Parashat Bo 5771
" And I call Moses and Aaron by night and said ' Get up and out from among my people, you too even the children of ' Israel and go serve the Lord as you have spoken ' "(Exodus XII, 31)
read our Torah portion, which presents the culmination of the ten plagues and deliverance from Egypt, we often forget that the request for Moshe, apparently, is not to liberate the people. Moshé ed Aron si presentano dal Faraone chiedendo tre giorni di culto nei quali il popolo potesse allontanarsi e presentare offerte al Signore senza timore di offendere gli egiziani.
Il Faraone, è noto, rifiuta. Tutte le piaghe, tutti gli eventi di queste parashot, pur contenendo la radice del concetto stesso di libertà e divenendo sorgente di ogni possibile discussione su di essa, vertono su tre giorni di festa.
Ibn Ezrà commenta il come avete parlato, del nostro verso, ad intendere i tre giorni. Ossia dopo la piaga dei primogeniti, il Faraone acconsente to give the people three days of rest. The Pharaoh, it must be said, quite rightly fears that the three days are an excuse to escape. In the panic of the death of the firstborn, however, he gives assurances that the two had asked in the past: the freezing of assets (livestock) and the ban on children to participate. Rashi makes it apparent repetition you too, even the children of ' Israel to include children.
I would just deepen the issue of children.
The negotiations on the participation of children is the beginning of our Torah portion. Moses announces the plague of locusts. The court is tired and starts to put pressure on Pharaoh because consent. The Pharaoh then passes from the total rejection of the verification conditions.
" It was reported and Moses and Aaron to Pharaoh and said to them ' Go and serve the Lord your God. Who goes? ' And Moses said: ' With our young and our elderly go with our sons and our daughters, with our flocks and our herds we will go for us as it is for the Day Lord. "(Exodus X, 8-9)
Pharaoh does not agree. " ... look at that evil is in front of your faces .. "and offers only the adult males go because this is what you are asking. is not clear what it intends to Pharaoh. Rashi, the first to propose a beautiful Midrash that moves away from the immediate sense of the text, however, argues that the text must be understood according to the Aramaic translation, the Targum .
The Ramban says that Rashi would have something pleasant to tell which translation because it relates to the interpretation of this verse there are several readings targum. The Ramban, and so many other Rishonim including Ibn Ezra, and Chizkuni Rabbenu Bechajè, argue that the Pharaoh would be saying, if you insist on asking the children come with you, your intentions are evil 'in front of your faces ' , are revealed.
You asked me to do three days of deals. Who is making the offers or otherwise participate in the worship? Adults. The men, and not even all. If you ask me to bring bambini è chiaro che non avete alcuna intenzione di tornare e che è tutto un pretesto. Ibn Ezrà dice anche che in effetti Moshé è sempre rimasto vago su questo punto. I nostri Saggi hanno ampiamente discusso come mai la richiesta sia solo di tre giorni se il Signore intendeva liberarli del tutto, e non è questa l’occasione per dilungarci su ciò.
Rav Josef Dov Ber Soloveitchik, il Bet Hallevì , propone un interessante lettura della tesi del Faraone. Secondo il Bet Hallevì il targum del nostro verso va inteso come: ‘vi andrà male’. Non vi conviene accettare il servizio of the Lord. The Pharaoh tells them that if all the plagues hit Egypt for refusing to fulfill a divine commandment, imagine what would have happened with a full-time service. The Pharaoh then faces a theological question: this cult is not sustainable. " suffer in the end because you do not accomplish all his commandments, ' because there ' is a man on earth who does not sin ' (Koelet VII, 20) " . [ And in a sense, this is what says the Midrash quoted by Rashi].
And this opens the Pharaoh and the theological controversy on the issue of conversion of Halacha children with lots of quotes from the Talmud. The principle established in the Treaty of Ketubot on page 11 in the name of Rav Hunn, is that ' you convert to a lower court decision because it is a benefit for him ' . And the general principle is that it is permissible to an individual without his consent but does not damage it without his knowledge. The Gemara in linking the policy to the spot where the parent is also converting a case in which the child clearly has a benefit in following the parent. The point is, says Pharaoh, it is impossible to properly serve the Lord. You impossible not to be punished. So embrace Judaism is always damaging. Now, you can choose for your child if there are likely to benefit and likelihood of harm: the parents and especially the court shall assess the probability. You can not choose for the child when the damage is certain. In the latter case, the adult has the right to self-damage, but has no right to harm a child. So, you can not bring children.
It is remarkable that this comment Bet Halle paints that same Pharaoh that the Midrash is bathed in the blood of Jewish children with their throats cut, becoming the champion of children's rights, arguing that it is not right to convert the children. Also note that it is precisely because we are talking about conversion gherim, but also foreign converts, we were in Egypt.
is paradoxical, but just the Pharaoh would be the first to force us to reflect on the legality of ghiur ktanim. You can convert a minor, at the discretion of the Rabbinical Court, if it is a benefit. Or at least if there is a good chance that the Torah and observe Mizvot. If you are certain that it will not, then you are harming your child and you do not have the right to convert. If you are sure of the damage there is no escape from Egypt. The controversy of the Pharaoh, it should be noted, also applies in respect of the adult, of all Israel. The adult, however, is capable of consent and the right to be an injury. The child no.
Moshe's response to Pharaoh we can find it in my humble opinion, in a beautiful comment of Dispel Emet to our source.
The Talmudic source for excellence on the role of children in Judaism, we have seen repeatedly, is in the Treaty of Chagghigà third page. They talk about the positive precept dell'Hakel, the meeting that should be done once every seven years in the sanctuary in which the king of Israel read the book of Deuteronomy to the people. The Torah specifies that there must be all men, women and children. The Talmud argues that it is difficult to understand why women are included in the precept (this is a time-bound positive commandment from which women are usually exempt) but certainly do not understand how you can control the children who are exempt from all mizvot. The Talmud records in the name of Rabbi Elazar Azaria well that children are " to give credit to the wearer " .
Dispel Emet The protest does not understand what credit is good: If you are exempt mizvà and therefore there is no merit. And he answers: " his explanation is that Israel has the strength to make a ' Leshem Shamaim action (with meaning sacred) and this becomes a mizvà and this is the concept of oral law .... and this is what Moses said: ' With our young people .... it is our festival for the Lord. ' E Dispel Emet explains that this is for us be understood as the verse says asher tikreù Otam (Otam (them) that can be written as attem (you)) from which it appears that the parties should be established by the Court.
Even before the Pharaoh, Moses goal embraced in his claim for inclusion of children as divine service in the elderly, the concept of oral law. The party is for all of us because it's our court that the states on the basis of the oral law. The same oral law that turns the good purpose of educating parents in mizvà.
" and here the children are included in their fathers, and by the fact that the father and mother are with him mizvà son is refined and even if you add holiness is not conscious, like the fact that the Holy One, blessed be He combines a good resolution to ' action. So the lack of action by the child is due to a legal impediment (ie all ' be less) and the desire of those who lead you like ' action and this is the concept of bringing children and concept of the oral law from the perspective of the wisdom of one who knows what will happen: so that the child is accustomed to holiness, and this is the ' addition, the preparation of the spur ee mizvà ... " (Dispel Emet locally)
Moses is explaining to Pharaoh that is not true that Judaism is untenable. That the Torah is not necessarily a detriment. Not only that. The Torah is not a tax or a system based on divine punishment. It is rather an open dialogue between the man with his limitations and D. in His omnipotence. The Oral Torah is our participation in the Creation itself. Through the Oral Torah, we become members of the Lord. It is a relationship, a dialogue, in which the Pharaoh's tyrannical absolute monarchy can not even conceive. Pharaoh sees only the plague, punishment, can not see the sacredness that is disruptive in the education of a child.
Dispel The Emet, forever in our Torah explains that the key part of mizvà is that this leaves a mark in the human soul. As the mizvà should be carried out as a divine commandment without any ulterior motive, it is nevertheless preparing to mizvà, the desire for mizvà, which have a profound effect on the soul.
The same is true with children. Education is to mizvot even before they are required to leave their comments that the track which then can, as adults, to make mizvà in completeness.
All'ipocrita concern the protection of Pharaoh Moses responds by saying that we have the Oral Torah. That we are custodians of the Torah. That the Torah is our life and that children must be educated. And that is precisely the Oral Torah, in the hands of the Tribunal, when it establishes that there is likely to benefit and when the certainty of the damage. There must then be surprised if their education is the only criterion that the Court considers to convert a minor.
For a Pharaoh in Egypt who wants to keep saying that you can not convert children we say that as difficult as possible if they are educated. If you're set. If you have community. The education of the child becomes a prototype to convert the education of children in general: real divide between Egypt and redemption. It is no accident that the Passover Seder revolves around children.
You can take a child without any obligation and make it a partner in mizvà, but it takes a father and a mother who educate in this sense.
Incidentally, according to the Midrash quoted by Rashi Pharaoh provides blood in the desert. The blood of extermination as a punishment for the Golden Calf. The Lord becomes the blood of thousand, which will Jeoshua in Erez Israel. Again, those who see only the punishment being met by a mizvà, Mila, that parents are a child who is not able to choose for himself.
This is not an accessory to Judaism. It is a conditio sine qua non of our being Jewish.
Infatti, conclude lo Sfat Emet, il termine benè Israel, figli d ’ Israele racchiude l’idea di bonè Israel, coloro che costruiscono Israele. Il concetto stesso d’Israele noi lo costruiamo continuamente educando i bambini attraverso la Torà Orale. I figli, i bambini sono i mattoni ( le ben im) dell’idea stessa di Israele.
Con buona pace del Faraone e soci.
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