Bo - "Israel and the Nations" (Yirmiyahu 46:13-28)

 

 

1. a. A 'regular' haftora for a special parasha

 

Parashat Bo is special in that it contains the first of the mitzvot commanded specifically to Israel. In the Midrash (as quoted by Rashi on the first pasuk of the Torah), Rabbi Yitzhak contends that the Torah should logically have begun with the words, "This month shall be for you..." – the first mitzvah given to Bnei Yisrael. Hence we would expect that the haftora would also contain something special – perhaps even some festive element – in keeping with the nature of the parasha which it accompanies.

 

But contrary to our expectations, the haftora – an excerpt from Yirmiyahu's prophecy concerning Egypt – is quite reminiscent of the haftora for parashat Va'era. Its central theme is justice and judgments in Egypt, desolation and exile. And the two prophets – Yirmiyahu and Yechezkel, living in the same era – address exactly the same events in their respective prophecies concerning Egypt.

 

1. b. A general message and a unique message

 

Parashat Bo may be divided into two parts. The first is universal – Israel is seen within the world in general, one nation amongst another – and its message is addressed largely towards Egypt. The second part, like the majority of the Torah in the following parshiot, concerns teaching and instruction to Israel - a unique and intimate message addressed just to them. And in fact a similar division is to be found in the haftora, as well. Pesukim 13-26 are a message to both Egypt and the entire world, while the concluding two pesukim contain a special message for Israel. Here we are told that Israel's destiny is fundamentally different from that of all other nations: "...For I am with you, for I shall make an end of all the nations... but I will not make an end of you." This uniqueness finds expression during the plagues on Egypt, and our parasha emphasizes how in contrast to the darkness experienced by the Egyptians, "for all the children of Israel there was light in their dwelling places" (10:23). In contrast to the "great shout" arising from Egypt during the last plague, "no dog shall cause harm to any of the children of Israel," and all this is "in order that you shall know that God separates between Egypt and Israel" (11:7).

 

1. c. The progression of the world

 

As previously mentioned, the majority of the prophecy is directed towards Egypt. This is in contrast with the parasha, where everything centers around Israel – even all that befalls Egypt is because of Israel. Moreover, in our parasha -  just as in the preceding one – the plagues clearly and overtly come from God. The plagues described in the haftora, on the other hand, are brought about by humans – the nation of the north. Even in the haftora, though, the prophet emphasizes that the mighty warriors of Egypt did not withstand the battle "because God thrust him down" (15).

 

It may be that this point a certain progression that has unfolded over the course of history. In earlier times, before God's name was known among the nations and when Pharoah declares "I do not know God's name," only direct and overt plagues could draw attention to God's "outstretched arm" and His guidance of the world. But once God's name is known, Divine Providence can be detected even in 'natural' phenomena and human actions: "The Lord of Hosts, God of Israel says, Behold I will punish Amon of No, and Pharoah and Egypt and its gods and its kings, and Pharoah and those who trust in him. I will deliver them into the hand of those who seek their lives, and into the hand of Nevuchadretzar king of Babylon, and into the hand of his servants..." (25-26).

 

1. d. A prophet for the nations

 

This prophecy is one of the first that Yirmiyahu prophesied concerning the nations – "which God spoke to Yirmiyahu concerning the nations" (beginning of chapter 46). It starts with Egypt and concludes with Babylon. The phenomenon of a prophet speaking about the nations is in itself no innovation. Just as Yirmiyahu has several prophecies concerning the nations, so do Yishayahu, Amos, Yechezkel and others. What makes Yirmiyahu unique is that from the very start of his vocation he is appointed as a prophet to the nations: "A prophet unto the nations have I ordained you" (1:6); "I have set you this day over nations and over kingdoms" (1:10).

 

This expresses the idea that God, the Lord of Israel, is the God of the nations and His prophets are sent to carry His word to all nations and all lands. This may in fact be the key to understanding the reason for the selection of this haftora. As mentioned above, this parasha is special and unique in that it contains a turning point in the Torah's chronicles. Until now the history of Israel has been presented together with that of the world at large. Israel has been a nation in the midst of another nation. From now onwards, the history of Israel will move on a separate track, distinct from that of the rest of the world. We would have assumed that the prophetic message which until now had been directed to the other nations (the call to Pharoah and the Egyptians) would now focus itself exclusively within the camp of Israel. And so the haftora comes with its prophecy to the nations, spoken by the prophet to the nations, and teaches that the God of the entire world continues to send His messengers to all the nations.

 

Interestingly, though, precisely at the time of Israel's deterioration, just prior to the destruction of the Temple and the exile, an Israelite prophet is sent to the nations. It is specifically the prophet of the Israelite destruction who comes with a message to the world at large. Perhaps this is meant to serve as a sort of introduction to the imminent dispersion of Israel among the nations – a strengthening of the connection between them and the other peoples, with the significance of this connection lying in the spreading of God's name to the furthest ends of the earth and seas, to the point where the prophet of the return to Zion can testify, "for from the rising of the sun to its setting shall My name be great among the nations, and in every place incense is burnt to My name with a pure offering, for My name is great among the nations, says the Lord of hosts" (Malakhi 1:11). 

 

When was this religious trend introduced to the world? Just prior to the Exodus from Egypt. It is emphasized several times in the parshiot dealing with the events leading up to the Exodus that the entire purpose of the plagues was to teach and generate the awareness that God is Lord.

 

1. e. The uniqueness of Israel is maintained

 

But the concluding pesukim of the prophecy emphasize that even amidst the prophecies concerning the nations and the universalistic trend which they represent, the uniqueness of Israel will be maintained. Bnei Yisrael may be fearful and afraid of the 'new world order' which is portrayed, and in order to allay their fears the prophet promises: "And you, My servant Yaakov, do not be afraid, and do not fear, O Israel, for I will save you from afar and your seed from the land of their captivity. And Yaakov shall return and shall be quiet and at ease, with none to make him afraid." 

 

And in the concluding pasuk we read, "And you, My servant Yaakov, do not fear, says the Lord, for I am with you, for I shall make an end of all the nations where I have driven you, but I will not make an end of you...."

 

Translated by Kaeren Fish