[Par-lite] Parshat Va'eyra - shiur #1

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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         PARSHAT VA'ERA  --   "ANI HASHEM" 

	Should Bnei Yisrael's redemption from slavery be
'unconditional'?  
	According to God's original promise to Avraham Avinu,
the redemption should begin as soon as its four hundred year
'time limit' had expired.  [See Breishit 15:13-15.]
    Furthermore, could God have any expectations from a nation
that had endured so many years of oppression?  
    On the other hand, when considering the primary theme of
Sefer Breishit - that Bnei Yisrael are chosen in order to
become God's special Nation - it would also be logical to
expect at least some sort of 'spiritual readiness' on the part
of Bnei Yisrael - to be worthy of their redemption.
    
    Even though the opening lines of Parshat Va'era leave us
with this impression that the forthcoming redemption will be
unconditional - in the the following shiur, we will re-examine
those psukim (i.e. Shmot 6:2-9) - to show how and why Israel's
redemption from Egypt emerges as a reciprocal process.
    
INTRODUCTION 
	In our study last week of the 'burning bush'
narrative, we explained how Moshe Rabeinu received a 'double
mission' - as  God instructed him to both:
* INFORM Bnei Yisrael that God has come to fulfill His promise
to the Avot to take them to Eretz Canaan.
AND
* ORDER Pharaoh to allow Bnei Yisrael to journey a three day
distance into the desert - to worship their God.

    At first glance, Moshe's mission to Pharaoh appears to be
much more difficult than his mission to Bnei Yisrael.  After
all, Moshe must convince the Egyptian ruler to do something
against his will; while Bnei Yisrael need only to be told
'good tidings'. 
	However, as the story continues, we will see how
Moshe's 'mission' to Bnei Yisrael becomes no less difficult,
and how that mission emerges as a primary theme of Sefer
Shmot!
    To explain how and why, we must first consider the setting
as Parshat Va'era begins. 

GETTING BETTER, OR GETTING WORSE
	Recall from Parshat Shmot, how Bnei Yisrael
immediately believed Moshe's tidings of their forthcoming
redemption:
"...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 5:18-21).
Instead of the redemption they had cried for (see 2:23-25);
their plight only became worse.  Understandably, the people
accuse Moshe - their new leader - for this aggravation of
their condition; whereupon Moshe turns to God in prayer,
asking:
"Why have you made things worse for this people, why have you
sent me!  From the time I have gone to Pharaoh to speak in
Your Name, their situation has only gotten worse, and You have
not saved Your nation!" (5:22).

	It is precisely at this point when Parshat Va'era
opens, i.e. as Moshe awaits God's answer concerning what to
tell the people. As the people raise a rather 'legitimate'
complaint, Moshe needs to know how to respond.
	Note how God's response to this complaint is found in
the opening eight psukim of Parshat Va'era (i.e. 6:2-9) - and
how it divides into two sections:
    1) What God tells Moshe (see 6:2-5), and 
    2) What Moshe must tell Bnei Yisrael (see 6:6-8).
      
    In our shiur, we will focus on God's answer to Bnei
Yisrael (i.e. 6:6-8), while our additional shiur on Parshat
Va'era (to follow) will discuss how and why God first mentions
"brit Avot" in his preliminary remarks to Moshe in 6:2-5.]

ANI HASHEM
	Review the opening line of God's response to Moshe
(see 6:2), as it appears to contain a rather superfluous
statement:
"And Elokim spoke to Moshe, and told him: ANI HASHEM".  

    Even though Moshe Rabeinu already knows who God is (see
Shmot 3:6-7 & 3:13-15), nonetheless, God finds its necessary
to preface his response with this statement of "ani Hashem".

	Then, in the message that God instructs Moshe to
convey to Bnei Yisrael (see 6:6-8), this same statement of
'ANI HASHEM' forms the opening, closing, and 'central' clause.
Pay special attention to this, as your review those psukim:
    "Therefore, tell Bnei Yisrael: 
    ANI HASHEM,
    and I will take them out from their suffering in Egypt...
    and I will save them from their enslavement, 
    and I shall redeem them with an outstretched arm....
    and I shall take them for Me as My Nation
    and I will be their God... then they shall know that:
    ANI HASHEM ELOKEICHEM 
    who has taken them out of Egypt. 
And I will take them to the Land... 
and I will give it to them as an inheritance...
	ANI HASHEM." 
     (see 6:6-8, read carefully!)

	As these psukim emphasize, God certainly wants Bnei
Yisrael need to hear this 'message' of "Ani Hashem".

	But how was this statement supposed to answer the
people's complaint?  Did God think that by simply repeating
this phrase, and/or by repeating once again His promise of
redemption - that Bnei Yisrael would stop complaining?  If so,
it certainly didn't help - as we are told in the next pasuk:
	"But they did not listen to Moshe..."  (see 6:9).
	
	In other words, Moshe relayed this message from God to
the people, but they did not listen.  So what was the whole
point?

A STATEMENT, or A COMMAND?
	To answer this question, we will now show how the
phrase 'ANI HASHEM' (in the context of these psukim) should
not be understood as simply a 'statement', but rather as a
'command'.  In other words, God's response in not simply: Be
patient - and redemption is on its way; rather - Accept Hashem
as your God, to enable your redemption! 
    Even though this may not appear to be the simple meaning
of this phrase, a careful reading (in Hebrew) of this entire
section in Sefer Shmot, with a little help from Sefer
Yechezkel, will help us prove this conclusion.
    To do so, let's take a careful looks at Bnei Yisrael's
response (in 6:9) to God's message (in 6:6-8):
"And Moshe relayed this [message] to Bnei Yisrael...
- ve'lo SHAM'U el Moshe mi'kotzer ruach u'm'avoda kasha-
But they did not LISTEN to Moshe, due to their crushed spirits
and hard work.  (see 6:9).

	In our quotation of this pasuk, we have translated the
phrase of "ve'lo shamu" as they did not 'listen'.  However, as
we shall now explain, this translation is problematic.

'TO BELIEVE' OR 'TO OBEY'?
	What does the phrase "ve-lo SHAM'U" mean in Hebrew?

	Let's consider several possible translations, based on
the various meanings of the Hebrew verb 'lishmoa', such as -
to hear, or to comprehend, or to listen, or to obey, etc.:

*  They did not HEAR what Moshe said.
That can't be its meaning in this pasuk, as they obviously
(physically) heard what Moshe said.  

*  They did not COMPREHEND what he said.
This would also seem unlikely, for nothing in Moshe's
statement seems particularly complex or intellectually
demanding.

*  They did not PAY ATTENTION to what Moshe told them.
Based on its context, this seems to be the simplest
understanding, the problem only being that this is not what
the word "sham'u" means. 

*  They did not BELIEVE (or accept) what Moshe told them.
Even though this is the popular understanding of 've-lo
sham'u' (in this pasuk), this translation is problematic as
well, for the Torah should have used the Hebrew word 've-lo
he'eminu', as it did to describe Bnei Yisrael's original
belief in God's first promise of redemption - see 4:30-31.

*  They did not OBEY what Moshe told them.
Although this is the most common translation of 've-lo sham'u'
elsewhere in Chumash [see for example Devarim 28:15 & Vayikra
26:14], such a translation in our context seems entirely
untenable, as Moshe's remarks contained no commandment or
imperative for the people to obey!  
    Or did they? 
    
    Based on the above analysis, the best translation for
"ve-lo sham'u" would be - that the people did not 'obey'  -
but if so, it would require that we identify some sort of
commandment in God's statement to the people, as recorded in
6:6-8.  
    To explain how and why the statement of ANI HASHEM could
be understood as a commandment, we must study a parallel
source that describes these same events, as recorded in the
book of Yechezkel.

A PROOF FROM YECHEZKEL
[Before continuing, it is recommended that you first read
Yechezkel 20:1-12 and carefully compare it to Shmot 6:2-13;
noting the obvious textual parallels, e.g. 20:5-6 w/ 3:6-8.]

	Yechezkel chapter 20 opens in the seventh year [i.e.
seven years after the Exile of King Yehoyachin and the
aristocracy   from Jerusalem], as the elders of Yehuda (the
leaders of the Exile in Bavel) visit Yechezkel to inquire in
regard to their predicament. 
[Based on chapter 28 in Yirmiyahu, we can assume that rumors
of Bavel's imminent fall are spreading (as Egypt will come to
their rescue/ see also Yirmiyahu 37:1-10), kindling [false]
hope among the people that God may soon redeem the Exile and
return them to Jerusalem.]
  
	In response to their inquiry, God tells Yechezkel that
the people need to hear rebuke (rather than 'good tidings'
/see 2:4).
[Study 20:2-8 carefully, noting how 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.] 

	In that rebuke, God instructs Yechezkel to remind the
people that they are not worthy of redemption, just as their
forefathers in Egypt did not deserve redemption!  [See
20:5-10.]  
    As your review these psukim, note how Yechezkel describes
the set of events that took place just prior to the Exodus,
and their obvious parallels to the opening psukim of Parshat
Va'era:
"And you shall say to them... on the day that I chose Israel
... [va-ivada lahem -] when I made Myself known to them in the
land of Egypt... and I stretched out My Hand to them saying
ANI HASHEM ELOKEICHEM" . 
    [Compare with Shmot 6:3 & 6:6]
"... on that same day ["nasa'ti et yadi"] I lifted out My Hand
to take them out of Egypt into a land flowing with milk and
honey"  (Yechezkel 20:5-6),
 	[Compare with Shmot 6:8 and 3:7-8].

    Note especially the repetition of the phrase of ANI HASHEM
as well as "ve-lo avu l'shmo'ah".

TAKING 'EGYPT' OUT OF THE JEWS
	However, the most important piece of information in
these psukim, that (for some reason) was left out of Sefer
Shmot, is the COMMANDMENT that God had given Bnei Yisrael at
that time:
    "And I said to them [at the time of Yetziat Mitzrayim]: -
"Each man must rid himself of his detestable ways and not
DEFILE himself with the fetishes of Egypt - [for] ANI HASHEM
ELOKEICHEM"  (see 20:7).

"But they REBELLED against Me -'ve-lo avu liSHMOA eilai' - and
they did not want to listen to Me (i.e. obey) - for no one rid
himself from his detestable ways, nor did anyone give up the
fetishes of Egypt, and I resolved to pour out My anger upon
them..." (see 20:8).

    It becomes quite clear from Yechezkel, that when God told
Moshe to tell Bnei Yisrael ANI HASHEM (as recorded in Parshat
Va'era), this included an implicit COMMAND as well - to rid
themselves from Egyptian culture- a command which Bnei Yisrael
DID NOT OBEY.  
	Much to our amazement, Sefer Yechezkel states
explicitly that which Sefer Shmot only alludes to.  God had
called upon Bnei Yisrael to repent prior to the Exodus, to
cleanse themselves from the "tum'a" of their Egyptian culture
- in preparation for their redemption.  Unfortunately, at that
time Bnei Yisrael did not OBEY ["ve-lo avu liSHMOA" / see
20:8] and thus deserved to be destroyed in the land of Egypt.
    Nevertheless, as Yechezkel explains in the next pasuk, the
redemption process did continue, but it was only for the 'sake
of God's Name' (see Yechezkel 20:9-10).
[These psukim in Yechezkel support the popular Zohar that
explains how Bnei Yisrael in Egypt had reached the 49th level
of 'tum'a' before the redemption began.  See Further Iyun
section for additional sources that are based on (or quote)
these psukim in Yechezkel.]

	Thus, these psukim in Yechezkel can help us understand
the deeper meaning of the phrase 'Ani Hashem' in Parshat
Va'era.  God's instruction to Moshe to tell Bnei Yisrael -
'Ani Hashem' - implies not only that they must accept God, but
they must also reject any other gods (and/or culture).
Basically, God is telling His nation that He will indeed
redeem them from Egypt, as they request; but this redemption
demands that they become a 'loyal partner' in this
relationship.
	If this understanding is indeed correct, then Bnei
Yisrael's response of "ve-lo sham'u el Moshe" would definitely
mean that they did not OBEY.  Instead, they continued their
evil ways, and clung to their Egyptian culture! 

A LOGICAL 'KAL VA-CHOMER'
	Additional proof of this interpretation of 've-lo
sham'u' can be inferred from the next three psukim that follow
in Parshat Va'era:
"Then God told Moshe, go speak to Pharaoh... that he should
SEND Bnei Yisrael from his land.   [Clearly, a command!]

Then, Moshe retorted [employing a 'kal va-chomer'], saying: 
"If even Bnei Yisrael - LO SHAM'U eilai - didn't 'listen' to
me - ve-eich YISHMA'ENI Pharaoh - why should Pharaoh 'obey'
me?" (see 6:10-12).

	Note how the Torah uses the word 'sham'u' on each side
of the 'kal va-chomer'.  In the context of Pharaoh's refusal
to comply with God's command - 'sham'u' definitely means to
OBEY - for Moshe commands Pharaoh to grant Bnei Yisrael
permission to leave Egypt (to worship their God).  
	However, for this 'kal va-chomer' to make sense, the
verb 'sham'u' in both halves of the pasuk must carry the same
meaning.  Thus, if 'sham'u' in the second half of the pasuk
means 'obey', then 'sham'u' in first half of the pasuk - in
reference to Bnei Yisrael - must also mean to OBEY. 
    In other words, the 'kal va-chomer' should be translated
as follows:
"Why should Pharaoh OBEY me, if Bnei Yisrael did not OBEY me!"


	Once again, we find proof that the phrase 've-lo
sham'u' in 6:9 should be understood as: Bnei Yisrael do not
obey.

TO KNOW or TO INTERNALIZE 
	When we first encountered the statement of ANI HASHEM,
it was understood as a 'statement of fact' - i.e. something
that needs to be known.   However, based on our analysis, one
could suggest that knowing 'Ani Hashem' encompasses much more
than pure intellectual knowledge.  This statement is not
simply a fact that must be understood, rather it constitutes a
precept that must be INTERNALIZED.  In other words, a true
recognition of 'Ani Hashem' generates an immediate, inner
drive to perform God's will and thus, a willingness to OBEY
any command He may request.  
    Hence, the internalization this statement obviously
requires the rejection of any other god
	From this perspective, the statement of ANI HASHEM in
Parshat Va'era constitutes a commandment, implicitly demanding
that Bnei Yisrael prepare themselves spiritually for their
redemption - to perform proper 'teshuva', and hence reject
their Egyptian culture.

THE FIRST TWO 'DIBROT'
    This interpretation can help us appreciate the deeper
meaning of the first two commandments that Bnei Yisrael
receive at Matan Torah.  Recall that when Bnei Yisrael finally
arrive at Har Sinai to receive the Torah, the first
commandment is simply another format of the ANI HASHEM
statement  
"ANOCHI HASHEM ELOKECHA asher HOTZEITICHA me-eretz
Mitzrayim..." (see 20:2-3, compare w/6:6!). 
Furthermore, this also explains why the next commandment:
"Lo yihiyeh lachem elohim acherim al panai..." - not to have
any other gods.  

    In fact, this also explains why some commentators consider
Anochi and Lo Yihiyeh as one commandment, for the first
statement automatically implies the second (like two sides of
a coin)! 
	Even though Bnei Yisrael did not internalize this
message of ANI HASHEM before they left Egypt (as 6:9 implies),
their redemption process would not be complete until that
message was totally accepted.  [We will soon cite several
examples.]

A DIFFICULT MISSION
	From this perspective, 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.  
    In this manner, 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' - to become worthy
of that redemption.
	This interpretation can also explain the interesting
wording of God's response to Moshe's objection in 6:11-12: 
"And God spoke to Moshe & Aharon, and COMMANDED them
[va-yetzavem] TO Bnei Yisrael AND TO Pharaoh the king of Egypt
to take Bnei Yisrael out of Egypt" (6:13).

	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.
	[See Ramban's interpretation of this pasuk!]

SOME HELP FROM SEFER VAYIKRA
	So what were Bnei Yisrael doing in Egypt that was so
terrible?  Considering that these events took place before the
Torah was given, 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' may have included a demand that Bnei Yisrael's
refrain of their decadent Egyptian lifestyle, and accept
instead whatever mitzvot God may command.

A THEME IN SEFER SHMOT
 	This interpretation not only helps us understand the
phrase "ve-lo sham'u  el Moshe" in 6:9, it also explains a
whole series of events that 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 the excerpt quoted from Sefer Yechezkel, the
answer is quite simple.  As the prophet explained, God saved
Bnei Yisrael for the 'sake of His Name' - even though they
were undeserving at that time (see 20:8-9).  Hence, the
redemption process could not continue, i.e. Bnei Yisrael
cannot travel on to Har Sinai, until something is done to
improve their spiritual readiness.
	 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 'Mara' (see 15:22-26), where they are given one more
chance to accept what they had earlier rejected in Parshat
Va'era.  Note what God commands Bnei Yisrael at MARA:
"And He said - IM SHAMO'A 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 Beshalach.]

	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 SHAMO'A TISHME'U BE-KOLI - if you agree to obey
My instruction and keep My covenant..."  (see 19:3-6).

	Of course, this time Bnei Yisrael agree to follow God
and 'listen' [obey] to whatever He may command them (see
19:7-8). 
	Finally, as we explained above, this explains why the
very first DIBUR of the Ten Commandments is "ANOCHI [=ANI]
HASHEM ELOKECHA who took you out of Egypt - LO YIHIYEH... Do
not have any other gods INSTEAD of Me" (see 20:2).  
	As we saw in Sefer Yechezkel, these two statements -
ANI HASHEM and LO YIHIYEH - act as 'two sides of the same
coin' - for the statement of ANI HASHEM automatically implies
that you shall have no other gods.

ELIYAHU AT LEIL HA-SEDER
	In 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 Mitzrayim, we conclude the SEDER with our
hope for the final redemption.  However, before we begin
Hallel & Nirtza, we first invite Eliyahu.  Most likely, this
custom is based on the final pasuk of Mal'achi, 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
were not ready to fulfill our covenantal obligations? 
	In order for redemption to succeed, a constant
recognition of ANI HASHEM must become not only a 'frame of
mind', but even more so, it must become a 'way of life'.

					shabbat shalom,
					menachem

===================
FOR FURTHER IYUN
1. Review Shmot 2:23-25.  Note how Bnei Yisrael cry to Hashem
for salvation.  In your opinion, does this indicate that they
did teshuva, or was this simply a cry for help.
	See Ibn Ezra (2:23 / aroch), Ramban (2:25), and
Seforno (2:23-24) on these psukim, noting how they all relate
to this question, and how they all relate to the psukim in
Yechezkel 20:1-9 as well!

2. See Seforno's introduction to Sefer Shmot (in some
Chumashim it is found in the first volume of Sefer Breishit,
where Seforno provides and intro to all five books of
Chumash).
    Note how his commentary on what transpires in Sefer Shmot
is based on what is described in Yechezkel chapter 20!
    Note also how he relates to this information in Sefer
Yechezkel in his commentary on almost every pasuk in Shmot
chapter one, as well as his commentary on 2:23-24.

3. See Amos 5:18!  There he claims that it would be better for
Bnei Yisrael not to desire a YOM HASHEM.  Based on the context
of that pasuk (considering the people's behavior during 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!

ADDITIONAL NOTES AND SOURCES
The Forty-nine 'sha'arei tum'a'
	The concept that Bnei Yisrael plummeted to the
forty-ninth 'gate of impurity' appears in the Zohar Chadash,
vol. 1, Parshat Yitro 52a.  The Zohar there writes that while
Hashem had promised Avraham Avinu only that He will redeem his
offspring from bondage, He in fact did much more: He took them
from the forty-nine 'gates of impurity' and raised them to the
forty-nine 'gates of wisdom'.  This, explains the Zohar, is
why Hashem constantly reminds Bnei Yisrael, "I am Hashem your
God who took you from Egypt", to emphasize that He did more
than fulfill His promise to Avraham Avinu.  
	The Zohar adds that the forty-nine days we count
between Pesach and Shavuot commemorate this elevation from the
forty-nine 'gates of impurity'.  This concept is developed
later by the Ramchal, in Choker U-mekubal, 18.
"Ve-lo Sham'u El Moshe" (6:9)
	Our explanation, that this pasuk refers to Bnei
Yisrael's unwillingness to give up their idolatrous practices,
appears explicitly in several Midrashim.  The Mechilta,
Parshat Bo - Mesechta De-pischa 5 and Shemot Rabba 6:5 explain
that Bnei Yisrael could not extricate themselves from
idolatry, and the Midrashim make reference to Yechezkel 20 as
evidence.  Targum Yonatan Ben Uziel also explains this pasuk
as suggesting Bnei Yisrael's refusal to abandon idolatry,
though he adds as well the element of 'kepidut rucha', anger
and frustration.  Perhaps this means that the intensified
labor that resulted from Moshe's initial meeting with Pharaoh
contributed in no small measure to the people's refusal to
heed his call for teshuva.
	It is worth noting that we find two different
approaches in the Midrashim as to why Bnei Yisrael resorted to
avoda zara: either for theological reasons, or due to
circumstances they deemed out of their control.  The Torah
Shleima quotes a "Midrash Aggada" that Bnei Yisrael lacked
faith and claimed that Hashem did not have the ability to save
them.  They thus resorted to avoda zara, on ideological
grounds.  The Midrash Hagadol, by contrast, records the
following response of Bnei Yisrael to Moshe's call for their
return to monotheism: "Where do you find a slave who acquires
for himself two masters?  We are slaves to Pharaoh; how can we
violate his decrees - we are afraid!"  Their subjugation to
Pharaoh precluded the possibility of their service to Hashem.
	The Netziv, in his comments to Shmot 13:9, finds what
he considers a clearer source in Chumash for Bnei Yisrael's
involvement in avoda zara.  The pasuk there instructs them
with regard to the mitzva of tefillin and concludes, "for with
a mighty hand Hashem took you out from Egypt".  The Netziv
explains this clause as a response to the anticipated question
as to why Hashem must issue so many commandments to ensure
Bnei Yisrael's trust and belief in Him.  He answers by
reminding the people that they agreed to leave Egypt only
after witnessing Hashem's mighty hand.  Although they happily
welcomed Moshe's initial announcement of their freedom (4:31),
they rejected his second proclamation because, as we noted in
the shiur, it required them to accept Hashem as their God.
Only after witnessing the miracles in Egypt did they agree to
forsake idolatry and accept Hashem. 

VE-LO SHAM'U EL MOSHE
	By and large, the "mefarshim al derech ha-pshat"
interpret "ve-lo sham'u el Moshe" differently.  We list here
the three general directions taken by the mefarshim:
BELIEVE
	They did not believe: We dismissed this approach in
the shiur, but several prominent mefarshim adopt - either
explicitly or implicitly - this interpretation.  The Rashbam
contrasts the nation's response here with their reaction to
Moshe's initial announcement, as recorded in Parshat Shmot -
4:31.  Although then, they believed Moshe ("Va-ya'amen
ha-am"), having seen their hopes crushed by the decree of more
intensive labor they no longer believed.  In quoting this
pasuk in Parshat Shmot, the Rashbam may have implicitly
addressed the possible objection to this approach, as we asked
in the shiur: why did the Torah not say, "Ve-lo he'eminu"?
The answer may be that in that very pasuk the Torah writes,
"va-yishme'u ki pakad Hashem et Benei Yisrael. "  There,
'va-yishme'u' seems to parallel 'va-ya'amen', to mean 'they
believed'.  Other mefarshim who claim that Bnei Yisrael did
not believe Moshe include the Ralbag and Seforno.
PAY ATTENTION
	Another group of mefarshim explain 've-lo sham'u' to
mean a rough equivalent of, 'they did not pay attention'.  For
one of several reasons, Bnei Yisrael did not or could not pay
attention to Moshe as he spoke to them - either because of the
pressure of their workload, their emotional distress, or
because Pharaoh had already ordered them to disregard the
'words of falsehood' spoken by Moshe and Aharon (5:9). 
	 This approach is taken (though in slightly different
forms) by the Ramban, Chizkuni, Abarbanel, Netziv and Meshech
Chochma in their commentaries on this pasuk.  One interesting
variation of this approach appears in the work of Rav Hirsch.
He explains, along the same general lines as our analysis in
the shiur, that in Moshe's speech he does more than inform the
people of redemption; he charges them with a mission, the
destiny and purpose of Am Yisrael.  Due to the pressures of
their work, however, Bnei Yisrael had no patience for such
lofty ideas and concepts.  All they could concentrate on was
the immediate tasks at hand; they therefore could not pay any
attention to Moshe's description of their spiritual mission as
a free nation.
CONSOLATION
	The final approach is that of Rashi: "They did not
accept consolation."  Unlike our explanation in the shiur,
Rashi apparently understood Moshe's address as simply an
attempt at consoling the people whose lives had become even
more unbearable as a result of Pharaoh's new decree.  Rashi
expresses this interpretation of the pasuk in other writings,
as well.  In Sefer Hapardes (compiled by Rashi's students) and
in Siddur Rashi (414), this pasuk is cited as proof that those
who seek to offer consolation should do so 'me'at me'at', by
expressing modest hopes for better things to come.  In Rashi's
words, one who does not do so: "is like one who says to a
beggar, 'Tomorrow you will be a king' - he does not believe
him."  Here, too, Bnei Yisrael suffered from physical torment,
and Moshe consoles them with promises of a glorious life as
God's nation in the land of Canaan.  This offered them little
consolation; they wished only for a respite from their current
hardship.
	The Malbim (on our pasuk) explains along these lines,
as well, that Moshe here was to console Bnei Yisrael, but did
not succeed.

TESHUVA IN EGYPT
	In sharp contrast to the line taken in the shiur, Ibn
Ezra in his peirush Ha-aroch(2:23) says that the words
"Va-yeanchu Bnei Yisrael min ha-avoda va-yiz'aku" implies that
they did do teshuva and thus were worthy of being redeemed
from Egypt.

'Ani Hashem' 
	The centrality of this phrase within this opening unit
of Parshat Va'era is demonstrated by Nechama Leibowitz
(Studies, Parshat Va'era 1).  She shows that within this
segment, which consists of Hashem's speech to Moshe (6:2-8),
'Ani Hashem' appears at either end (6:2&8) as well as in the
middle (6:6).  Clearly, the notion of 'Ani Hashem' comprises
the most important message Moshe is to convey to Bnei Yisrael
at this point.
	In the shiur we suggest that 'Ani Hashem' involved an
educational message, that Bnei Yisrael must rid themselves of
Egyptian culture and prepare themselves spiritually for
redemption.  This approach appears in the works of two
twentieth-century writers, Rav Zalman Sorotzkin (Oznayim
La-Torah) and Rav Yoel Leib Herzog (Imrei Yoel).  They both
claim that 'Ani Hashem' was meant as an admonishment that Bnei
Yisrael relinquish their attachment to idolatry.  Rav
Sorotzkin adds that Bnei Yisrael could not accept the fact
that the same God who brought about this bitter exile would
also come to their assistance and redeem them.  They fell
under the influence of pagan ideology and so believed in the
existence of different gods with different powers.  Moshe was
thus to teach them the message of 'Ani Hashem', that there is
only one God who governs every force in the universe.  Indeed,
the same God who subjected them to hardship will lead them to
a life of freedom.
	This interpretation of 'Ani Hashem' may shed light on
the passage in the Zohar mentioned earlier.  The Zohar asks,
why does Hashem so often remind Bnei Yisrael that "Ani Hashem
Elokeichem asher hotzeiti etchem me-eretz Mitzrayim" (or
similar)?  After all, by taking them out of Egypt, Hashem
simply fulfilled the promise He had made to Avraham; why does
this act merit such emphasis?  The Zohar answers that these
proclamations stress the fact that Hashem went beyond His
promise to Avraham.  He had promised Avraham only to redeem
his offspring from bondage, not to raise them from the
quagmire of the forty-nine 'gates of impurity'.	Why must
Hashem emphasize this point?  Is He trying to 'brag'?
	In light of our discussion, the answer becomes clear.
Hashem constantly reminds Bnei Yisrael of the commandment He
issued to them when they were in Egypt, 'Ani Hashem' - the
commandment that they failed to heed.  It is as though He
reminds them, "You did not internalize this message in Egypt,
so I must reiterate it to you again and again!"
	We list here three alternative explanations that
appear in the Midrashim and mefarshim as to the meaning of
'Ani Hashem' in this context:
	The Midrash Hagadol and Mechilta De-Rashbi understand
'Ani Hashem' as a disclaimer of sorts.  Hashem here declares
that although He knows the future, and thus foresees Bnei
Yisrael's future abandonment of Hashem, He will nevertheless
redeem them.
	Several mefarshim interpret the phrase as a source of
encouragement for Bnei Yisrael, underscoring Hashem's
unlimited power that enables Him to redeem them.  This
approach appears in various forms in the commentaries of
Rashi, Seforno and Abarbanel.  The Ibn Ezra posits a slight
variation of this approach, that 'Ani Hashem' emphasizes the
nature of the Almighty's promise; as He is God, Bnei Yisrael
may confidently trust that He will fulfill His guarantee of
redemption.
	The Malbim explains that Hashem here informs Bnei
Yisrael that He will redeem them with the divine attribute of
'Shem Havaya', entirely outside the bounds of the natural
order.  Amos Chacham, in Da'at Mikra, takes a similar
approach, as does Rav Chayim Yaakov Goldvicht (Asufat
Ma'archot - Haggada Shel Pesach, p.113).

"Va-yetzavem El Bnei Yisrael." (6:13)
	The glaring problem in this pasuk, as noted by many
commentaries, is the absence of any content to this 'command'
Hashem issued to Moshe and Aharon.  We claim that this refers
to the spiritual preparation of Bnei Yisrael for redemption.
This appears explicitly in two Midrashim - the Mechilta cited
earlier, and the Midrash Lekach Tov on our pasuk.  This may be
the deeper meaning of two other Midrashim as well.  One
Midrash brought down in the Sefer Ha-mivchar (as quoted in the
Torah Shleima on our pasuk) says that Moshe commanded Bnei
Yisrael to prepare wood for the construction of the Mishkan.
This may symbolize Bnei Yisrael's preparation for hashra'at
ha-Shechina - Hashem's residence within the nation.  Secondly,
the Yerushalmi in Masechet Rosh Hashana 3:5, based on the
pasuk in Yirmiyahu 34:13, explains this command as referring
to the obligation to free one's slaves.  (Apparently, as Rav
Menachem Kasher notes in Torah Shleima - milu'im to Parshat
Va'era, 3, there were noblemen among Bnei Yisrael who, not
only were excused from slave labor, they themselves owned
servants.)  As the Torah explicitly writes in Vayikra 25:42,
the laws concerning the freeing of slaves relate to the notion
that Bnei Yisrael are ultimately subservient to Hashem alone.
Before realizing their freedom from bondage, Bnei Yisrael must
internalize this critical lesson, that they are freed from
slavery in order to become the servants of Hashem.
	Three other general approaches to this pasuk appear in
the mefarshim:
	The Sifrei in Parshat Beha'alotcha (91), quoted by
Rashi here, understands the command to Moshe and Aharon as
urging them to exercise patience when dealing with Bnei
Yisrael and speak respectfully when they address Pharaoh.
Though Rashi views this explanation as drash, as the pasuk
makes no mention of patience and respect, this approach does
accommodate the context of this pasuk.  Moshe had just
expressed his frustration over Bnei Yisrael's refusal to
listen and the likely prospect of a similar reaction on
Pharaoh's part.  Hashem thus urges him and Aharon to retain
their composure despite the intransigence of both the people
and Pharaoh.  This explanation appears in the Zohar Ha-chadash
(2:26) as well as in the Rambam's Mishneh Torah (Hilchot
Sanhedrin 25:2), and in a slightly different form in the
Pesikta De-rav Kahana (14).  In a similar vein, the Ibn Ezra
quotes a Karaite exegete, Yeshua, who explains this pasuk as a
charge to Moshe and Aharon not to become angry as a result of
their growing frustration.  Whereas in his peirush ha-katzar
the Ibn Ezra mentions this possibility without any further
comment, in his peirush ha-aroch he writes that 'there is no
need' for this interpretation.  (This approach brings to mind
an interesting comment by the Ralbag on the immediately
preceding pasuk.  He claims that the 'kotzer ruach' which led
Bnei Yisrael not to listen to Moshe refers to Moshe's - rather
than Bnei Yisrael's - frustration.  His growing impatience led
him to speak irritably, and his words thus met upon deaf ears.
If so, it would then stand to reason that Hashem must urge
Moshe to exercise more patience.)   
	The Akeidat Yitzchak interprets 'va-yetzavem' here as
referring to the conferral of a given status, rather than the
issuance of a command.  Citing examples from Tehillim 33:9 and
Melachim I 17:4, the Akeidat Yitzchak explains that Hashem
granted Moshe and Aharon prominence and respect among both
Bnei Yisrael and Pharaoh's court, such that their words would
be heard.  Other mefarshim adopting this approach include the
Abarbanel (as his first suggestion), the Or Hachayim (though
he adds as well the third approach that we will soon see) and
the Tzror Hamor.
	Several mefarshim see this pasuk's mention of Aharon
as the key to its meaning.  Moshe had just expressed his
discouragement, compounded by his poor verbal skills(see
6:12), and so Hashem calls upon Aharon and commands both
brothers to return to Bnei Yisrael and to speak to Pharaoh.
This was Hashem's answer to Moshe's complaint - that he take
Aharon with him and address the nation (for a second time) and
then the king.  The Ibn Ezra (peirush ha-aroch), Chizkuni,
Rabenu Yosef Bechor Shor and Abarbanel (as his second
approach) explain along these lines.  The Jerusalem
Publication Society Bible also seemed to have this approach in
mind when it translated this pasuk.

Inviting Eliyah Hanavi to the Seder
	We suggest in the shiur that Eliyahu's 'participation'
in our seder reminds us that before the final redemption we
must perform teshuva, and for this reason Eliyahu will come
before the unfolding of the redemption.  Just as Hashem called
upon Bnei Yisrael to repent before leaving Egypt, so must we
correct our ways in anticipation of the final redemption.
	The Rema - Orach Chayim 480 - mentions the custom of
opening the door at the seder and cites the explanation of the
Mahari Brona that this demonstrates our belief in Pesach night
as a 'leil shimurim' - a night of watching, when Hashem grants
us special protection.  The Maharal, in his Haggada "Divrei
Negidim" rejects this explanation and claims that we open the
door to publicize our belief in the coming of Eliyahu Hanavi
prior to the final redemption.  (See also Aruch Hashulchan.)
He does not, however, relate this to the concept of teshuva,
as we suggest in the shiur.  
	Though our explanation does not appear explicitly in
earlier sources, it may relate to the approach taken by the
Netziv to explain the fifth cup poured at the seder.  As we
know, the four cups drunk at the seder correspond to the four
expressions describing Yetzi'at Mitzrayim in the beginning of
Parshat Vaeyra ('ve-hotzeiti', 've-hitzalti', 've-ga'alti',
've-lakachti').  The Netziv, in his "Ha-amek Davar" commentary
to 6:7, suggests that the fifth cup - which we pour but do not
drink - commemorates the promise, "and you shall know that I
am Hashem your God who takes you out from Egypt".  According
to the Netziv, this promise speaks of a level of comprehension
unattainable by the masses; it refers to the unique knowledge
and insight acquired by the nation's spiritual elite.
Therefore, given the exclusive nature of this 'knowledge', we
do not drink this fifth cup.
	In contemporary times, Rabbi Eliezer Ginsburg, in his
"Shirat Yehuda" commentary on the Haggada, associates the
Netziv's explanation with the common reference to this fifth
cup as 'kos shel Eliyahu' (see, for example, Mishna Berura
480:10).  Eliyahu will come before the final redemption to
teach, guide and inspire, such that we may all attain this
lofty level of "you shall know that I am Hashem your God", and
we thus appropriately name this fifth cup after Eliyahu
Hanavi.  This closely relates to our suggestion, that the
inclusion of Eliyahu at the seder reminds us of the spiritual
growth required before the final redemption.



kol tuv
menachem


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