Bo

Bo - Colin Bulka

Colin Bulka made aliya in 1992 and has been involved in Zionist youth movement leadership programmes since his arrival. He is a Jerusalem Fellows graduate who recently spent three years in Britain as head of the shlichim delegation and, since his return, has been Director of the Machon L'Madrichim programme in Jerusalem. 

In my work as an Israel educator with young Diaspora leaders on a gap-year programme in Israel, I am continuously reflecting on how we best present to them what Israel is about. One of the biggest challenges is dealing with the often difficult things that can happen here, things can cause Jews all over the world to wonder if our actions, whether those connected to the Arab-Israel conflict or such internal issues as corruption among elected officials, are moral and in line with the values we want Israel to live up to. When we have our doubts, we then need to consider how to educate about such issues.

In narrative terms this week's parsha is concerned with the last three plagues and Pharaoh finally letting the Israelites leave Egypt. Just prior to leaving we read in verse 12:36 that the Israelites "did Moses' bidding and borrowed from the Egyptians objects of silver and gold and clothing. And the Eternal had disposed the Egyptians favourably towards the people and they let them have their request; thus they despoiled the Egyptians". This verse has been used by many non-Jews down the ages to accuse the Israelites of theft and deceit but it also feels problematic to many of us Jews that the Israelites would, rather than simply leaving as quickly as possible, despoil their enslavers, especially via the possible deceit of asking to borrow these valuables with no intention of returning them. Clearly the Rabbis also had problems with this verse as they worked hard to demonstrate why this act was reasonable.

The Talmudic discussion in Sanhedrin (91a) suggests it being justified as back payment for unpaid wages during slavery. Midrash Hemdat Hayamim however says it is restitution for bribes the Israelite women had given to Egyptian officials to not throw the first-born in the Nile while Hizkuru suggests the gift is in lieu of property the Israelites had to leave behind.

Saadya and Ibn Janah, based on other uses of the word in the Torah, suggest that the verb shaal, usually translated as 'borrow', is better understood here as a gift freely given. Rabbi Ishmel goes a stage further and suggests God ensured the Israelites found favour in the Egyptians' eyes such that they gave the Israelites what they wanted even before they asked for it.

The modern commentator Benno Jacob says the Egyptians and Israelites actually parted as friends so the Egyptians really wanted to give these gifts but needed the Israelites to ask as encouragement to do what they wanted to do anyway.

While these explanations may indeed have merit, very little of Rabbinic tradition or later commentaries seem also willing to confront the possibility that the Israelites did in fact do something unethical. For many Diaspora Jews in particular the response to problematic actions of the modern day Israelites has been similar to the Rabbis; to look for interpretations to explain or justify their actions. This Hasbara approach (probably best defined as either 'advocacy' or 'propaganda' or, as Ha'artez put it recently, 'persuading foreigners that Israel is right') can certainly be appropriate when faced with clearly anti-Semitic or other unreasonable attacks by outsiders but can become a problem when Jews internalise this approach and find ourselves unable to look critically at our actions but simply to defend ourselves at all costs.

For those involved in Israel Education there is increasing concern to move away from the traditional approach to Israel and Zionist education which seeks to build unconditional, uncritical love for Israel but rather to be involved in the process of both "hugging and wrestling" which recognises that our love for, commitment to, and pride in Israel doesn't need to be diminished by acknowledging and struggling with our faults but can be enhanced by it.

While recognising the greatness of the Rabbinic tradition, personally my commitment to that tradition would be enhanced far more had they appeared more willing in such passages as the above to acknowledge their problematic nature rather than looking to excuse them so easily.