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

[Menachem Leibtag]

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        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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