The Torah selection for this Shabbat continues the narrative of the Ten Plagues. The drama continues with the hardening of the heart of Pharaoh. The eighth plague of locusts arrives in the land of Egypt. Pharaoh inquires of Moses who among the Israelites shall leave Egypt. Moses replies that young and old, son and daughter; sheep and cattle will leave Egypt for the celebration of the festival. The response shares the unity of the people Israel, the interdependence of young and old in the Hebrew tradition.

Pharaoh shrewdly responds that the adult Israelites may leave Egypt. The young are prohibited. The commentators note that the future of Judaism depends upon the transmission of the heritage to children. The education of youth has always been primary in the consciousness of those committed to the future.

The locusts overwhelm the land of Egypt. Pharaoh again admits his sin against G-d and the Israelites. A strong west wind removes the plague. However, Pharaoh again hardens his heart and will not let the Israelites leave. The Torah states, though, "The L-rd hardened Pharaoh's heart". The commentators find this statement problematic as it denies the freedom of will that is so basic to Judaism. Most careful readers respond that Pharaoh abused his free will. He became so obsessive in his demonic hatred of Israel he lost the ability to think rationally. As we all know, "If you don't use it, you lose it." Pharaoh lost the ability to make a rational decision about Israel's presence in Egypt. His heart was hardened out of compulsion, rather than choice.

The ninth plague of darkness arrives. The darkness is unique in that it is "thick" and can be felt. The Israelites, however, have light in their dwellings. Pharaoh now will permit the children to leave with Moses, however the flocks and herds must remain in Egypt. Moses demands that the animals accompany Israel into the wilderness. Pharaoh hardens his heart with greater zeal. "Get away from me. Don't see me anymore," he shouts at Moses.

The narrative reaches its dramatic climax with the arrival of the tenth plague and the Exodus from Egypt. The month of the Exodus is the first month of the calendar of Israel. Historically, Nissan was the first month until Tishrei replaced it in the rabbinic period. On the tenth day of Nissan, each household was commanded to take a lamb and sacrifice it at dusk on the conclusion of the fourteenth of the month. The lamb is to be a one-year old male without blemish. The lamb must be eaten with the matzah and bitter herbs. The special foods cannot be eaten the following day.

Israel is to observe the Passover annually. The matzah shall be eaten for seven days. The first and last days of the Passover festival are sacred days. Work is prohibited during these two days. Since rabbinic times, Diaspora Jews have celebrated "yom tov sheni shel galuyot", the second day of the Diaspora. These additional days were created when it was uncertain whether the previous lunar month had 29 or 30 days. In order to be assured that Passover was observed on the appropriate day, the first two days and the last days were considered as full sacred days of celebration. The custom was retained in the Diaspora even after the Jewish calendar was set by astronomical calculation. Orthodox and Conservative Judaism continue to retain the "second day of the Diaspora" as a characteristic of Diaspora Jewish life. Reform Judaism has abolished the observance of the second day.

Any products with leavening are prohibited by the Torah. Ashkenazi Jews of central and Eastern European background extended the category of leavening to corn, rice, and legumes. The invention of the matzah-baking machine in the late nineteenth century caused tremendous controversy in the Jewish world. Many pious Jews will still only use hand-baked matzot, "matzah shmura", for either all the days of Passover or for the Seder meals. Matzah that has been enriched with eggs or juice is permitted for the infirm or the aged. Hassidic Jews only allow the eating of the beloved "matzah ball" on the additional eighth day as it is assumed to have absorbed too much moisture.

The removal of leaven from the biblical or the rabbinic household was really not an issue. However, in medieval and in contemporary times, with the warehousing of food products, it became a concern. The "legal fiction" of the sale of leavened products addressed this issue. Leaven was "sold" via the rabbi and a legal contract to a non-Jew in the community. As the leaven products were never "paid" for by the non-Jew, their ownership returned to the Jewish party at the conclusion of the festival.

During the Passover of Egypt, the blood of the lamb was smeared on the doorposts and the lintels of the Israelite homes with the hyssop plant. Throughout the Torah, the hyssop is associated with humility and contrition. Blood is portrayed as a protecting agent against the tenth plague. Judaism retains a vestige of this sentiment in the text of the circumcision ceremony; "By your blood shall you live!"

With the horror of the tenth plague, Pharaoh finally relents and permits the Israelites to depart from Egypt. The Egyptians contribute their gold and silver to the Israelites. The Israelites leave Egypt in haste. The Torah asserts that over 600,000 adult males fled Egypt. They were accompanied by non-Israelites known as the mixed multitude" in the Torah text. Only a circumcised male may participate in the eating of the Passover offering. The first-born male is consecrated to G-d. Therefore, they child must be redeemed from his special role in the ""pidyon haben" ceremony. Some Jewish feminists have called for the observance of the redemption of the first-born daughter, "pidyon habat".

The conclusion of Parashat Bo asserts the observance of Passover. One of the sources of the famous Four Questions, the "Arba Kushiyot", is found here. "What is this? With a strong hand, the L-rd brought us out from Egypt from the house of bondage." One of the origins of the "tefillin", the phylacteries of Jewish prayer, concludes our parasha.