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Shemot: The Long Walk to Freedom

Vayomer melech Mitzrayim lameyaldot ha’ivriyot asher shem ha’achat Shifrah v’shem ha’shenit Pu’ah vayomer b’yaldechen et ha’ivriyot ur’item al ha’ovnayim im ben hu v’hamiten oto v’im bat hi v’chaya.

The king of Egypt spoke to the Hebrew midwives, one of whom was named Shifrah and the other Puah, saying, “When you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live. (Exodus 1:15-16)

This week we begin the Book of Exodus, a book that changed the world. With this story, the Torah introduced a new paradigm to human affairs. Throughout most of human history, kings and emperors have been granted god-like status. The king was unlike other humans, and the king’s word was law. The Torah, however, posited a Power in the universe that was greater than any king. (Hence “King of Kings” becomes one of the names for God in our tradition.) This Power created all human beings in the Divine image, and therefore early Judaism presented a direct refutation to the concept that any single human being could claim divine status.

This was a revolutionary concept. No man’s word or whim could be law. A moral law transcended even the king’s desire. To dehumanize any person, to treat them as less human than oneself, was a desecration of the very essence of creation. The Torah offers a “new world order”: kings and tyrants, beware! Humans were created to live in freedom and dignity. Do not subject and subvert them to your will for power.

Our Torah sends a hero, Moses, to carry the message of this great new understanding, and to lead the oppressed to freedom. But Moses’ way is prepared by others – specifically by women.

Shifrah and Puah, the Hebrew midwives, are singled out by name. “The midwives, fearing God, did not do as the king of Egypt had told them; they let the boys live.” (Ex. 15:17) Perhaps this is the first recorded act of civil disobedience. In the idiom of the Torah, the midwives acted as they did because they feared God more than they feared the Pharaoh. In our modern idiom, we might say that the midwives revered life more than they feared Pharaoh. Acting according to their conscience and compassion, Shifrah and Puah risked their lives to preserve life.

I especially love that the Torah pits midwives against Pharaoh as the first confrontation against tyranny. Midwives serve life. That Pharaoh would insist that the midwives destroy life highlights his almost total disconnection from life. In our story, Pharaoh is the embodiment of self-absorbed egomania. The world exists only for his gratification. Shifra and Puah’s lives are other-centered, dedicated to bringing new life into the world. Whenever they bring a baby into the world, they see the face of God, as it were. How could they not revere and be devoted to the wondrous Creator of all? How could they participate in the horror of the king’s decree?

But Shifrah and Puah are faced with a life-threatening dilemma. They cannot defy Pharaoh to his face. He will certainly have them killed. Shifrah and Puah must resort to the arsenal of the powerless: deception

The king of Egypt summoned the midwives and said to them, “Why have you done this thing, letting the boys live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women: they are animals. Before we even get there, they have given birth!” (Ex. 1:18-19)

The midwives understand Pharaoh. They know that he doesn’t see the Hebrews as fully human. And so they play to his own bias: “The Hebrew women are like animals, nothing like your civilized Egypt. How can you expect us to control them?”

The oppressive master always convinces himself that his slaves or serfs or victims are less than human. Throughout human history and ubiquitous still, this is the rationale that validates cruelty. But the victims of that cruelty remain resourceful. Despite their lack of overt power, they are experts at survival, and know their master’s foibles much better than he knows himself. Shifrah and Puah expertly play Pharaoh, agreeing with him that the Hebrews are animals, while covertly serving the God of Life.

Moses risks all to confront Pharaoh and to lead the slaves to freedom. Moses is a hero. But the “Great Man” theory of historical change is sorely incomplete. Countless acts of anonymous courage and resistance maintain the hidden springs of hope and human dignity, ready for the moment when justice and righteousness finally begin to roll like a mighty stream. So all praise to the Shifrahs and Puahs throughout history and around the world today, the countless resourceful, brave, determined and almost always unsung heroes who usually don’t get named in the history books. Without their courage and wits, we would not be here to tell the tale.

Shabbat Shalom,

Rabbi Jonathan

This teaching is dedicated to the blessed memory of Rabbi Abraham Joshua Heschel (1907-1972). Today is his yahrzeit. He marched with his friend Dr. Martin Luther King Jr. from Selma to Montgomery, and then wrote King saying, “I felt my legs were praying.”