Remembering Exodus Without Hating the Egyptians – Thoughts on Parashat Bo - Rabbi Ilana Abu-golan

Parashat "Bo" describes the final plagues upon Egypt, culminating in the Plague of the Firstborn. It also recounts the story of the Exodus. However, beyond the drama of the plagues and the liberation from bondage, this portion also deals with education. Twice, the Torah commands us to recount the memory of the events that led to the nation's freedom - once at the beginning of the portion and again near its conclusion.

If we examine these two commands, we find that both instruct us to tell the dramatic story, emphasizing the immense power of the omnipotent God. At the beginning of the portion, the focus is on God's might and the affliction of Egypt:

By contrast, toward the end of the portion, the Exodus of the Israelites from Egypt is described with an emphasis on the kindness shown to them:

The transition from a command to tell of God's power over Egypt to an emphasis on grace and redemption highlights an important principle: the story we pass on to the next generation is not just about vengeance and power but also about redemption, freedom, and a better future. Especially in times of conflict and war, when pain is immense and loss is tangible, it is easy to let the desire for revenge take over.

One of the greatest challenges of any society - particularly in times of conflict and war - is how we educate the younger generation regarding hatred and revenge.

How can we break the cycle of hatred and turn memory into an educational tool that promotes peace, mutual respect, and humanity?

Eran Halperin, in his book "Margin of Error", describes how conflicts persist not only due to external circumstances but also because of emotional consciousness ingrained in the younger generation. When hatred becomes the dominant emotion that drives us, when each generation grows up with an "us versus them" mentality, a reality is created where even when reconciliation is possible, people cannot embrace it because hatred has become part of their identity.

Our Torah portion offers a different approach: instead of educating for hatred, it calls for a memory that preserves morality, not just pain. The Torah commands us to remember the Exodus from Egypt, but it does not command us to hate the Egyptians. It does not require us to take revenge on them but rather to take what we have learned and turn it into the foundation of a more just society.

Transforming emotions of hatred and a desire for revenge requires conscious effort and a structured educational process that emphasizes morality, compassion, empathy, responsibility, and critical thinking.

A healthy education system does not encourage uniform opinions but fosters complex discussions and raises moral questions, and teaches children to consider different perspectives and alternative ways to cope.

It is also the role of the education system to actively create spaces for encounters and genuine acquaintance with "the other," to teach listening and dialogue. These can be implemented in both formal and informal educational settings as well as within community frameworks.

As educators, our role is to turn memory into a foundation for a better future. The Israelites did not leave Egypt to become oppressors themselves but to build a society founded on justice, compassion, and recognition of the other.

If we seek a better future, we must remember that we are not only educating the next generation but also ourselves. In every choice we make - in rhetoric, in education, in politics - we have the option to either perpetuate hatred or forge a new path based on respect, understanding, and morality.

"And that you may recount" - not to deepen hatred, but to educate and instill a memory of morality and justice for future generations.

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