parshat shemot (exodus 3-4)
Join Geoffrey Stern and Rabbi Adam Mintz recorded on December 23rd 2021on Clubhouse as we discuss Judeo-Christian Magical Thinking….. Moses encounters a miraculous burning bush, receives a magical rod and learns an incantation of the name of God. But the Rabbis of the Talmud call Jesus a magician…. We explore the Hebrew Bible and Rabbinic Judaism’s uniquely ambivalent attitude to the miraculous.
Sefaria Source Sheet: www.sefaria.org/sheets/371145
Geoffrey Stern 00:04
Welcome to Madlik. My name is Geoffrey stern and at Madlik we light a spark or shed some light on a Jewish text or tradition. We also host Madlik disruptive Torah on clubhouse every Thursday at 8pm. Eastern. And this week with Rabbi Adam Mintz we discuss Judeo Christian, magical thinking, Moses encounters a miraculous burning bush, he receives a magical staff and learns an incantation of God’s name, but the rabbi’s of the Talmud accuse Jesus of being the magician. Judaism’s ambivalent attitude to the miraculous is what our subject matter is tonight. So take out your magic wand and put on a top hat and let’s meet Moses, the Reluctant Magician. So welcome. You know, they say every parsha ultimately turns out to be very relevant to the times we’re in. And I think that the calendar this year is such that we probably don’t have the first chapter or the first parsah of Exodus called Exodus Shemot coincide with Christmas, very often, but here we are and because so much about this time of year is about miracles, I think that it suits us to read the story of Moses from the lens of the Miraculous; Magic, and see how the text of the Torah, how later rabbinic tradition and how even Christianity saw the use of magic and miracles, in their narrative, their story and their belief system. So let’s start with Exodus 3. You all know that Moses was tending the flock, and he went into the wilderness and came to Horeb, the mountain of God, an angel of the Lord appeared to him in a blazing fire out of a bush, he gazed, and there was a bush all aflame, yet the bush was not consumed. Moses said, I must turn aside to look at this marvelous sight. Why doesn’t the bush burn up? When the Lord saw that he had turned aside to look, called him and said, Moses, Moses, he answered who I am, Hineni. And he said, Do not come close to remove your sandals from your feet, for the place on which you stand is holy ground. I am the God of your father, the God of Abraham, the God of Isaac, the God of Jacob, And Moses hid his face, for he was afraid to look at God. And we all know that God then told him that he has remembered the children of Israel, and he’s seen their plight. And he continues in verse 10, “come, therefore, I will send you to Pharaoh, and you shall free my people, the Israelites from Egypt. But Moses said to God, who am I, that I should go to Pharaoh and free the Israelites from Egypt, and he said, I will be with you, that shall be your sign that it was I who sent you “ze l’cha ha’ot”, this will be the sign. And when you have freed the people from Egypt, You shall worship God at this mountain. Moses said to God, when I come to the Israelites, and say to them, the God of your fathers has sent me and they ask me, What is his name? What shall I say to them? And God said to Moses, “Ehiye Asher Ehiye” he continued, thus shall you say to the Israelites, Ehiye sent you to me. So so far, we have a miracle of a burning bush. And we have what many could consider an incantation, a secret name of God, that he was to tell to the children of Israel, to establish himself. Then it goes on. Go and assemble the elders of Israel and say to them, the Lord, the God of your forefathers, the God of Abraham, Isaac, and Jacob has appeared to me and said, I have taken note of you, and what is being done to you in Egypt. And he says, yet I know that the king of Egypt will let you go only because of great might. So I will stretch out my hand and smite Egypt with various wonders. “niflaot”, another word for miracle, which I will work upon them. After that, he shall let you go. And then Moses starts complaining and saying, what what about me? He says, What if they do not believe Me and do not listen to me? But say the Lord did not appear to you and the Lord had said to him, What is that in your hand, and he replied, Rod, and he said, cast it on the ground, he cast it on the ground, and it became a snake, a nachash. And Moses recoiled from it. Then the Lord said to Moses, Put out your hand and grasp it by the tail, he put out his hand and seized it. And it became a rod in his hand, that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, did appear to you. And then he goes on says, if they don’t believe that miracle, stick your hand into your vest and pull it out. And all of a sudden, it was encrusted with scales. And he says, now put it back into your vest, he put it back in, and Miraculously, he was healed. And he says, Well, what happens if they still don’t believe me, and he says, You will be able to take that magic rod that I gave you, and you’ll be able to touch the water and the water of the Nile, pour it onto the ground, and it will turn into blood. And then, of course, we know as the story progresses, that actually all of these miracles do happen. So let’s stop here. I think I can coin a phrase of gratuitous miracle. I think this is the first time in the Torah and we’ve read it all the way through Genesis, we’ve seen miraculous things. But this in terms of the burning bush, at least, is the first time that we’ve seen a miracle for its own sake to grab attention. I mean, we’ve seen miracles of Lot’s wife leaving Sedom turning around and being turned into a pillow of soil. That was a punishment. We’ve seen miraculous births. We’ve seen all sorts of miracles. But Rabbi, am i right, if we just focus on the first of the many miracles in these passages, that this is a gratuitous miracle.
Adam Mintz 06:57
There’s no question that that’s right. I mean, this is a gratuitous miracle. And it’s a miracle that kind of comes from nowhere, like you’re not quite sure you know why there’s a need for the miracle. Moses says, Who am I to go to Pharaoh? And God says, I’m going to be with you. And as the proof that I’ll be with you, I’m going to perform a miracle. Why does God need to perform the miracle doesn’t make sense. If you can’t trust God, who can you trust? So I mean, I think that the other miracles even that we’ve mentioned till now, where he teaches them how to use this magic rod, or he teaches him the trick of healing the leprosy. At least, that’s forward thinking, and that’s looking towards, you’re going to have to get out there, you’re going to have to convince people, you’re going to have to speak their language, if you will. But with that first miracle of the burning bush, and you know, the Jewish Theological Seminary, the conservative movement, they took that as their theme. It’s an iconic moment. It’s hard to understand how that fits into the tradition. And I think what I’m trying to get at is, we don’t have gratuitous miracles in our tradition that really lies at the basis of my question is, is it valid?
Adam Mintz 08:24
So I want to go back to what you call the incantation. Ehiye asher Ehiye Iwill be that I will be what is God telling Moses? What kind of name of God is that? Ehiye Asher Ehiye Maimonides actually says that that is one of the names of God. God has many names. One of God’s names is that Ehiye Asher Ehiye, I will be that I will be. I’ve always understood, Moshe says to God, who am I to go to Pharaoh? And God answers says, Don’t worry so much. I’ll be there with you. Ehiye Asher Ehiye, I will be there. To me what that means is that God is promising Moshe that he’s going to be there in the moment. You know, you think about presidents or kings? The last they’re never in the moments, right? They have to deal with the with the big picture. They can deal with every, every single person’s moment. And what God says to Moses is, even though I’m God, Ehiye Asher Ehiye I will be there in the moment with you. You don’t have to worry about going to Pharaoh, I will be there in that moment. And I think that that’s a very, very powerful incantation. Because what that really says about God generally is Ehiye Asher Ehiye God promises to be there for everybody in their moment. God doesn’t doesn’t rule The way kings or presidents rule to be just kind of over the, to kind of, you know, can administer the big picture and to leave the details to others. God actually is interested in the details. And that’s an amazing comment. Now that doesn’t answer why we need a gratuitous miracle. I think that’s the second question. But the first question about the incantation, probably that’s the most important identification of God that we have had yet kind of identifying God telling Moshe what and who God really is that God is in the moment.
Geoffrey Stern 10:38
So I think that what you and I Rabbi have in common is, we just can’t take a miracle by itself. We can’t take an incantation by itself. We as Jews need to see symbolism. It has to mean something. We’re not just looking for someone to say, boom, I did something miraculous, I pulled a rabbit out of the hat. Therefore, you have to believe me. And one of my arguments tonight is that is very deeply Jewish. So supplement or even emphasize your interpretation of Ehiye Asher Ehiye, Let’s go back to the bush for a second Rashi comes and says as follows. He says, Why is it an “Ot” and now we’re starting to get into the multiplexity of what a miracle is in Judaism. It calls it an “ot” but all of us know that the Tephilin the phylacteries that we put on our arm and on our head is called an “Ot” it’s a sign. It’s a something designed to symbolically transmit a message we call Shabbat an “ot”, a sign. So it could be that the rabbinic tradition doesn’t even take the burning bush, as a miracle. It takes it as a sign. And Rashi says that just as thou has seen the bush carrying out its mission I laid upon it, and it was not consumed. So you too shall go on your mission, and you shall not be consumed. And the Ramban gives a different explanation. But all of them are kind of like Jungians looking at this from a symbolic message-oriented approach, they’ve almost ignored the fact that it was a miracle. I would almost argue that they don’t consider it a miracle. They consider it a sign. It’s like looking at a painting, what does it mean to you? And so they are taking from the burning bush, a sign that God will be with you, Moses, and Ramban takes it to mean God will be with the Jewish people. And that is one of the interpretations that especially Buber and Rosensweig give to Ehiye Asher Ehiye, it’s similar what you said, you said that I will be with you in the present. The way they look at it is again, I will be down there with you, I will be there with you.
Adam Mintz 13:23
I think that’s what they mean. But I’m really shouting channeling their view, I will be down there with you, I’ll be there in the moment with you. You don’t need to worry.
Geoffrey Stern 13:35
So So again, all of a sudden, we have taken the first miracle and kind of neutralized it because we’ve said it’s more of something symbolic that is designed to catch the attention. And the emphasis is not on changing the rules of nature. And now we’re taking what I called an incantation. And we’re saying no, no, it’s not a mumbo jumbo magical words. It actually is again a message. And Everett Fox who wrote a commentary on the Bible. He says the following. He says it’s also possible that Ehiye asher Ehiye is a deliberately vague phrase, whose purpose is anti magical, and an attempt to evade the question. And he goes and gives the fascinating history of this term that was used by the kabbalists , who, as you say, gave many names to God, who used it as a kind of a magical charm word in the Middle Ages. And then he talks about how then it turned full cycle and again, became something that was just a meaningful message. So it really is so fascinating how we Jews….. It’s like you know, somebody can’t take Yes for an answer, We at this point in time of the commentaries and the discussion that we’ve had, we find it hard to accept a miracle, don’t we?
Adam Mintz 15:10
We definitely do. I mean, I think that’s right now, you talk about whether it’s a miracle or aside, I think the fact that the bush was not consumed, that, to me is a miracle.Right? Isn’t a miracle by definition, something that breaks the laws of nature, the fact that the bush was not consumed. Sounds to me like a miracle.
I agree with you. But I also would like to emphasize that the takeaway for the commentaries was, Well, you see that bush wasn’t consumed and it was doing God’s will, we won’t be consumed either. So So again, it was a lack of interest, even in the miraculous aspect of it. So we’ve looked at the word “Ot” is a word that can be used as a sign as a symbol, and also a miracle. The, the, the other one that I’d love to talk about is the “Nes” a word that we’ve we probably know. But again, as we’ve probably commented before, has multiple meanings. So of course, before the sacrifice or the binding of Isaac, it says, And God, “Nisa, et Avraham”. And, the word there, there seems to be no miracle, unless, again, you want to go to the end of the story, and an ox miraculously shows up. But all of the commentaries there say that a Nes, and I think the Ramban is the most famous, he talks about how a Nes, a trial of a person brings from potential into actual, it tests you. So it shows what you’re capable of both to yourself, and to God. But again, it’s this sense that the word for miracle “nes” is is also a miracle of inspiration, aspiration, and something that tests us.
Adam Mintz 17:25
So that’s fascinating, the use of the word NES, to test and also to be a miracle is a very, very interesting thing. So God tests Avraham, I don’t buy the fact that that means that there’s going to be a miracle. I mean, God tested Abraham, that’s what it means. And that’s the explanation is that he wanted to bring out the potential in Abraham. And that’s what a miracle does. A miracle brings out the potential. Now the potential of what the miracle is, or what the miracle represents, as you want to say. So actually, it’s the same word. It’s bringing out the potential in something. But it’s so interesting that the same word is used to work to test and for a miracle, even though there’s so much they’re so different from one another….. that’s what’s so interesting, how can they be so different from one another?
Geoffrey Stern 18:32
I agree. And I and I want to emphasize that this is not a supposition or a kind of a comparison that we’ve come up …. with the rabbi’s play with it themselves. I think I’ve quoted in the past Perkei Avot chapter 5: 6, which says that the 10 Obvious miracles that happened, things such as the Earth swallowing up Korach, or the mouth of the donkey of Billam. Speaking, these 10 things, according to the Mishenh of Pirkei Avot were created in The Twilight Hours of creation. In other words, I always use this to show that the rabbi’s was so adverse to breaking the laws of nature, to a miracle that what they did was they said no, no, no, it’s not an exception to the program. When God was writing the code for the future. He wrote these little hacks into it. So it’s not a miracle little interestingly, the burning bush is not in that list…… But what I had never realized is if you go up a few paragraphs, a few Mishnaot in Pirke Avot, you get the following 10 trials was Abraham or father may he rest in peace tried assara nisaynot nitnase Avraham and it says and 10 Miracles were wought for ancestors is in Egypt, Asara Nisim naaseh l’avotentu it is freely going between the use of the word of Nes as a trial and Nes as a miracle. And then of course, it says that there were 10 Miracles were wought for our ancestors in Egypt and 10 at the sea, those of you who have been to a Seder, one of the most annoying I think parts of the seder is when Rabbi Akiva is saying it wasn’t 10, but it was 10 times 10. And it was 10 times 10 times 10. So to say that we don’t have an element of infatuation with miracles, I think would be false. But it does certainly say we take them in a fascinating new new way. I would say there’s an ambiguity here.
Adam Mintz 20:52
Well, let’s, let’s just take one second, that part of the Haggadah that talks about 10 times 10. And that whole thing, you know, how many miracles were there? That’s a different kind of miracle, because that’s about destroying the enemy. And you know, so that’s not a miracle in the sense of breaking the laws of nature. That’s how God is able to be victorious in a way that breaks the usual rules. He was totally victorious over the enemy. So I think that that is a slightly different use of the term.
Geoffrey Stern 21:29
Okay, I definitely accept that. Let’s look a little bit further. When you look at Judaism in terms of magic, you have to go to the code of law as well. And in Deuteronomy 18: 9 it says, Let no one be found among you who consigned his son or daughter to the fire, or who is an auger a soothsayer, a diviner, a sorcerer, one who cast spells or one who consults ghosts, or familiar spirits, or one who inquires of the the dead. And the words that are used here is Kosem kisamim,, m’onen, minachesh um’kasef. Michasefa is a witch. But I want to focus for a second on Minachesh . Minachesh. Haste is a word that’s used for a making magic. We are in the west or in the east, I should say, have a tradition of a snake charmer. Nahash is a snake. And here seconds ago, when we read from our Parsha, they take the rod and they throw it down. And in this version, it becomes an Nachash. So I don’t want to say that we’re having wordplay here. But there is no question that these themes of playing with reality I think the Nahash has a sense of dishonesty of screwing, and defacing reality is part of this magic, but it’s prohibited in Judaism, which is kind of fascinating as well.
Adam Mintz 23:19
Well, we have to remember a very important thing. In Egypt, Pharaoh has his own magicians. So at the beginning of the story this week, and next week, it’s actually a game between Moses and Pharaoh’s magicians, Moses performs a miracle, and they match the miracle. So magic clearly had a different role in Egypt than it does in the Torah. And it might just be, and I’m not making this up a lot of the commentaries say this, that the reason the Torah in Deuteronomy prohibits magic, is because the Egyptians thought that magic was so important that they believe that magic somehow was God-like, and therefore to kind of uproot that, we say that magic is not allowed. So actually, what you read from the code might actually be a reaction to the stories we’re reading now, which makes it even more interesting. So that God really descends to the level of the Egyptians, in order to make a point, and Moses, in a lot of ways is an Egyptian. And therefore Moses understands the idea of magic. God was actually speaking to Moses and Moses in terms that Moses understood. And I think we need to go back to something that you read at the beginning. And that is God says Moses, you need to go to Pharaoh and Moses It says to God, who am I to go to Pharaoh? Now on one hand, that’s humility and humility is always good. But at the same time when God says do something, isn’t it automatic that God’s gonna make sure that you’re successful? Isn’t it a little bit of a Chuzpah for Moshe to say, I’m not going who am I to go?
Geoffrey Stern 25:20
Well, absolutely. And I think that raises the question of what was Moses’ objection? We normally say that Moses says, I am not a man of words, the Hebrew is Lo Ish Dvarim anochi I am not a man of words. I’m not a man of things. In the context of the conversation, all God is asking him to do is to tell the story that he saw the bush that was not burned, the “mareh” (miraculous vision) that he saw, he’s asking him to repeat over the incarnation of the power of this God-word. He’s asking him to throw down his rod and turn it into a snake. And then something happens. And this is early in the relationship of God to Moses. And he said, “Please, oh, Lord, make someone else your agent. The Lord became angry with Moses.” And he said, Get your brother. When was another time that God was angry with Moses? When was God so angry with Moses, that he changed his life
Adam Mintz 26:41
when he hit the rock,
Adam Mintz 26:42
When he hit the rock, and what was hitting the rock if not doing a miracle, and Moses didn’t do it, right. So he that he was not good at being a magician, or, remember, God said, Speak to thee. This is, this is a modern day Alexa story. You know, God says, talk to them. He didn’t listen. So he hit it. But but the point is, that we as we do with any biblical character, we try to understand what is behind that character, who that character is. And I don’t want to project on Moses and make it sound like he was anti miracle. But in a sense, we don’t know for sure that he was slow to speech. We know within the context of this discussion, that the things that he was being asked to do, and to repeat in front of Pharaoh was these types of things, symbolic acts, miraculous acts, and God got angry at him. And God got angry at him again, in the end of his life. So it certainly does give us a little bit of a perspective on Moses that I had not thought of before.
Adam Mintz 28:03
I think that’s really good god getting angry at Moses, is the word anger or the word frustrating. You see God’s frustrated, the relationship between God and Moses is a unique relationship in the Torah. Because actually, in a way, the conversation that takes place between God and Moses, in chapter three this week, is actually a conversation doesn’t happen anywhere else in the Torah, of someone talking to God that way, Abraham, Isaac, and Jacob did not speak to God, the way Moses speaks to God. And I think that’s something that’s interesting. This is something we’re going to see again, after the sin of the worshipping of the golden calf. God says, I want to destroy the people. And Moses says, No, you will not. And God listens to Moses. So it seems to be that there’s a kind of understanding between the two of them, that Moses can speak to God in a way that nobody else can speak to God. And I think that that’s really, really important.
Geoffrey Stern 29:06
I totally agree. But I do think that we are privy to an aspect of Moses that seems to have issues with miracles one way or the other. And, and what I’d like to do as we finish I promised that because of the confluence of Shabbat, and Christmas, we would talk a little bit about Christianity and Jesus, there was a professor at Columbia named Morton Smith, and he wrote a very controversial book called Jesus The Magician. And his argument basically is and it comes from sources outside of Christianity. So some of those sources are ones like Celsus, who was a Greek thinker, and some of them were the Talmud. But the main opponents of Christianity, one of their main arguments was that Jesus was nothing more than a magician. And Morton Smith takes a look at the types of miracles that Jesus did. And by the way, he got a PhD in Talmudic at Hebrew University, he was a close friend of Grershom Scholom and Saul Lieberman. And he says that you know, the stories of turning the water into the wine, he just wanted to outdo Moses turning or the editors wanted to, to outdo Moses turning the water into the blood, walking on the water wanted to outdo crossing, the Red Sea, healing, which was a very big part of the magician’s work. Again, we came across those typos in this week’s parsha with a three miracles, the three types of miracles that God shows to his would-be magician, Moses is curing the hand of leprosy, turning the water into blood, and of course, the miracle of the staff. So he tries to make an argument about the historic Jesus, I would tend to say, we can’t do that. All we can say is that with the competition, sometimes healthy, sometimes not so much. between Christianity and Judaism, it made both religions rethink their relationship with miracles, the Church Fathers, even according to Morton Smith, hid these criticisms, they censor the Talmud, where it said that Jesus was a magician, and could heal the sick. But there were other thinkers who have come in and said, you know, really, that Judaism and Christianity, Rabbinic Judaism and Christianity came at the same moment. And some things were influenced in one direction, and others in another. So as we approach Shabbat, which is also Christmas, I think we can safely say that in our texts in our parsah in the texts that are going to be lived and celebrated by our Christian brothers and sisters. There is an open question about what is magical, and what is meaningful. What is wonder, and, and what is simple magic… playing with nature and trying to impress, and I think that’s a fascinating discussion. And if you look at the source notes, books, like Jesus in the Talmud, written by another scholar, and Morton Smith are fascinating. I think we learn about ourselves by learning about other religions that grew at the same time as us.
Adam Mintz 32:58
I think that’s that’s a great way to end. And I think, you know, we raised a whole bunch of fascinating questions about the beginning of the story of Moses, and about the beginning of the relationship of God and Moses, and Morton Smith, who obviously was a legend. You know, and one of the great scholars who was knowledgeable and Talmud and wrote about Christianity, I think he’s the perfect scholar to quote, as we approach Christmas…. he would smile to know that he was quoted as we get ready to, to observe Shabbat, which is also Christmas. So I want to wish everybody Shabbat Shalom, enjoy the beginning of the book of Exodus. It’s a great book, and we look forward next week to continue next week, Geoffrey will start talking about the plagues. And there’s nothing more fascinating than the plagues.
Geoffrey Stern 33:45
So thank you so much, Rabbi, Shabbat Shalom. But I do think that, at least on Madlik, we do have a moment of goodwill to man and peace on earth, we are discussing each other’s texts with respect and learning. And I think we live in a golden age of dialogue, especially between Judaism and Christianity. And any of you who have an opportunity to read some of the books, whether by Levinson, or by Daniel Boyarin , or Morton Smith, or whatever. You’ll be surprised at the level of learning of our Christian brothers and sisters, and their willingness and thirst to learn our texts as well. Michael, welcome to the Bima
Michael Stern 34:34
Thank you, Geoffrey, today’s talk about miracles and what’s a miracle and the burning bush that didn’t burn and using miracles to compete. I’m always relating it to life today is I find it’s a miracle to grow up in an alcoholic home and somehow forgive or to grow up as a gay boy in a religious Jewish home and feel part of the family or to marry a non-Jewish person and be a Jew and be loved and accepted, be ADD …. You made some life situations that we all live with. You turn them into miracles for me a miracle of who each of us are to come out of this evolving time. And I just want to thank you and ask… I know I take it to this different place if, if this resonates and Christmas and bringing it all together and talking about it. As Jews, you just really did a lot of beautiful making magic in real life.
Michael Stern 35:55
Well, thank you so much. I think miracles are kind of like beauty they are in the eye of the beholder. And those of us who want to see miracles can see them everywhere. And maybe that’s ultimately the real message of the burning bush that he saw it and that’s what God saw in him that he was someone who could recognize a miracle when it was there. So Shabbat Shalom, thank you so much all for joining us, and we’ll see you next week.
Sefaria Source Sheet: www.sefaria.org/sheets/371145
Listen to last week’s episode: Members of the Tribe
Walk like an Egyptian
parshat bo (exodus 13)
A live recording of Disruptive Torah recorded on the Madlik Clubhouse with Geoffrey Stern, Rabbi Adam Mintz, Rabbi Abraham Bronstein and “The Haftorahman”, Reuben Ebrahimoff on January 6th 2022.
Can Biblical commandments evolve and have alternative meanings at different times and to different people? Mitzvot; for some an obligation, for others a political, cultural or fashion statement and for still others a magical charm. In Exodus 13 we are introduced to the first formal commandments given in the Torah; a book of Law. These laws relate exclusively to the celebration of the first and subsequent Passovers. Out of nowhere we discover the first reference to what was to become the commandment of Tefillin. We explore the classical commentators and modern scholarship to discover the multiple layers and nuances behind tefillin and possibly all mitzvot.
Sefaria Source Sheet: www.sefaria.org/sheets/373717
Geoffrey Stern 00:04 Welcome to Madlik. My name is Geoffrey stern and at Madlik we light a spark was shed some light on a Jewish text or tradition. We also host Madlik Disruptive Torah on clubhouse every Thursday at 8pm. Eastern. And this week with Rabbi Adam Mintz we learn of the first commandments the Jews were given as they left Egypt. They were instructed to mark their doorposts with blood and put a sign on their hands and between their eyes. We explore how a commandment like this can mean different things to different people and at different times. So get ready for our weekly journey and walk like an Egyptian. Well, welcome. It’s great to have you here. Very excited about this discussion. You know, we’ve been studying the Torah week in and week out those of you who remember when we studied Bereshit, we studied a very famous Rashi. Which said Why does the Torah begin from when God made the first commandment? It’s a book of law. It should be “HaHodesh Ha’zeh L’chem” (Exodus 12: 10), and here we are in Parshat Bo, and we’re getting some commandments. Things are changing, we’re moving from stories, from narratives to actual commandments, the rubber is hitting the road.
Listen to last week’s episode: Holy Crap
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