|
   |
 |
|
 |
|
|
|
|
|
|
|
           |
|
|
|
1. QUESTIONS FOR PREPARATION
1. To the best of your recollection, what does the word NAVI mean?
2. See 4:10-16, noting Moshe's reluctance to be God's spokesman.
Then review 6:29-30, noting Moshe's complaint that he cannot speak
to Pharaoh, and God response in 7:1-2 appointing Aharon to be his
spokesman 'instead'?
The MAKKOT [the Plagues]1. In your opinion, was the sole purpose of the plagues to convince Pharaoh to allow Bnei Yisrael to leave Egypt, or was there an additional purpose that relates to Am Yisrael? If so, how are these two purposes related?[In your answer, relate to both 3:18-22 and 7:1-6.]
2. In last week's shiur we suggested that the process of Yetziat
Mitzraim can be understood as the fulfillment of Brit Bein
Ha'btarim. Review Breishit 15:13-18. Do these psukim support the
above statement? [Which pasuk alludes to the 'plagues'?]
3. In your opinion, (based on the psukim from Brit Bein Ha'btarim
mentioned above), had Pharaoh not "hardened his heart" and allowed
Bnei Yisrael to leave, would have ALL the ten plagues been
necessary? Would they have been as severe?
4. Read 7:1-7. Does this 'parsha' describe one specific event or a
set of events? [Be sure that you can explain 7:6.]
5. In the above unit (chapters 7->11), how many plagues are
described? Can you divide them into groups of three? PART II - QUESTIONS FOR PREPARATION 1. Recall that Bnei Yisrael originally 'believed' Moshe's message concerning their forthcoming redemption (see 4:29-31). In your opinion, how did 'public opinion' change once Pharaoh doubled their workload? In their eyes, who was responsible for this? Support your answer from chapter 5.
2. Review Shmot 6:2-9. In reaction to what event did God give this
"dibur" to Moshe? As your review these psukim, make sure that you
follow what God tells Moshe, and what Moshe is instructed to tell
Bnei Yisrael.
3a. Read 6:2 carefully. What is difficult about this pasuk? What
statement is God making, and what does it mean?
3b. The word "brit" is mentioned twice in 6:4-5. In your opinion,
what "brit" does each pasuk refer to? Attempt to find textual and
thematic parallels to the two britot in Sefer Breishit. 4. Note how many times the phrase "Ani Hashem" is repeated in 6:2- 8? Can you explain why? Why is it so important that Bnei Yisrael must be told that they must know that "Ani Hashem"?
5. Read 6:9 carefully. In your opinion, how should the phrase "v'lo
shamu el Moshe" be translated? Did they not 'hear', or 'accept', or
'believe', or 'pay attention', or 'listen', or 'obey'?
Then, read 6:10-12, making sure that you understand the logic
of Moshe's "kal v'chomer" when he explains to God why Pharaoh will
not OBEY (or 'listen') to him?
6. Now, carefully read Yechezkel 20:1-10, making sure that you
understand when and why this 'conversation' took place. Note how
these psukim describe an event that took place before Yetziat
Mitzraim. In your opinion, when did this event take place?
7. Does 6:14-28 appear to be 'out of place'? If so, where in your
opinion do these psukim belong? What else is difficult about these
psukim. 8. What is difficult about 6:28? Can you relate this pasuk to your answer to question #6 above? Can you suggest now a reason why 6:14- 27 is placed here instead of earlier in Sefer Shmot? Is something being 'covered up'? If so, what? Does 6:9 help explain why? PART III - PARSHANUT
1. What is difficult about 6:3? Is it true that God only spoke to
the Avot b'shem Kel Sha--dai and not b'shem Havaya? [See Br. 12:1-7
13:14, 15:1-20, etc.]
2. What is the textual difficulty in 6:13.
3. To the best of your recollection, each time when Moshe & Aharon
went to Pharaoh, who did the talking? [Moshe or Aharon?]
According to either possibility, why did the other 'join along'?
4. The phrase: "va'ydaber Hashem el Moshe LAYMOR" is used numerous
times in Chumash. How would you translate "laymor" in its context
in this phrase?
2. SHIUR ON PARASHAT VA'ERA
How much can (or should) God expect from a nation that had endured so many years of oppression? Should their redemption be conditional?
INTRODUCTIONRecall from Sefer Breishit how "brit bein ha'btarim" foresaw both Israel's bondage in Egypt as well their redemption (see 15:13-15). Therefore, based on that covenant alone, we would expect Bnei Yisrael's redemption from Egypt to be 'unconditional'. However, when we consider the primary theme of Sefer Breishit - that Bnei Yisrael are chosen in order to become God's special Nation, we would assume that 'sooner or later' they would need to prove their worthiness. In our shiur, we will see how their first 'test' comes much 'sooner' than we may have expected.
INFORMATION 'PLUS'Recall from out study of Parshat Shmot that Moshe had received a double mission at the 'burning bush':1) To INFORM Bnei Yisrael that God has come to fulfill His promise to the Avot to take them to Eretz Canaan. 2) To ORDER Pharaoh to allow Bnei Yisrael to journey into the desert and worship God.
At first glance, Moshe's mission to Bnei Yisrael appears to be much easier than his mission to Pharaoh. After all, he needs only to 'inform' the people of their forthcoming redemption; in contrast to his mission to Pharaoh where Moshe must convince him to 'let the people go'. When Moshe first informed Bnei Yisrael concerning what God had told him, the Torah tells us how they were quick to believe: "and the people believed that God had come to redeem His people..." (see 4:29-31).
However, this initial enthusiasm quickly turned into bitter disappointment when Moshe's first encounter with Pharaoh resulted in a 'double workload' (see the story 5:18-21). Instead of the redemption they had prayed for (see 2:23-25), their plight only became worse. It is precisely at this point when Parshat Va'eyra opens, with God's response to this complaint. Note how God first reminds Moshe that He has indeed come to fulfill "brit Avot" (see 6:2-5), and therefore bids Moshe to: "...TELL Bnei Yisrael that I AM GOD, and I will take them out... and I will save them from their bondage... and I will bring them into the Land..." (6:6-8)What was the purpose of this additional 'commandment' that Moshe must 'tell' Bnei Yisrael? Was it simply to reassure them of their imminent redemption - so as to stop their complaining? If so, it didn't seem to help very much, as we are told: "But they did not listen to Moshe..." (see 6:9) So what was its purpose? To answer this question, we must take a closer look (in Hebrew) at this concluding pasuk: "v'lo SHAMU el Moshe mikotzer ru'ach ume'avodah kashah" - And they did not LISTEN to Moshe, due to their crushed spirits and hard work." (6:9)
'TO BELIEVE' OR 'TO OBEY'?What does "v'lo SHAMU" mean?Usually, the phrase "v'lo SHAMU el Moshe" is translated as, "they did not LISTEN to Moshe." However, the implication is far from clear. Let's consider several possibilities based on the various meanings of the Hebrew verb "l'shmoa":
* They did not HEAR what Moshe said.To determine the most accurate translation of "v'lo shamu" in this pasuk, we must consider the next three psukim, whereas they relate specifically to this phrase in 6:9: "Then God told Moshe, go speak to Pharaoh... that he should SEND Bnei Yisrael from his land. Moshe retorted [employing a "kal v'chomer"], saying: If even Bnei Yisrael - LO SHAMU ay'lai - didn't 'listen' to me - v'aych YISHMA'EYNI Pharaoh - why should Pharaoh 'obey' me?!" (see 6:10-12)Note how the word "shamu" is used on each side of the "kal va'chomer." Clearly, "shamu" in the context of Pharaoh's refusal to comply with God's command implies OBEY - for Moshe commands Pharoah to obey him - to allow Bnei Yisrael to leave Egypt (to worship their God). But for this "kal v'chomer" to make sense, the verb "shamu" in both halves of the pasuk must have the same meaning. Thus, if "shamu" in the second half of the pasuk means 'obey' then "shamu" in first half of the pasuk - in reference to Bnei Yisrael - must also mean to OBEY. In other words, the "kal v'chomer" should be translated as, "Why should Pharaoh OBEY me, if Bnei Yisrael did not OBEY me!" Even though we had earlier rejected this possibility (that "shammu" implies 'obey') for the simple reason that there was nothing in Moshe's statement to 'obey,' this "kal v'chomer" forces us to reconsider this translation. Therefore, we must take a closer look at 6:6-8 in their context to see if indeed we can find any hint of a command to Bnei Yisrael that they must 'obey'.
ANI HASHEMAs we take a closer look at these psukim (6:2-9), let's take special note of its emphasis on the phrase "ANI HASHEM": We begin with God's opening statement:"And Elokim spoke to Moshe, and told him: ANI HASHEM." (6:2)At first glance, this statement appears to be superfluous. Doesn't Moshe already know who God is! Why must He first repeat to him a fact that is already well known?
Then, after God's introductory remarks, note precisely what Moshe is instructed to tell Bnei Yisrael. Pay attention how this instruction both begins and ends: "Therefore, tell Bnei Yisrael:Clearly, a primary focus of God's message to Bnei Yisrael is His repeated statement of "ANI HASHEM," and this just may be what could be considered a command. Let's explain why: Not only does God inform Bnei Yisrael of their redemption, He COMMANDS them to recognize that HE is their God - i.e. ANI HASHEM ELOKEICHEM. Bnei Yisrael's need to recognize "Ani Hashem Elokeichem" encompasses much more than pure intellectual knowledge. This statement is not simply a fact that must be understood, it is a precept that must be INTERNALIZED. A true recognition of "Ani Hashem Elokeichem" generates an immediate, inner drive to perform God's will and the willingness to OBEY any command He may request. [It is not by chance that this very same statement is the FIRST of the Ten COMMANDMENTS! "v'akmal"] From this perspective, the statement of ANI HASHEM constitutes a commandment, implicitly demanding that Bnei Yisrael prepare themselves spiritually for their redemption - to perform proper "teshuva." Hence, Moshe's mission to Bnei Yisrael is no less difficult than his mission to Pharaoh. His assignment involves not only informing the people, but also EDUCATING them, teaching Bnei Yisrael how to prepare themselves for their redemption. Just as Pharaoh must be convinced to recognize God, so too Bnei Yisrael must be convinced that it is indeed God who is coming to redeem them. Accordingly, they must perform proper "teshuva" in order to be worthy of that redemption. A PROOF FROM YECHEZKELWhile this deeper meaning of "Ani Hashem" is only IMPLICIT in Parshat Va'eyra, it surprisingly emerges EXPLICITLY in Sefer Yechezkel![Before continuing, I recommend that you first read Yechezkel 20:1-12 and carefully compare it to Shmot 6:2-13. Note the obvious textual parallels, such as between 20:5-6 and 3:6-8.]
Chapter 20 opens as a group of elders of Yehuda (the leaders of the Exile in Bavel) request that Yechezkel pray to God for their redemption (see 20:1). Instead of answering their request, God tells Yechezkel to rebuke them instead. If you read 20:2-3 carefully, you'll note that God is basically telling them "don't ask what God can do for you (i.e. for your redemption), ask rather what you can do to deserve redemption!" [This was a few thousand years before JFK.] 6:3]... when I said, 'Ani Hashem Elokeichem' [compare with 6:6]... on that same day I swore to take them out of Egypt into a land flowing with milk and honey [compare with 6:8, 3:8]. And I said to them [at that time]:Much to our amazement, Yechezkel here states explicitly that to which Sefer Shmot only alludes - that God had called upon Bnei Yisrael to repent prior to the Exodus, to cleanse themselves from the "tumah" of their Egyptian culture in preparation for their redemption. Unfortunately, at that time Bnei Yisrael did not OBEY ["v'lo avu l'SHMOA" / see 20:8] and thus deserved to be destroyed in the land of Egypt. Only for the 'sake of His Name' did the redemption process continue (see Yechezkel 20:9-10). [These psukim in Yechezkel support the popular Zohar that explains how Bnei Yisrael had reached the 49th level of "tumah." Why Sefer Shmot seems to 'cover up' this detail is an interesting topic unto itself, but beyond the scope of this shiur.]
Thus, Moshe's "shlichut" to Bnei Yisrael, just like his mission to Pharaoh, is also a 'mission' in the fullest sense of the word. Not only must he INFORM Bnei Yisrael of their forthcoming redemption, he must also COMMAND and TEACH them to perform proper "teshuva."
God once again gives Moshe a double mission - to command Pharaoh to allow them to leave, AND to command Bnei Yisrael to 'become worthy' of that redemption. SOME HELP FROM VAYIKRASo what were Bnei Yisrael doing that was so terrible? Considering that this was before Matan Torah, what did they need to do "teshuva" from?A possible answer can be found in Parshat Acharei Mot, where we find once again an interesting textual and thematic parallel to Yechezkel chapter 20 and Shmot chapter 6. In Vayikra chapter 18 (which just so happens to be the Torah reading for Yom Kippur afternoon, and not by chance); God bids Bnei Yisrael not to follow the corrupt lifestyle of the Egyptians. Note once again the repetition in these psukim of the phrase "ANI HASHEM": "And God spoke to Moshe: speak to Bnei Yisrael and TELL them ANI HASHEM! Do not act as the Egyptians do... and do not follow their customs. Follow My laws instead... for ANI HASHEM ELOKEICHEM. Keep My laws, for by them man lives... ANI HASHEM." (see Vayikra 18:1-5)This short introduction is followed by a long list of forbidden marital relationships [better known as the "arayot"], which had apparently become common in the Egyptian and Canaanite cultures (see 18:24-25!). Thus, God's call for "teshuva" most likely entailed Bnei Yisrael's elimination of their decadent Egyptian lifestyle, as well as their preparedness to accept whatever mitzvot God may command.
A THEME IN SEFER SHMOTThis interpretation not only helps us understand the phrase "v'lo shamu el Moshe" in 6:9, it also explains a whole series of events which take place up until Bnei Yisrael arrive at Har Sinai.Recall that God had originally planned (at the "sneh") for Bnei Yisrael to travel a three-day journey directly to Har Sinai immediately after the Exodus (see 3:12-18). Instead, they arrive at Har Sinai only some six weeks later. Why? Based on what we saw in Yechezkel, the answer is quite simple. As he explained, God saved Bnei Yisrael, even though they were undeserving, for the 'sake of His Name' (see 20:8-9). But given their unworthiness, the redemption process could not continue, i.e. Bnei Yisrael cannot travel on to Har Sinai, until they become spiritually prepared. Therefore, even before Bnei Yisrael leave Egypt, they must offer a special Korban [Pesach] to affirm their faithfulness. [See shiur on Parshat Bo.] Then, after their first 'three-day journey' into the desert, they must pass the test at 'Marah' (see 15:22-26), where they are given one more chance to accept what they had earlier rejected in Parshat Va'eyra. Note what God commands Bnei Yisrael at MARA: "And He said - IM SHMOA TISHMA - If you OBEY the voice of the Lord your God, do what is upright and listen to His commandments, then the afflictions that I brought upon Egypt [which you deserved as well!] I will not bring upon you, for ANI HASHEM, your Healer." (16:26)[This topic will be discussed in greater detail in our shiur on Parshat B'shalach.] Finally, immediately upon their arrival at Har Sinai, God again demands as a PRE-REQUISITE for receiving the Torah a similar 'pledge of allegiance': "And now, IM SHMOA TISH'M'U B'KOLI - if you agree to obey My instruction and keep My covenant..." (see 19:3-6)Of course, this time Bnei Yisrael agree (see 19:7-8). With this background, we can also better appreciate why the very first DIBUR of the Ten Commandments is "ANOCHI [=ANI] HASHEM ELOKECHA who took you out of Egypt - LO YI'HIYEH... Do not have any other gods INSTEAD of Me" (see 20:2). As we saw in Yechezkel, these two statements - ANI HASHEM and LO YI'HIYEH - act as 'two sides of the same coin' - for the statement of ANI HASHEM automatically implies that you shall have no other gods. [This discussion relates to the machloket whether these two statements should be considered ONE dibur or TWO!]
ELIYAHU AT LEIL HA'SEDERIn closing, the conclusions of this week's shiur can also help us appreciate our custom to "invite" Eliyahu ha'navi to our 'seder table.' On Pesach night, as we commemorate the events of Yetziat Mitzraim, we conclude the SEDER with our hope for the final redemption. However, before we begin Hallel & Nirtzah, we first invite Eliyahu. Most likely, this custom is based on the final pasuk of Malachi, which promises:"Behold I am sending you Eliyah the prophet, BEFORE the great and awesome day of the Lord, and he will return the hearts of sons to their fathers, and the hearts of fathers to their sons, lest I come and smite and land instead."In the final redemption, just as in the first redemption, our obligation to perform "teshuva" is as important an ingredient as God's readiness to redeem us. After all, what purpose would there be in our redemption if we are not ready to fulfill our covenantal obligations? In order for that process to succeed, our constant recognition of ANI HASHEM must become not only a 'frame of mind,' but even more so, it must become a 'way of life.'
3. FOR FURTHER IYUN 2. See Amos 5:18! There he claims that it would have been better had Bnei Yisrael not desire a YOM HASHEM. Based on the context of that pasuk (including the time period of Uziyahu) and the conclusions of this week's shiur, explain Amos' warning in that pasuk. See also Yirmiyahu 29:10-14, and relate it to the above shiur! 3. Note the difference between the two miracles Moshe performs with his mateh. The first serves as an "OT" to show Bnei Yisrael that indeed shem Havaya has been revealed. It therefore turns into a "nachash" - a symbol from perek Bet in Breishit.
Recall as well how the "nachash" relates to man's obligation to follow God's command and the threat of punishment should he disobey.
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
|
||||
|
||||||||
