Making sense of the sedra: Shemot
The psychological roots of antisemitism
Parashat Shemot, the opening chapter of the Book of Exodus, presents us with a recurring theme in human history: the rise of antisemitism, a tragically relevant issue as we all know only too well. To understand the origins of this prejudice, we must delve into the psychological underpinnings of the new Egyptian Pharaoh.
The Torah introduces this ruler with a perplexing statement: “A new king arose over Egypt who did not know Joseph” (Exodus 1:8).
Given Joseph’s pivotal role in saving Egypt from famine, his contributions would have been legendary. The Talmud offers an insightful interpretation: “He [the King] acted as if he did not know Joseph” (Sota 11a). This deliberate ignorance reveals a sinister intent and lays the groundwork for the impending persecution.
The Torah recounts that the Israelites, blessed by God in accordance with his promises to the patriarchs, flourished in Egypt (Exodus 1:7). This divine blessing, however, is met with fear and hostility by the new Pharaoh.
The Pharaoh’s fear of the growing Jewish population is not grounded in logic or reason. He perceives their prosperity as a threat to his own power and stability. This fear likely stems from deeper insecurities within the Pharaoh himself. Perhaps, as he is a “new” king, he is feeling uncertain in his position, or perhaps he grapples with internal anxieties and external threats. This internal turmoil leads him to project his anxieties onto the Jewish people, viewing their flourishing as a direct challenge to his authority.
Thus, he declares to his advisors: “Come, let us deal wisely with them; lest they multiply, and it come to pass, that, when any war should chance, they also join our enemies, and fight against us, and so go up out of the land” (Exodus 1:10).
The plan that follows is chilling and sinister. The Jewish people are subjected to forced labour and infanticide.
This narrative provides a crucial insight: the blessings bestowed upon the Jewish people, their very existence and their success, can be perceived as a threat by those who feel insecure and threatened. The Pharaoh, wrestling with his own internal demons, projects his anxieties onto the Jewish community, viewing their growth as a source of danger.
This, indeed, is a recurring theme. Flawed individuals often perceive the blessings of others as a threat and react viciously. Since the problem originates within the antisemite and not with the Jews, it’s clear that the solution to antisemitism cannot be solely addressed by the Jewish people. As Rabbi Sacks eloquently summarised: “Jews cannot fight antisemitism alone. The victim cannot cure the crime. The hated cannot cure the hate.”
While antisemitism will persist as long as individuals feel threatened by the blessings of the Jewish people, we pray to God to deliver us from our enemies, to free the hostages, and, despite the hate, to continue to bestow his blessings on the Jewish people.
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