Timeless Torah

Proud, mighty Egypt had been humbled. Its powerful generals, clever ministers and even its haughty sorcerers, agreed that the Jews should be granted their freedom. Only one despot, the Pharaoh himself, refused to concede.

And who could blame the minions? Had not the G-d of the Hebrews already plagued Egypt eight times? Had not the beautiful cities becomes sites of destruction and the countryside laid bare? No wonder the populace had agreed. At last, the empire stood united. But had they? Did in fact the slave drivers, taskmasters and overseers finally come together? Perhaps, even now, their joining of forces was only in relation to an outside enemy and not sincere. Let us explore and see what we discover.

The Torah very succinctly describes the ninth plague in this manner. "There was a thick darkness throughout the land of Egypt... no man could see his brother nor could anyone rise from his place.. but for the children of Israel there was light in their dwellings."

The obvious question that comes to mind is why does the narrative emphasize that no one saw their brother, when in fact they were surely blind to everything and everyone?

The Egyptians, the Bible informs us, were so self-centered, that even while suffering together, they could only feel their own anguish. The slaves, however, during their travail, were not indifferent to the torment of others. This attitudinal divergence was based on how the two nations viewed their neighbor. The Jew saw his co-religionist as a brother, the Egyptian's weltanschauung was, "Every man for himself."

It is not easy to hear someone else's cry when you have your own headache. Even your stubbed toe takes precedence over the morning headlines that another war has broken out in Africa and thousands are dying. Very few individuals are concerned with the pain of others. Yet the Jews, to their credit, were not blind to the truth, that every Jew is a brother.

There is another point that must be made. If one cannot feel another person's misery, he does not "rise from his place." Growth and self-improvement courses are currently big business. Millions of people take untold lectures that promise to elevate their consciousness and spirit. Thousands of seminars, tapes and books are on the market guaranteeing heightened awareness.

The Torah, on the other hand, offers a simple and practical approach. "See your brother" and "you will rise". Perfection is not merely focusing on your own deficiencies and improving them, it is also helping someone else fulfill their needs.

The liberation of Egypt, discussed in this week's Torah portion, was not merely the freeing of numerous individuals, but the emancipation of a people.

It began with G-d's declaration, "I have indeed seen the plight of my people", which included the demand, "Let my people go." Ultimately, the fulfillment of Moses' task did not mean that Reuvein, Shimon, Sarah and Rivkah had been given their individual freedom. Rather the people had been granted status as an independent nation.

One would therefore have expected that the first commandments ordered by G-d would emphasize the "National Motif". Yet the mitzvah concerning the Passover lamb sacrifice, given just prior to and in conjuction with the Exodus, accented the reverse - the private family. Each home had to have its own sacrifice, and all those sharing in the meal had to stay in that home for the duration. One was not allowed to join another family in the middle of their celebration.

This brings to mind the famous statement made by the great sage Hillel, "If I am here, then everyone is here. If I am not here, who is here?" How did modest, unassuming Hillel, known for his humility, proclaim words befitting a braggart?

Far too often the individual focuses on the community. He is concerned that the community, its representatives and institutions be the finest and live up to the highest standards. He wants to know that the bakery and butcher are l00% kosher and that quality Jewish education is available. Not necessarily for himself, but it is a chutzpah if the community doesn't have it.

Hillel therefore said, "The group or nation is only as strong as its individuals and families. If I am here and you are here then the community will be strong and vibrant. If I, the individual, absent myself from involvement, it is guaranteed that the community will be sorely crippled.

Moral: Even the liberation of an entire people cannot be accomplished without the practical effects of each individual and family first banding together.