Bo -- Exodus 10:1–13:16

Facebook_CoverDesign_Bo"No more exploitation of the weak, racial discrimination, or ghettoes of poverty! Never again!"

So declared Pope John Paul II in 1999. He called for a different way of living in keeping with his religious ideals, and he argued that the Church should not achieve these goals through partisan politics or by revolutionary violence. The purpose of religion was bringing about the Kingdom of God, not about creating a Marxist utopia. So how does our traditional-egalitarian Jewish community read this week’s call for liberation in the Exodus story?

This section in the reading of Exodus serves as one of the main moments for the etiology of Pesach – to "passover" the marked homes of the Hebrews when the Angel of Death comes to smite all firstborn children. The roasted Paschal offering is to be eaten that night together with the matzah and bitter herbs. Of all the plagues, it is the smiting of the firstborn which breaks Pharaoh’s recalcitrance, so the Israelites depart hastily [b’hipazon], not leaving time for their dough to rise, which results in unleavened bread. The commemorative seder celebrated to this day incorporates elements of this narrative through the Haggadah, which is composed of: telling the story of redemption to the next generation [magid]; consuming matzah at nightfall; eating bitter herbs of maror; enacting the plagues by spilling drops of wine. The last three of these ten plagues spilled are in memory of those visited upon the Egyptians: locusts swarm the crops; thick darkness envelops the land; firstborn smitten at the stroke of midnight on the 15th of Nissan.

It is telling at this moment of liberation that the Israelites are commanded to restructure their understanding of time through the establishment of a monthly rebirth by the lunar calendar. The Israelites are also instructed to bring a Passover offering as a slaughtered lamb or kid, with its blood sprinkled on the lintels of every Israelite home. In addition to the annual commemoration of Passover, reminders of the Exodus abide daily with the donning of phylacteries on the arm and head which symbolize the ongoing human-divine covenant.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration is inspired by the tenth and final plague. "It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal." (Exodus 12:29) Because contemporary readers are so familiar with the story, we too often ignore or diminish the horror of this plague. Illustration by Christopher Orev Reiger.

Tisha B'Av

"Goin’ to leave this Broke-down Palace
On my hands and my knees I will roll roll roll
Make myself a bed by the waterside
In my time - in my time - I will roll roll roll.
"

Why bother fasting on Tisha B’Av?

Broke-down Palace was first performed here, in San Francisco, on August 18, 1970, at the Fillmore West, appearing in the number six spot in the first (acoustic) set.

There is a moving anecdote about Broke-down Palace involving the American novelist and Merry Prankster, Ken Kesey. Kesey was renowned for appearing somewhat confused and disjointed, mixed in with his moments of genius, particularly as he reflected upon the death of his son. Kesey’s son died in a tragic accident, when the high school wrestling team's van drove off a cliff during a snow storm. Not long after his son's death, Kesey was invited to see the Grateful Dead play a gig somewhere on the West Coast. During the second set, the whole band turned to him and began playing Broke-down Palace. With tears in his eyes, Kesey later explained that it wasn't until that moment that he really understood the truly transcendent purpose of art, as he put it: "All my life I thought art was this [he stuck a fist in the air]. But at that moment I realized that art was really this [he made a hugging motion]."

So I ask again, why bother fasting on Tisha B’Av?

Many progressives with utopian aspirations feel that there is no longer any reason to fast. After all, who really wants to rebuild another "Broke-down Palace"? And of course, there is the modern State of Israel.

But think again! Expand your spiritual horizons and join us this coming Saturday evening at CBS, starting at 7:45 p.m., for reflection and meditation in Makom Shalom with Makor Or as we prepare the heart to enter into the sacred theater of Lamentations, which we will read at 8:50 p.m.

The Book of Lamentations itself is a singular work of genius in the Hebrew Bible. While it appears to be a standard template from the genre of Near Eastern laments, or kinnot, precious little of the focus is actually on the Temple cult itself. Here’s the rub — Tisha B’av and Lamentations beckon us to be present in our spiritual lives to degradation, poverty, homelessness, shame, anger, and rupture from God. And to top it off, there is the unmitigated audacity of the Sages (of blessed memory) in Pesikta de-Rav Kahana (20:5), who suggested but a few hundred years after the Second Temple’s destruction that the possibility of rebirth and creativity actually emerges from the ashes of destruction! The birthday of the Messiah is also purported to take place on Tisha B’Av! And then there is the fact that "Jewish Sadie Hawkins Day" is six days later — aka Tu B’Av! And how do we reconcile the teaching of Rabbi Aha in the name of Rabbi Yohanan who suggests that Israel "produced many more righteous people in its destruction than when it was built up"?

Tisha B'Av is a time for us to look deeper inside our hearts, acknowledge the brokenness, and to sing along with the Montreal bard:

"There is a crack, a crack in everything—that’s how the light gets in!"

Only after you have experienced the catastrophe can the song then be sung:

"In my time - in my time - I will roll roll roll..."

- Rabbi Aubrey Glazer