[Par-lite] Va'era - additonal shiur

[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.
 
 
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