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1
The Long Road to Genuine Freedom
CALEV BEN DOR
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1 And the LORD said unto Moses I will bring one
more plague on Pharaoh, and on Egypt afterwards
he will let you go when he shall let you go, he
shall thrust you out altogether. 2 Speak now in
the ears of the people, and let them ask every
man of his neighbour, and every woman of her
neighbour, jewels of silver, and jewels of gold.'
3 And the LORD gave the people favour in the
sight of the Egyptians. Moreover the man Moses
was very great in the land of Egypt, in the sight
of Pharaoh's servants, and in the sight of the
people.
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30 And Pharaoh rose up in the night, he, and all
his servants, and all the Egyptians and there
was a great cry in Egypt for there was not a
house where there was not one dead. 31 And he
called for Moses and Aaron by night and said
'Rise up and leave from among my people, both you
and the children of Israel and go, serve God, as
you said. 32 Take your flocks and your herds, as
you said, and be gone and bless me also.' 33 And
the Egyptians were urgent upon the people, to
send them out of the land in haste for they
said 'We are all dead men.' 34 And the people
took their dough before it was leavened, their
kneading-troughs being bound up in their clothes
upon their shoulders. 35 And the children of
Israel did according to the word of Moses and
they asked of the Egyptians jewels of silver, and
jewels of gold, and clothes. 36 And God gave the
people favour in the sight of the Egyptians, so
that they let them have what they asked. And they
despoiled the Egyptians.
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"If a fellow Hebrew, a man or a woman, sells
himself to you and serves you six years, in the
seventh year you must let him go free. And when
you release him, do not send him away
empty-handed. Supply him liberally from your
flock, your threshing floor and your winepress.
Give to him as the Lord your G-d has blessed you.
Remember that you were slaves in Egypt and the
Lord your G-d redeemed you. That is why I give
you this command today. (Devarim 15 12-15)
Do not hate an Edomite, for he is your brother.
Do not hate an Egyptian, because you were a
stranger in his land. (23 8)
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2
Freedom through Emotional Closure
A people driven by hate are not cannot be
free. Had the people carried with them a burden
of hatred and a desire for revenge, Moses would
have taken the Israelites out of Egypt, but he
would not taken Egypt out of the Israelites. They
would still be there, bound by chains of anger as
restricting as any metal. To be free you have to
let go of hate. That means drawing a line over
the resentments of the past. That is why, when a
slave went free, his master had to give him
gifts. This was not to compensate for the fact of
slavery. There is no way of giving back the years
spent in servitude. But there is a way of
ensuring that the parting is done with goodwill,
with some symbolic compensation. The gifts allow
the former slave to reach emotional closure to
feel that a new chapter is beginning to leave
without anger and a sense of humiliation. One who
has received gifts finds it hard to hate. That is
the significance of the silver and gold taken
from the Egyptians by the Israelites at the
express command of G-d. The early twentieth
century commentator Benno Jacob translated the
word venitzaltem in Shemot 3 22 as You shall
save, not You shall plunder the Egyptians. The
gifts they took from their neighbours were
intended, Jacob argues, to persuade the
Israelites that it was not the Egyptians as a
whole, only Pharaoh and the leadership, who were
responsible for their enslavement. They were
meant to save the Egyptians from any possible
future revenge by Israel. (Jonathan Sacks)
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In every generation a person is obligated to see
himself as though he actually left Egypt
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In every generation they arise to destroy us
Israel is a frightened society. To look for the
source of the obsession with force and to uproot
it, you have to deal with the fears. And the
meta-fear, the primal fear is the six million
Jews who perished in the HolocaustThe true
Israeli rift today is between those who believe
and those who are afraid. The great victory of
the Israeli right in the struggle for the Israeli
political soul lies in the way it has imbued it
almost totally with absolute paranoia. I accept
that there are difficulties. But are they
absolute? Is every enemy Auschwitz? As of this
moment, Israel is a state of trauma in nearly
every one of its dimensionswe say we do not
trust the world, they will abandon us, and here's
Chamberlain returning from Munich with the black
umbrella and we will bomb them Iran aloneThe
goy there (in the US) is not hostile but
embracing. And as a result, what emerges is a
Jewish experience of integration, not separation.
Not segregation. I find those things lacking
here. Here the goy is what he was in the ghetto
confrontational and hostile" (Avram Burg)
Shes feeling bad, Avram senses, and shes taking
it out on them. He looks at her and sees her face
turn ugly. Arent you angry at them? Dont you
have any anger or hatred about what they did to
you there? Avram thinks. The old man from the
meat locker comes to his mind, lying naked on the
sidewalk, banging his head against it, twitching
in front of the soldiers. What do you have to
think about for so long? Me, if someone did to me
a quarter of what they did to you, Id run them
down to the corners of the earth. Id hire
mercenaries to take revenge even now No he
says, and runs a vision of his tormentors in
front of his eyes the chief interrogator,
Lieutenant Colonel Doctor Ashraf, with his sly
little eyes and his sickeningly flowery Hebrew,
and the hands that tore Avram to shreds. And the
jailors in Abbasiya, who beat him whenever they
could, who were drawn to torture him more than
the others, as though something about him drove
them crazy. And the two who buried him alive, and
the guy who stood on the side and took
photographs, and the two men who brought him in
from outside - Ashraf told him they were trucked
in especially for him, two guys from death row,
rapists from a civilian prison in Alexandria -
even them he doesnt hate anymore. All he feels
when he thinks of them is insipid despair, and
sometimes simple, raw sadness at having had the
misfortune to end up there and see the things he
saw. (To the End of the Land, David Grossman)