ancient commentaries on the gold and silver — mentioned in Ex 3:21-22, 11:2-3, and 12:35-36 (see below) — included the ideas of back wages/reparations and prior ownership of the wealth given to the fleeing Israelites. One important extension to the latter theme focuses on the prominence of women in this exchange to suggest that women used jewels and other portable wealth to bribe neighbors to overlook, or perhaps hide, their infant boys when Pharaoh decreed they be tossed into the river (exact citation temporarily AWOL, sorry).
Robert Alter notes, in his 2004 Five Books of Moses (see Source Materials), that “neighbor” and “sojourner” in 3:22 are feminine nouns, adding:
[The verse] reflects a frequent social phenomenon–also registered in the rabbinic literature of Late Antiquity–in which women constitute the porous boundary between adjacent ethnic communities: borrowers of the proverbial cup of sugar, sharers of gossip and women’s lore.
Alter goes on to insist, however, that exegesis which sees Egyptian women as lodgers in Israelite houses doesn’t match the plague narrative. (He then describes the overall tale as one of “Israelite triumphalism.” More on this below.)
The Israelites had settled as herdsmen, a necessary but disdained occupation in Egypt. The details of our story suggest that they were scattered throughout Egypt, which must have led to many personal friendships; only a systematically encouraged hate propaganda was able to change this.
— Jacob, The Second Book of the Bible p.343
Protest and Change
Jacob extensively discusses the wealth exchange in Parashat Bo. He uses linguistic and narrative analysis to support his view that God wanted the Israelites and Egyptians to part on good terms and had repeatedly told Moses that was to be the end result. He argues that the Egyptians had already, before Pesach night, come around to seeking compassion and justice for the Israelites, and the farewell gifts are part of the evidence of a change in position:
The Egyptians’ gifts to the Israelites were a clear public protest against the policies of the royal tyrant. They demonstrated a renewal of public conscience…a moral change; the receptive heart of the Egyptian people was now contrasted to the hard heart of Pharaoh.
— Jacob, p.343
He goes further, insisting that this must be a mutual change of heart, from peoples on both sides of the conflict. Jacob links the opening phrase of Ex 11:2 to the similar expression Joseph used in requesting burial for his father (Gen 50:4) and suggests that this link means God was trying to trigger positive feelings:
[God] knew that some Egyptians recalled Joseph, others would have been impressed by the miracles they had witnessed or now had a high a regard for Moses, so they would seek a friendly farewell….
God’s command Moses [Ex 11:2] simultaneously threatened Pharaoh and searched for peace between the two peoples. These peaceful relations were God’s principal concern during Israel’s last hours in Egypt. This was the true meaning of the farewell gifts which the Israelites sought and the Egyptians willingly gave.
— Jacob, p. 344 (emphasis in original)
Rabbi Shai Held, of Mechon Hadar, includes a poignant addendum on this teaching in “Receiving Gifts (and Learning to Love?): The “Stripping” of the Egyptians.” Held quotes Jacob calling this episode “the most elevated and spiritual reconciliation among people; it was full of wisdom and love of fellow man” (p.339 in the above cited Jacob commentary). He then confesses skepticism as to whether Jacob’s story jives with the plain sense of the text but concludes:
One senses in Jacob’s words the insights of a brilliant exegete but also the pain of a rabbi and teacher in a Germany consumed by hate**….In a world suffused with bigotry and hostility, a world in which people of faith often marshal sacred texts to legitimate acts of cruelty and to extol hatred as a virtue, there is great power in reading Jacob’s words and being reminded: At the heart of the religious enterprise is the attempt to soften, and open, one’s heart, to God and to one-another. If even the Egyptians and the Israelites can be (successfully!) called to love one-another, then perhaps, even in the darkest of times, slim glimmers of hope are available to us.
**Held includes a footnote citing personal communication with R. Walter Jacob (Benno’s son) to confirm that his father was working on the Exodus commentary between 1934 and 1939, while still in Germany.
Two Final Comments
Just so we don’t lose sight of the triumphalist nature of the Exodus story in its basic literary form, here are a few more comments from just one scholar:
Denizens of simple farms and the relatively crude towns of Judea would have known about imperial Egypt’s fabulous luxuries, its exquisite jewelry, and the affluent among them would have enjoyed imported Egyptian linens and papyrus. It is easy to imagine how this tale of despoiling or stripping bare Egypt would have given pleasure to its early audiences.
— Alter, on Ex 3:22
Alter adds that the three “sister-wife stories” of Genesis — Abraham and Sarah in Egypt (12:1-10), Abraham and Sarah in Gerar (Gen 20:1-18), and Isaac and Rebecca in Gerar (26:1-16) — “adumbrate the Exodus narrative,” by portraying the couple as arriving with little and leaving with much. Despoiling, he argues, is “an essential part of the story of liberation from bondage in the early national traditions.”
And, finally, also from Benno Jacob:
The Israelites received gifts from their neighbors when they left the Babylonian Exile in a manner parallel to our narrative; these consisted of gold, silver, etc. Some were in response to the royal mandate and were intended for the rebuiling of the Temple while others were freely given (Ezek 1: 4,6)
— Jacob, p.341
And I will give this people favour in the sight of the Egyptians. And it shall come to pass, that, when ye go, ye shall not go empty;
וְנָתַתִּי אֶת-חֵן הָעָם-הַזֶּה, בְּעֵינֵי מִצְרָיִם; וְהָיָה כִּי תֵלֵכוּן, לֹא תֵלְכוּ רֵיקָם.
but every woman shall ask of her neighbour, and of her that sojourns in her house, jewels of silver, and jewels of gold, and raiment; and you shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.’
וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ, כְּלֵי-כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת; וְשַׂמְתֶּם, עַל-בְּנֵיכֶם וְעַל-בְּנֹתֵיכֶם, וְנִצַּלְתֶּם, אֶת-מִצְרָיִם.
Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’
דַּבֶּר-נָא, בְּאָזְנֵי הָעָם; וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ, וְאִשָּׁה מֵאֵת רְעוּתָהּ, כְּלֵי-כֶסֶף, וּכְלֵי זָהָב.
And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people.
וַיִּתֵּן יְהוָה אֶת-חֵן הָעָם, בְּעֵינֵי מִצְרָיִם; גַּם הָאִישׁ מֹשֶׁה, גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם, בְּעֵינֵי עַבְדֵי-פַרְעֹה, וּבְעֵינֵי הָעָם.
The Second Book of the Bible: Exodus, Interpreted by Benno Jacob. Walter Jacob and Yaakov Elman, trans. (Hoboken, NJ: Ktav, 1992).
Benno Jacob was a rabbi and scholar born in Breslau and active in German Jewish life through the 1930s. He spent his last five years in England, where he completed his Exodus commentary in 1940 and continued to revise it until his death, at age 83, in 1945. See short biography (by his son, Walter Jacob) in the Exodus commentary.
We learn know this biography that Jacob was still in Germany when most synagogues were burned; he watched the German Jewish community to which he’d dedicated his life destroyed; he witnessed the deportation (and eventual return) of his son, R. Ernst Jacob, to Dachau; and he lost nearly everything in moving to England in his late seventies.
Jacobs also produced a commentary on Genesis, which is, as I understand it, not fully available to English readers. Nechama Leibowitz, in her New Studies series, often quotes Benno Jacob, based on unpublished manuscripts. Her chapter on the wealth exchange in Bo makes use of Jacob’s 1924 article, “Gott und Pharao.”