Power, Plagues, Passover
PARASHAT Bo (“go”) features three final signs from God (locusts, darkness, and the slaying of the first-born), following directly after the first seven signs in the previous parashah. (Although in English parlance this series of events is commonly called “the Ten Plagues,” the Hebrew text refers to them mainly as “signs,” “marvels,” or “wonders”; see further at 11:1.) Then the narrative from which this book takes its English name reaches its climax as the Israelites’ exodus from Egypt begins. Framing the account of the last sign and the hurried flight from Egypt are instructions for the (annual) passover sacrifice and the Festival of Matzot (Unleavened Bread).
An overriding theme in this Torah portion is God’s omnipotence. The signs are meant to prove to Pharaoh, all Egypt, and the burgeoning people of Israel that Israel’s God reigns supreme. Because of Pharaoh’s stubborn willfulness, God’s determination to respond to the outcry of the oppressed Israelites (3:7) ultimately leads to a loud cry in Egypt as the anguish of the death of every first-born male echoes in the night (11:6; 12:30).
The theme of remembrance also recurs throughout this parashah. Several passages emphasize the importance of teaching future generations about how God saved the Israelites (10:2; 12:26–27; 13:14–15). Also, a number of apparently existing rites—including the Festival of Matzot (12:14; 13:3), t’fillin (13:9, 16), and the redemption of the first-born (13:14–15)—are linked to the Exodus to institutionalize its memory.
Many readers of this parashah wonder about the historicity of the Exodus story. It is important to remember that these events are not recounted as verifiable history. Rather, the narrative describes a people’s collective memory of their past. As such, the historical accuracy of the account is unimportant, for it has no bearing on the story’s core message or themes. (See Sh’mot, Contemporary Reflection.)
We find a few scattered references to women throughout this parashah. When Moses negotiates with Pharaoh, he insists that every Israelite—including the women—be permitted to leave Egypt to worship God (10:9). Further on, as the Israelites prepare to leave, women are instructed to “borrow” objects of silver and gold from their female Egyptian neighbors (11:2). (They will later donate such materials for the Tabernacle; 35:22–29.) In addition, Moses warns the people that every Egyptian first-born male will die—even the oldest child of “the slave girl who is behind the millstones” (11:5). The image of her grinding grain into flour reflects the role women played in the complex production of bread (see at 11:5 and 12:8). Although we repeatedly read about unleavened bread in this parashah (12:8, 14–20, 39; 13:3–8), the text does not mention who makes the matzah. Textual and archeological evidence suggests that women would have baked the unleavened cakes of dough that are part of the story of the Israelites’ fleeing from Egypt. As an integral part of each Israelite “family” and “household” (12:3), women experience the long-awaited Exodus, the unprecedented redemptive act that becomes the foundation for the relationship between God and Israel.
—Sharon R. Keller
Outline—
I. MOSES AND GOD VERSUS PHARAOH, CONTINUED
Two More Signs from God (10:1–29)
A. Eight: locusts (vv. 1–20)
B. Nine: darkness (vv. 21–29)
II. RITUAL PREPARATIONS FOR THE EXODUS (11:1–12:28)
A. Announcement of the tenth sign (11:1–10)
B. Instructions for the Passover sacrifice (12:1–13)
C. Regulations for the Feast of Matzot (12:14–20)
D. Instructions for the Passover sacrifice delivered to the elders (12:21–28)
III. THE TENTH SIGN
Slaying of the First-born (12:29–36)
IV. THE EXODUS FROM EGYPT BEGINS (12:37–42)
V. RITUAL REMEMBRANCES OF THE EXODUS (12:43–13:16)
A. Laws of the Passover offering (12:43–51)
B. Consecration of first-born males, Feast of Matzot, and t’fillin (13:1–16)