“And these are the names…” This is how the book of Shmot, also known as Exodus, begins, naming each of the sons of Yaakov.
It is inevitable to find parallels between this parashah and our current reality. When thinking about names, those of the 33 hostages to be released under the recent agreement between the State of Israel and Hamas come to mind. Among them, 10 lifeless bodies and 23 living individuals returning to their families. And, of course, we remember the hostages who remain in Gaza, facing an uncertain future.
The sages reflect on why the Torah enumerates the sons of Yaakov who came to Egypt, one by one. Rashi answers:
“AND THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL – Although Scripture already enumerated them by name while they were alive, when they went to Egypt (Genesis 46:8-27), it repeats the enumeration when recounting their death…”
Rashi emphasizes the unusual nature of this list since centuries have passed since their arrival. It’s not just a number of individuals; these are names that resonate beyond the confines of time. He continues:
“Demonstrating how beloved they were to God — they are compared to the stars, which God also brings forth and calls by number and name when they cease to shine.”
Each name tells a story, interwoven with others. These lives transcend time, like stars that continue to shine even after their light has dimmed.
I just saw photos of the hostages set to be released, with their names written beneath. These images and names remind us that each of them represents a life, a story intricately connected with many others.
Chava Alberstein popularized a song written by Moti Hamar that goes:
“Because all of us, yes, all of us
Are one single living tissue.
And if one of us
Leaves us,
Something in us dies,
And something remains with them.”
Bnei Yisrael came voluntarily to a land that would later subject them to inhumane cruelty for 400 years. Our hostages were kidnapped and subjected to inhumane cruelty for over 400 days.
Nachmanides, a 13th-century commentator, provides an additional perspective by noting that the first verse of this book begins with the conjunction “And” (vav), linking the narrative to that of Genesis:
“AND THESE ARE THE NAMES. The meaning [of the connective vav — v’eileh, ‘and these are’ — when it would have sufficed to say, ‘These are the names…’] is that Scripture wishes to recount the story of the exile from the moment they descended into Egypt. They were the first of the exiles, as I have explained. For this reason, it returns to the beginning of the subject in Genesis: ‘And Jacob brought all his offspring with him to Egypt.’ This is the same verse repeated here. Although these are two separate books, the narrative connects seamlessly with successive themes.”
This connection teaches us a key lesson: when mentioning names, we must include that “and,” ensuring we remember everyone who must be named—the ones who arrived, the ones who left, the fighters, and the victims on both sides. Names that highlight the madness of terrorism and war.
And these are the names, but of the 98 hostages still held, whom we await:
Arbel Yehoud, Tsachi Idan, Ariel Cunio, Naama Levy, Idan Shtivi, Romi Gonen, Itzhak Elgarat, Sahar Baruch, Judi Weinstein, Samuel Keith Siegel, Gadi Haggai, Tamir Adar, Matan Zangauker, Omer Wenkert, Avinatan Or, Oron Shaul, Ran Gvili, Bipin Joshi, Yair Yaakov, Loitu Joshua Mollel, Eliya Cohen, Avera Mengistu, Omer Tov-Shem, Hisham Sayed-Al, Rom Braslavski, Watchara Sriaoun, Eitan Horn, Bannawat Seathao, Inbar Hayman, Nattapong Pinta, Abraham Eitan Mor, Pongsak Thenna, Aviv Atzili, Sudthisak Rinthalak, Doron Steinbrecher, Sonthaya Oakkharasri, Uriel Baruch, Yossi Sharabi, Gadi Moses, Eli Sharabi, Ilan Weiss, Karina Ariev, Alon Ohel, Ofer Kalderon, Abraham Bar Kupershtein, Omri Miran, Iair Horn, Segev Kalfon, Elkana Bohbot, Amiram Cooper, Ohad Ami Ben, Sagui Chen-Dekel, Dror Or, Tal Shoham, Ohad Yahalomi, Lior Rudaeff, Hadar Goldin, Omer Neutra, Liri Albag, Tamir Nimrodi, Yonatan Samerano, Arye Zalmanowicz, Yarden Bibas, Gali Berman, Evyatar David, Ziv Berman, Ariel Bibas, Agam Berger, Haim Yosef Ohana, Itay Chen, Eitan Levi, Edan Alexander, David Cunio, Eliyahu Margalit, Tal Chaimi, Nimrod Cohen, Guy Illouz, Shlomo Mantzur, Daniella Gilboa, Tehila Emily Damari, Guy Dalal-Gilboa, Ofra Keidar, Or Levy, Shay Levinson, Kfir Bibas, Surasak Rumnao, Sasha Alexander Troufanov, Oz Daniel, Muhammad Atarash-Al, Daniel Peretz, Ronen Engel, Asaf Hamami, Maxim Harkin, Meny Godard, Shiri Bibas, Sathian Suwannakham.
We must acknowledge that Israel is experiencing a profound leadership crisis. Both government and opposition have failed, prioritizing personal interests over solutions. The declared goals of the war—to destroy Hamas and free the hostages—have had mixed results. While Hamas has been weakened, it hasn’t been eliminated. Many hostages remain captive, and the toll has been immense: over 400 soldiers have died since October 7, and dozens of hostages were killed in captivity.
But this is not the only crisis.
The Jewish people, scattered around the world, hesitate to support Israel—not the government, but the State itself. Some even suggest abandoning the land to the Palestinians. This apathy and division echo dark moments in our history, moments when unity should have prevailed.
Young and old alike refrain from celebrating the existence of the State of Israel, whether out of fear, apathy, or disengagement. It feels like a return to a time of division and darkness when solidarity and support should be paramount.
But we know this too shall pass. Gam ze ya’avor.
Parashat Shmot teaches us that from the greatest adversities emerge leaders and solutions. Just as Moshe rose to lead the people, so too can we find within ourselves the strength to resist and build.
Today, as we await the release of the 98 hostages, we see a parallel between this transition from darkness to light, from oppression to freedom, and the profound message of Shmot. May this week mark a step toward dignity and freedom for those deprived of it and remind us of our commitment to fight against all forms of slavery—both physical and emotional—in our shared humanity.
May this Shabbat inspire us with strength, connection, and peace, enabling us to find joy even amidst pain.
Shabbat Shalom,
Rabbi Gustavo Geier