by Yehudit Mazur-Shlomi '27
When we encounter a “natural phenomenon” that defies the laws of nature, how do we react? Do we marvel at the miracle, or do we try to understand its cause scientifically or spiritually? What can we learn from such an event?
Parshat Bo offers us much to reflect on, but perhaps the most mystical and puzzling of all the plagues is the plague of darkness. Was it a natural event, a sign, a warning, or a threat?
How do we generally react to darkness? And what does darkness truly represent?
Darkness is one of the signs of Egypt's downfall described in the famous Ipuwer Papyrus, which states: “The land is without light” (9:11). This mirrors the description of the plague of darkness in Exodus:
Moses held out his arm toward the sky, and thick darkness (חֹשֶׁךְ־אֲפֵלָה) descended upon all the land of Egypt for three days. People could not see one another, and for three days no one could get up from where he was; but all the Israelites enjoyed light in their dwellings (Exodus 10:22-23).
Even if we consider natural theories of this darkness—a solar eclipse, a sandstorm (khamsin), or thick fog–one thing remains clear: something mysterious and unnatural descended on Egypt.The darkness was so thick that it was almost palpable. As Ibn Ezra writes, in his commentary on Exodus 10:21, “The meaning of וְיָמֵשׁ חֹשֶׁךְ—‘even darkness which may be felt’—is that the Egyptians will feel the darkness with their hands.”
Just what was this plague and who was it aimed at?
There are several interpretations.
Rabbi Jonathan Sacks z"l, in Covenant & Conversation: Bo, suggests that the primary audiences for this plague were the Egyptian pantheon of gods, the Pharaoh, and his people. Ramses, the name given to the Egyptian pharaohs, means “son of Ra,” the god of the sun. The Egyptian people believed that Egypt was ruled by the sun and that its human ruler was semi-divine. By extinguishing the sun during the plague of darkness, God was showing that He was the true sovereign, and that Ra and his representative Ramses were powerless. By targeting the Egyptian people with the darkness, God implicated them in accepting the cruelty of their rulers. This contrasts with the Jewish people not plagued by the darkness, who were blameless, and ready to serve God Himself.
The midrash cited by Rashi (on Exodus 10:22) offers a more painful and personal interpretation of darkness. It turns our attention to those Israelites that were either too comfortable, too used to life under the yoke, or too scared to follow Moses. It is during this plague that they died and were buried by their brethren who had light around them, out of view of the Egyptians. This suggests that the darkness symbolized those among the Jews who were not about to be redeemed.
Rabbi Nachman of Breslov offers an emotional and psychological perspective. He teaches that darkness can symbolize the “darkness of the soul” or depression. People who are stuck in their circumstances, unable to see a way out or change their situation, experience this kind of spiritual darkness. Rabbi Nachman compares the moment of darkness before redemption to the darkest hour before dawn. He emphasizes that knowing this secret and refusing to give up are the greatest weapons against despair, which is the evil inclination's most powerful weapon. Just as the plague of darkness preceded the redemption from Egypt, so too the darkest moments in our own lives are often the precursor to breakthrough and renewal (Likutei Moharan 112). This suggests that the darkness was aimed at the Jews, who, although suffering now, were soon to be redeemed.
In the end, the plague of darkness offers profound lessons that resonate with us today. Whether physical or spiritual, darkness can be disorienting, frightening, and oppressive, but we need to understand its source and the lessons it imparts. As Rabbi Nachman teaches, the darkest moments often precede our greatest opportunities for growth and redemption. At our lowest and darkest hour, we need to be able to pull ourselves up, and try to see past the darkness itself into the light that is shining brightly. Like Israelites that believed in the light Moses described, today we need to believe in our nation’s destiny, and move toward its light. The key is to resist the pull of despair, to endure the darkness, and to fight for the light that will surely prevail.
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Born in the Soviet Union, Yehudit (Yuliya) Mazur-Shlomi started her Jewish learning in the Great Moscow Synagogue. She immigrated to the US and has been involved in the New York Russian-speaking Jewish community since her arrival. Today, she teaches Torah, Hebrew, and Jewish women’s history to those in her global Jewish community. For four years, she served as a co-author of the Global Limmud Chavruta book. In her free time, she is a kosher cooking enthusiast blogging about kosher food at https:/noshingacrossthenation.wordpress.com/.