[Par-lite] for Parshat Va'eyra - shiur #2

[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  & Brit Avot

	Was it really so necessary for Bnei Yisrael to
suffer so much in preparation for their redemption?
	From a cursory reading of "brit bein ha'btrarim"
in Sefer Breishit (see 15:13-18), it would certainly
seem so.  Furthermore, from the events that transpire in
Sefer Shmot, when Pharaoh doubles their workload
immediately after Moshe Rabeinu makes his first plea for
redemption (see Shmot chapter 5), it seems that this
'extra affliction' is part of God's 'master plan'!
	Can one find any logical reason for this?
	Is 'suffering' a value in itself?  Does God
simply want His nation to suffer, just so they can later
appreciate Him?
    In our first shiur on Parshat Va'era, we suggested
[based on psukim from Yechezkel 20:5-9] that the length
of their slavery and its intensity may have been a
direct result of Bnei Yisrael's unwillingness to accept
God.  However, we did not discuss why that very 'slavery
in a foreign land' (see Breishit 15:13) was necessary in
the first place.
    To shed some light on this difficult question, the
following shiur returns to the opening psukim of Parshat
Va'era, to explain why God prefaces His 'tidings of
redemption' by reminding Moshe Rabeinu of His special
relationship with the forefathers. 

INTRODUCTION - A 'DOUBLE MENTION'
    As Parshat Va'era opens, God reassures Moshe that
despite his first setback (see 5:21-23), the redemption
process will continue.  Let's take a careful looks at
what God tells Moshe at this time, paying careful
attention to how and when the word 'brit' [=covenant] is
mentioned:
"And Elokim spoke to Moshe, telling him I am Hashem.
And I appeared to Avraham, Yitzchak & Yaakov using the
Name KEL SHADAI, but My Name HAVAYA, I did not make
known to them.
** And also I had established [upheld?] My BRIT with
them [the Avot] to give them the land of Canaan... 

** And I have also heard the cries of Bnei Yisrael, for
Egypt is oppressing them, and I have remembered My BRIT.
Therefore, tell Bnei Yisrael...ANI HASHEM"  (6:2-6)

	As you should have noticed, the word "brit" is
mentioned twice in these psukim.  But what specific
covenant is God referring to?  
    To answer this question, we must return to our study
of Sefer Breishit and recall that God had established
two covenants with Avraham Avinu: 
  *	Brit Bein ha-btarim (see Breishit 15:1-20);
[Recall how this covenant was given b'shem Havaya.]  
  *	Brit Mila (see 17:1-14),
 		[Recall how this covenant was given
b'shem Elokim.]

	Even though both covenants focused on God's
promise to Avraham of 'zera' [numerous offspring] and
'aretz' [the Land of Israel], each covenant related to a
different aspect of God's future relationship with the
nation of Israel.
	Let's review the main aspects of each covenant.

BRIT BEIN HA-BTARIM
	As we explained in our shiurim on Sefer
Breishit, "brit bein ha-btarim" forecasted the long
historical process by which Avraham's offspring would
become God's Nation. 
"And Hashem (be-shem Havaya) said to Avram: Know well
that your offspring shall be strangers in a LAND NOT
THEIRS, and they shall be ENSLAVED and OPPRESSED, for
400 years...and that nation that oppresses them I will
punish, and afterward they SHALL GO FREE with GREAT
WEALTH...  [This won't happen in Avraham's lifetime]
only the fourth generation will return here, for the sin
of Emorite will not be complete until then... 
On that day God made a covenant to Avram saying: To your
offspring I assign this land..." (see 15:13-18) 

    In contrast to all other nations, who begin as a
group of people who share a common land - and then
become a nation; God's special nation is destined to
become a nation 'in someone else's land' ["baretz lo
lahem"] - through common suffrage ["v'avdu v'inu otam"],
and only afterward will they attain sovereignty of the
Land of Canaan (and only after the original nations
living there deserve to be expelled for their bad
behavior ["ki lo shaleym avon ha'Emori ad heyna"]).

	In this manner, "brit bein ha'btarim" sets the
framework for the set of historical events that will
later unfold in Sefer Shmot. Note however, that this
covenant did not specify 'who' [specifically] this
'other nation' will be; nor did it describe how intense
that affliction would become.  [See Rambam Hilchot
Teshuva chapter six.  See also Seforno's commentary on
the first chapter of Sefer Shmot!]]
	Even though Sefer Breishit did not explain why
this entire historical process was necessary, it becomes
rather clear from Sefer Shmot (and later on in Sefer
Devarim) that this 'suffering in Egypt' was supposed to
sensitize the nation of Israel in such a manner, that
when they become a sovereign nation - they would be sure
to treat their 'strangers' & the downtrodden in a proper
manner.  [See for example, Shmot 22:20 and 23:9, and
Devarim15:12-15, 24:17-22 etc. etc. ]

BRIT MILA
	Many years after "brit bein ha'btarim", but
immediately before Avraham fathers his first child, God
(b'shem Elokim) enters into another covenant, including
once again the promise of 'zera va-aretz':
"Avram was 99 years old, and God appeared to him saying
I am KEL SHA-DAI, HITHALEYCH L'FANEI v'HEYE TAMIM - walk
before Me and be perfect.  And I will make a covenant
between Me and you... 
"...And I will uphold/establish My covenant with you -
"lihiyot lachem le-Elokim" - and for your offspring
after you...and I have given you and your offspring
'eretz megurecha' - the land that you are living in -
the land of Canaan... and I will be for them their
God..." (17:7-8).

	In this covenant we find an emphasis on God's
special relationship with Am Yisrael on more personal
level.  Its key phrase - "lihiyot lachem le-Elokim" [to
be a close God for you] reflects a type of 'partnership'
- He will be our God (and hence look after our special
needs), and we will become His people - to represent Him
before other nations (see 17:3-4, based on the themes of
God's earlier promises in 12:1-3).
	In other words, Brit Mila describes a
relationship where God and Am Yisrael will work as a
'team'.  Bnei Yisrael will serve as God's agent, keeping
His commandments.  In return, God will oversee their
daily needs.  
    For example, a more detailed framework for this
relationship is described by the 'tochacha' in Vayikra
chapter 26. [Note textual parallel to brit Milah in
26:9,12!]  Should Bnei Yisrael diligently keep God's
mitzvot, He will make sure that there is ample rain and
produce, while guaranteeing safe and secure borders.  On
the flip side, should they fail to be loyal in this
partnership, God will need to punish them (until they
obey once again).
	It should be noted that the actual mitzva of
'mila' [circumcision] is not the covenant itself; rather
that mitzva serves as symbol of this covenant [an 'ot
brit'] - a constant sign [reminder] of this special
relationship. Nonetheless, the covenant itself is the
actual 'working relationship' between God and His
people.

HOW THEY DIFFER
	Even though each covenant complements the other,
each 'brit' remains distinct.  In regard to God's
different Names in each covenant - Ramban [on Breishit
17:1] explains how this reflects a different 'mode' of
God's behavior within the framework of each 'brit'.  In
'brit mila' (shem Elokim] God's relationship manifests
itself through natural events [what he refers to as
'hashgacha nisteret'].  It was within this framework
that God had looked after the needs of the Avot, and
came to their rescue; but even if there was a need for a
miracle, it took place in a 'hidden' manner.  In
contrast, within the framework of 'brit bein ha-btarim'
- given be-shem Havaya - God may act in a more
miraculous fashion, as was the case in our redemption
from Egypt ['hashgacha nigleit'].
	[See Ramban on Breishit 17:1 and Shmot 6:3.]

A TRADITION PASSED DOWN
	From our above explanation, we would certainly
expect for the entire process of redemption from Egypt
to relate to 'brit bein ha-btarim'.  Nonetheless, we
will show how there maybe an aspect of 'brit mila'
involved as well.
	Let's explain:
	Recall God's final 'hitgalut' to Yaakov as he
left Eretz Canaan on his way to see Yosef in Egypt (see
TSC shiur on Parshat Vayigash).  At that time, God
[be-shem Elokim] had promised Yaakov that He would be
WITH HIM in Egypt, make his offspring a great nation
there, and one day eventually bring them back (see
46:3-4).  Yaakov passed this tradition on to Yosef (see
48:21), and later (at the conclusion of Sefer Breishit),
Yosef passes this tradition to his brothers:
"Pakod yifkod ELOKIM etchem... - God will surely
remember you and bring you up from this land to the land
that He promised on oath to Avraham, Yitzchak, and
Yaakov" (50:24).

	Based on this promise alone, and within the
framework of BRIT MILA, Bnei Yisrael can (and should)
expect God, b'shem Elokim, to look after their needs in
Egypt and eventually tell them when to return to Eretz
Canaan. 
	In contrast, "brit bein ha-btarim" foresees a
severe oppression in a foreign land, followed by a
glorious redemption (including the punishment of the
oppressor and the attainment of great wealth),
culminating with the conquest of the Promised Land.
However, this BRIT does not specify either where this
foreign land is, or when the '400 year clock' starts
ticking.
	Nonetheless, within the framework of this
covenant, Bnei Yisrael have ample reason to expect a
miraculous redemption [b'shem Havaya] from their
oppression in Egypt.
	Hence, it is logical to assume that both these
traditions were ingrained in the heart and soul of Bnei
Yisrael in Egypt, as they were passed down from
generation to generation.  Even though their slavery in
Egypt intensified, Bnei Yisrael patiently waited for
their redemption, as promised by God according to either
one or both of His covenants.  
[See Shmot 3:13-17, where Moshe Rabeinu anticipates that
Bnei Yisrael will ask: 'Which Name of God' has promised
to redeem us?  - See also Rashbam's amazing commentary
on those psukim.]

TWO BRITOT IN PARSHAT VA'ERA
	With this background, we can return to the
opening psukim of Parshat Va'era in order to show how
God, in his conversation with Moshe Rabeinu, refers to
BOTH of these covenants: 
	First note how the opening pasuk constitutes a
'fitting' introduction:
6:2	"And ELOKIM spoke to Moshe and said to him I am
HAVAYA"
	Note how shem Elokim introduces shem Havaya!
[Compare with the opposite phenomena in the opening
psukim of Brit Mila / see Breishit 17:1-3!]

6:3	"And I appeared to Avraham Yitzchak & Yaakov as
Kel Shakai, but in MY Name HAVAYA I did not make Myself
known to them" 

    Although God had appeared (be-shem Havaya) numerous
times to the Avot, He had never performed miracles for
them in the eyes of other nations ('hashgacha nigleit').
Instead, He watched over them from the perspective of
shem Elokim, (alternately - shem Kel Shakai, i.e.
'hashgacha nisteret'):
		[Be sure to see Ramban on this pasuk!]
[One could also suggest that these words may allude to
how the forefathers diligently followed God's commands
of "hithaleych l'fanei v'heye tamim" - and hence did not
need miraculous intervention, nor severe punishment - to
encourage improved behavior.]

	In contrast, God now informs Bnei Yisrael that
they will soon witness a level of God's providence that
the Avot themselves did not see!  As background, God
first reminds them:

6:4	"I also established My covenant [-BRIT MILA-]
with them [the Avot] to give them the LAND OF CANAAN..."


	Based on an obvious textual parallel with
Breishit 17:7-8, the covenant described in this pasuk
clearly must be 'brit Mila' (see Rashi on this pasuk)!
Even though that covenant remains in the 'background',
God now explains how Bnei Yisrael's present predicament
in Egypt relates to another covenant as well:

6:5	"I have NOW heard the cries of Bnei Yisrael, for
Egypt is OPPRESSING them, and I have remembered My
COVENANT."

	Clearly the covenant referred to in this pasuk
must be 'brit bein ha-btarim' [again, see Rashi!].  In
addition to the obvious thematic connection, textual
proof can be found as well when we compare this pasuk
with Breishit 15:13-14, noting the parallel to
"va-avadum ve-inu otam".  With this background from
'Sefer Breishit', God now instructs Moshe concerning
what he must now tell Bnei Yisrael:

6:6	"Therefore, tell Bnei Yisrael that I am HAVAYA,
and I will take them out... and save them from their
BONDAGE, and I will redeem them with an outstretched
hand and GREAT PUNISHMENTS (e.g. the Ten Plagues)" [Bein
Ha-btarim]

	The word 'lachen' - therefore - connects this
forthcoming statement with the background in 6:2-5.
Because God is coming to fulfill His covenants, God
first mentions ANI HASHEM - for He has come to fulfill
'bein ha-btarim' (given be-shem Havaya), and hence He
will redeem them and punish their oppressor in a
miraculous manner, as promised in that 'brit'.  However,
in addition:

6:7	"And I will take you to be My people, and I will
be your God..."
[See and compare with Brit Mila, Breishit 17:7-8, noting
phrase: lihiyot lachem le-Elokim] 

"And you shall know that: I am HAVAYA ELOKEICHEM who is
taking you out from your suffering in Egypt." 

	This pasuk appears to combine both covenants, as
both are going to be fulfilled in the process of Yetziat
Mitzrayim.   It also clearer alludes to what will take
place at the covenant at Har Sinai, as these verses form
the opening line of the Ten Commandments (see Shmot
20:1-3), which in itself serves as the completion of
"brit Milah".
    Note how this will all lead the fulfillment of God's
promise to make Avraham's offspring a nation in the
land- 
     Therefore:
6:8	"And I will bring you into the Land which I
promised to give to Avraham Yitzchak and Yaakov [in Brit
Mila], and I will give it to you as a possession -
'MORASHA' ['yerusha', as in Br. 15:7-8] for I am Havaya
[Brit Bein Ha-btarim]." 

	Recall that the word YERUSHA was mentioned some
five times in 'brit bein ha-btarim'!  This final promise
confirms that when Bnei Yisrael will enter the land
after Yetziat Mitzrayim, it will entail the military
conquest of the land, resulting in Bnei Yisrael's
sovereignty over the land.

BACK TO THE SNEH
	This background can also explain several
difficult psukim that we encountered in our study of
Moshe's conversation with God at the burning bush.  For
example, recall that after God had given Moshe his
mission to tell Bnei Yisrael that God is now coming to
redeem them, Moshe's first question was:
"When I come to Bnei Yisrael and say to them 'The God of
your fathers has sent me to you' and they ask me 'WHAT
IS HIS NAME?' - what shall I say to them?"  (see Shmot
3:13).

	What provokes this question?  Why is Moshe so
sure that Bnei Yisrael will inquire as to the nature of
God's Name?
	Based on our shiur, this question is quite
understandable.  Moshe's query regarding God's Name (in
3:13) relates precisely to these two family traditions.
Moshe is aware of their future redemption, yet they will
want to know which Divine Promise is being fulfilled at
this time, i.e. will the redemption be only be-shem
ELOKIM (1), i.e. within the framework of Brit Mila, (as
promised to Yaakov); or will it ALSO be be-shem HAVAYA
(2), within the framework of Brit Bein Ha-Btarim.  [See
Ramban & Ibn Ezra on 3:13!]
	Moshe's question is not merely a technicality,
it relates to the very nature of Yetziat Mitzrayim:
	If Bnei Yisrael's redemption is only be-shem
Elokim (1), then they should expect a natural process
('hashgacha nisteret'), similar to the manner in which
Yaakov was saved from Lavan (see Br. 31:9-13,24-29 &
48:15-16!).  Furthermore, they should not expect the
Egyptians to be punished, nor to receive great wealth
[an important 'nafka mina'!].  Furthermore, if this is
only 'brit mila', then their redemption may a temporary
salvation, for the full four hundred year time period
may not be over yet.
	However, if their redemption will also be
be-shem Havaya (2), then Bnei Yisrael should expect a
miraculous process ('hashgacha gluya') including the
punishment of Mitzrayim, attaining great wealth, and
finally the conquest of the fullest borders of the
Promised Land.  By knowing which specific Name of God
has come to redeem His people, Moshe will be able to
tell Bnei Yisrael more details concerning the nature of
the forthcoming redemption. 

I WILL BE WHAT I WILL BE
	With this in mind, let's see how God answers
Moshe's question.  Note how God's immediate answer
appears at first to be quite vague:
"'Eheyeh asher eheyeh' [I Will Be what I Will Be], go
tell Bnei Yisrael that 'Eheyeh' has sent you" (3:14). 
[See Rashbam in 3:15 'zeh zichri' - for an amazing
'encrypted' explanation of this answer that follows
perfectly according to our discussion in this shiur!
You'll have to 'decode' it to appreciate it.]

God expounds upon His answer in the next pasuk:
"... Thus tell Bnei Yisrael: HAVAYA [who is] ELOKEI
AVOTEICHEM... has sent me... this is My Name..." (3:15).

	God answers that He is coming not only be-shem
Elokim, but also be-SHEM HAVAYA, i.e. He has come to
fulfill BOTH covenants!  Accordingly, God instructs
Moshe to relay this message (3:16-17):
"Gather the elders of Israel together and tell them:
HAVAYA [who is] ELOKEI AVOTEICHEM appeared to me...
saying:
    (1) "PAKOD PAKADTI ETCHEM..."
			 [Brit Mila/ see Br. 50:24]
(2) "I will bring you up ME-ONI MITZRAYIM to ERETZ
HA-CAN'ANI E-'HACHITI..." 
			[Brit Bein Ha-Btarim / see
Br.15:13,20)

	Next, God instructs Moshe to take the elders
with him to Pharaoh (this makes Moshe the official
representative of Bnei Yisrael) to demand that he allow
Bnei Yisrael to worship God in the desert (3:18).  The
fact that Pharaoh will not agree (see 3:19) sets the
stage for the fulfillment of two additional elements of
Brit Bein Ha-Btarim, namely punishing the oppressor and
great wealth:  "I will stretch out My Hand and SMITE
Egypt...after that he shall let you go... When you go,
you will not go empty handed: Each woman will borrow...
vessels of SILVER and GOLD and clothing [compare Br.
15:14]..."   (3:20-22).
	At the conclusion of God's lengthy answer, Moshe
still remains doubtful whether Bnei Yisrael will truly
believe that Shem Havaya has appeared to him (4:1).  To
solve this problem, God (obviously now be-shem Havaya)
provides Moshe with several 'otot' (signs/
mini-miracles) to prove that a 'miraculous' redemption
is indeed forthcoming (see 4:2-9). 

AND YOU WILL KNOW THAT I AM HASHEM
	As we have shown, a deeper understanding of the
purpose of the covenants that God had made with Avraham
Avinu  can help us appreciate the necessity for the
miraculous nature of Yetziat Mitzrayim.  The goal of the
Exodus was not merely to fulfill a divine promise to the
forefathers.  Rather, it was to prepare the nation of
Israel to become a nation that would know how to
represent God in the proper manner.
    The miracles of the Exodus, and in the Desert would
only be the first stage in this difficult process. In
our study of Ma'amad Har Sinai, we will show how the
laws that Bnei Yisrael will receive at Har Sinai will
constitute the framework by which God's goals of "brit
Avot" - "lihiyot lachem le-Elokim" can ultimately become
fulfilled.
	Till then, 
					shabbat shalom,
					menachem

==================
FOR FURTHER IYUN

OT OR MOFET
	The background from the above shiur can help us
understand why the first 'ot' that Bnei Yisrael are
given is the 'mateh' turning into a 'nachash' (see
4:2-5), in contrast to the first 'ot' that Pharaoh is
given of the 'mateh' turning into a 'tanin' (see
7:8-12). 
	Pharaoh, as he doesn't believe in God at all
(see 5:2!), needs to be shown a 'MOFET' (see 7:9) - a
wonder - to prove that God exists and was the Creator of
the Universe.  Therefore, the symbol of a 'tanin' is
used, relating back to the story of Creation (see
Breishit 1:21).  
	In contrast, Bnei Yisrael believe in God, yet
they feel that God has neglected them, for no one has
come to redeem them.. Therefore, they require an 'OT' -
a sign - that God indeed has not forgotten them (see
4:1-2).  The symbol of a 'nachash' is used, which may
relate back to the story of the 'nachash' in Gan Eden
(see Breishit chapter 3).  That story focuses on God's
providence over man, and the complex relationship of
'sechar ve-onesh' - [divine retribution].  In a similar
manner, one can understand the other two 'otot' in
4:6-9; Moshe's hand turning leperous (definitely a
symbol of 'sechar ve-'onesh'), as well as the contrast
between life and death, as symbolized by water (life)
turning into blood (death).


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