parsha of the week

Not every Jew in slaveland Egypt was a heel

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When the Israelites leave Egypt, there is much discussion as to how they received the wealth they took with them from Egypt. Was it borrowed, taken — or received as a gift or payment for the years of servitude? All of these approaches are discussed by the commentaries.

In her article on this subject, Nechama Leibowitz records a unique approach suggested by Josephus, who says, “The Egyptians honored them with these gifts, [some] in order to hasten their departure, and others out of the good neighborliness and the friendship they bore them. When they went forth the Egyptians wept and suffered remorse for the way they had treated them ill.”

This approach hints to a society in which there was more than mere awareness of “the other,” there was a familiarity between the natives and the visiting-slaves.

What, therefore, is the meaning of the message G-d gives Moshe at the burning bush, as to what “the Israelites will do to or for the Egyptians when they leave with silver vessels, gold vessels, and clothing?”

Shemot 3:22 says, “V’nitzaltem et Mitzrayim,” which Artscroll translates as, “You shall empty out Egypt.” The Living Torah (Aryeh Kaplan) suggests, “You will thus drain Egypt [of its wealth].” Rabbi S.R. Hirsch (as translated to English by David Haberman) has it as, “You will cause Egypt to deplete themselves.”

“Ye shall spoil the Egyptians,” meaning, you’ll take all their possessions as spoils, reads the Soncino Chumash.

Benno Jacob’s commentary on this verse suggests that owing to the root of “v’nitzaltem” (to save), and the fact that the word, when it appears elsewhere in Tanach, never has the direct object (in this case “Egypt”) as being the one from whom the saving takes place (the direct object is always the one being saved), it must mean “You will save the Egyptians” (you will clear their name, and vindicate the humanity of the Egyptians).

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A friendly parting and generous gifts would smooth the departure, avoid bitter feelings, and restore a sense of humanity to the term “Egyptians.” As Rabbi J.H. Hertz quotes Benno Jacob, “The Israelites would come to see that the oppressors were Pharaoh and his courtiers, not the Egyptian people.”

He concludes with the suggestion that this view would help them carry out the mitzvah in Devarim 23:8, “Not to abhor an Egyptian.” He says, “It is for this reason that the Israelites are bidden to ask their neighbors for these gifts, to ensure such a parting in friendship and goodwill, with its consequent clearing of the name and vindication of the honor of the Egyptian people.”

Many would like to argue that it is the loudmouth leadership in rogue regimes that become the mouthpiece for unfortunate silent majorities who would not agree with their government’s actions if they had a chance to express an opinion without fearing for their lives. Was that the case in Egypt?

The approach suggested by Benno Jacob lends itself to the possibility that like the rows of trees at Yad Vashem dedicated to righteous gentiles who saved Jews during the Holocaust, not everyone in ancient Egypt was a cruel taskmaster.

If we believe in the possibility that humans are capable of being, want to be, or are good, we need to create opportunities for others to demonstrate this. We must open our minds to the possibility that those who seem to be the bitterest of our enemies may be stuck behind a façade they cannot break through on account of fear.

Let us pray that those itching to befriend our people can do so in peace, and with no fear for their lives; that they can have the redeeming experience they so desperately need in order to live out their lives as free men and women.

Excerpted from a previously published column. Avi Billet, who grew up in the Five Towns, is a South Florida-based mohel and rabbi of Anshei Chesed Congregation in Boynton Beach. This column was previously published. To reach Rabbi Billet, write: Columnist@TheJewishStar.com