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Parshat
Bo
(Jeremiah
46:13-28)
January
15, 2005
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This study piece is offered
as a service of the United Synagogue Conservative Yeshiva. It is prepared
by Rabbi Mordechai Silverstein, senior lecturer in Talmud and Midrash
at the Conservative Yeshiva. He is a graduate of the Jewish Theological
Seminary of America. e mail:sf_silverstein@bezeqint.net
Jeremiah and Ezekiel, the
author of last week’s haftarah were prophetic contemporaries. Jeremiah
prophesied in Judea and Ezekiel, after being exiled, prophesied in Babylonia.
Both prophesied, among other things, about the confrontation between the
two major powers of their day, Egypt and Babylonia. Both saw in Pharaoh
and his promises to the Judean nation the seeds of Judea’s downfall and
consequently, they saw in Nebuchadrezer, God’s agent for bringing about
Pharaoh’s justly deserved downfall. Jeremiah was particularly incensed
at Pharaoh’s lack of unreliability as an ally. This attitude is expressed
in the following verse: “There they called Pharaoh, king of Egypt: Braggart
who let the hour go by.” (Jeremiah 46:17 NJPS translation)
This translation is based
on the punctuation established by the taamei hamikra (the musical cantillation)
of this difficult verse. Rashi added flesh to this interpretation: “In
battle [Egypt’s enemies] called out insultingly to Pharaoh: ‘Pharaoh, king
of Egypt is [shaon] – empty noise, for he raised his voice in adulation
of his military prowess.’ He designated a time to go to battle and did
not go out. The time of the battle passed without event.” Rabbi David Kimche
(Provance 12th century) changed the point of reference for this verse.
He asserted that it is Pharaoh’s own countrymen who insulted him “They
said: ‘Pharaoh is a king who makes a lot of noise [about war] but after
setting a time for war with the Babylonian king, he let the opportunity
pass because of his fear of Nebuchadrezer” Both of these commentaries
share their ridicule for Pharaoh. He is unreliable and undependable and
deserves his fate at the hands of Nebuchadrezer.
For the sages in the Talmud,
however, this verse takes a different turn. It is used to prove that defendants
in a court case must be summoned more than once to court if they fail to
respond to the original summons before the court can rule them in contempt
and punish them for not responding to the summons: “[How do we know that
if a defendant fails to appear for the original summons that they must
be summoned] time after time [since they might have been detained the first
time]? For it is written: ‘They [as God’s agents] called out [a summons]
to Pharaoh, the braggart, king of Egypt since he has let the appointed
time go.’ (Jeremiah 36:17) (adapted from Moed Katan 16a)
The Talmud interprets this
verse to mean that while Pharaoh missed his original appointment with Nebuchadrezer,
God will, nevertheless, summon him again to face his trial. On a more benign
level, this passage asserts that both on the human level and on the Divine
level, people must be given more than one opportunity to measure up to
their responsibilities. Fairness requires it.
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