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Sun Dec 16 23:59:40 EST 2012
that the enslavement began until the day of
the Exodus,
Pharaoh's only fear is that Bnei Yisrael may
take-over his
country. That is exactly why he enslaved
them in the first
place (see 1:8-10), and this is exactly why
he is reluctant to
allow the entire nation to leave with all
their belongings.
Pharaoh fears that should he let them
free to worship
their God, they will take advantage of the
situation, and
instead of returning to slavery, they will
return and rebel;
or join with other nations and attack. By
not allowing them
to travel too far, and by leaving their women
and children (or
at least cattle) behind, Pharaoh remains with
a clear
advantage. But should the entire nation
leave to worship
their God, nothing guarantees that Bnei
Yisrael will return to
their servitude. Instead, they could take
advantage of the
situation and declare their independence when
they return to
Egypt, or possibly even attack Egypt.
And when Bnei Yisrael finally did leave
Egypt, what
Pharaoh feared most is exactly what happened.
Bnei Yisrael
DON'T go to the desert. Instead they march
away 'armed' (see
13:18), with all of their own possessions,
and with a
significant amount of 'borrowed' Egyptian
gold and silver -
everything they need to declare independence!
As soon as
Pharaoh realizes that they are not going to
the desert, he
concludes that he has a rebellion on hand,
and he launches a
pre-emptive strike before they attack him
(see 14:1-6).
With this in mind, we can suggest an
answer to our other
questions as well.
KEEPING A SECRET
Even though Moshe had told Bnei Yisrael
of God's promise
to take them to Eretz Canaan, had the
Egyptians heard this
'rumor', they would have scoffed at the very
thought. Could a
multitude of slaves possibly organize
themselves into an
independent nation? Could they survive the
journey through
the desert? Could they conquer the kings of
Canaan? Are
there any neighboring lands as good as Egypt?
No one was keeping any secrets. Even
the majority of
Bnei Yisrael felt that this idea would lead
to national
suicide (see 14:12!). Why should the
Egyptians believe this
'rumor' any more than Bnei Yisrael did?
Throughout Sefer
Shmot and Sefer Bamidbar, we find the people
time and time
again expressing their desire to return to
Egypt. As the
"meraglim" (spies) themselves later conclude,
it is the only
logical alternative (see Bamidbar 14:1-4).
Although God's promise of a land
'flowing with milk and
honey' (see 3:8,17) was originally endorsed
by the elders (see
4:29-31), only a short while later, after
their workload was
doubled, these hopes fizzled out (see
5:1-21).
THEOLOGICAL SIGNIFICANCE
In addition to our explanation that God
has no intention
to fool Pharaoh, one could even suggest that
there is a
certain thematic value in the fact that
Moshe's request from
Pharaoh is specifically for 'religious
freedom' and not the
right to emigrate.
The story of the Exodus, and hence God
mission to Moshe
at the 'sneh', focuses on two independent
issues:
1) To redeem Bnei Yisrael from Egypt - to
fulfill Brit Avot;
2) To 'teach' Pharaoh and his country the
lesson of 'ANI
HASHEM' - that God of Israel exists.
In His 'hitgalut' to Moshe at the
'sneh', God charges
Moshe with the responsibility of dealing with
both issues.
Let's begin with the latter by asking a
more basic
question: why must Moshe confront Pharaoh in
the first place?
If the entire purpose of Yetziat Mitzrayim is
simply to
fulfill 'brit Avot' and take Bnei Yisrael to
Eretz Canaan, why
involve Egypt in this process at all? Surely
God could create
circumstances whereby Bnei Yisrael would
emigrate without
official Egyptian authorization. For
example, let God cause a
sudden change in Egyptian policy, or make
just one miracle
where all the Egyptians would fall asleep for
48 hours, etc.
[See Ramban on 3:13 for an interesting
perspective.]
Nonetheless, at the 'sneh' we see how
God insists that
Bnei Yisrael must receive Pharaoh's
permission to leave. Note
how the psukim emphasize this point:
"Now go, I have sent you to PHARAOH..."
(3:10)
and Moshe responds:
"Who am I that I should go to
PHARAOH?..." (3:11).
Moshe's confrontation with Pharaoh
constitutes a critical
element of God's plan. God does not tell
Moshe to 'trick'
Pharaoh. Rather, Moshe must confront Pharaoh
over the
fundamental issue of religious freedom - the
basic right of
any people, especially an oppressed nation,
to worship God.
The fact that Pharaoh, the king of Egypt -
the world
superpower and center of ancient civilization
- rejects this
request shows that he considers himself above
his fellow man.
He acts as though he himself is a god; God
must therefore
teach him (and any future Pharaoh/monarch)
the lesson of "ve-
yad'u Mitzrayim ki ANI Hashem" (see
7:5,9:16,11:9,14:4).
[One could suggest that the natural
resources of Egypt,
especially the inestimable Nile river,
granted power to the
Egyptian people. [See Yechezkel 29:1-3.]
This power not
only allowed their monarch to claim divine
power and
authority, but also led Egypt to their
self-proclaimed
privilege to oppress other nations - to act
as though they
were gods. It is not by chance that the
first plague
strikes specifically the Nile River.]
TWO PERSPECTIVES
Therefore, from a universalistic
perspective, the primary
goal of Yetziat Mitzraim is that Egypt - the
center of ancient
civilization - realize that God is above all
Man - "ve-yad'u
Mitzraim ki Ani Hashem." Moshe must deliver
this message to
the Egyptian people, in God's Name, directly
to Pharaoh (as
explained in 3:10-12, 18-20). The MAKKOT
ensure that the
Egyptians will ultimately internalize this
message.
Hence, when Moshe is commanded to go to
Pharaoh and
demand Bnei Yisrael's right to worship their
God, it's not a
'trick', but rather a basic, human demand.
On the other hand, from Am Yisrael's
perspective, the
central purpose of Yetziat Mitzraim relates
to the fulfillment
of God's covenant with the Avot, that Bnei
Yisrael return to
Eretz Canaan in order to become God's special
nation. As Bnei
Yisrael must prepare themselves for this
redemption (as we
will explain in next week's shiur), Moshe
must convey this
message to them (see 3:7-9, 13-17).
Ultimately, this
redemption will take place in wake of the
events that unfold
once Pharaoh allows Bnei Yisrael to leave
after the Ten
Plagues.
FROM MAKKOT TO DIBROT
In conclusion, it is interesting to note
the inter-
relationship between these two aspects of the
Exodus.
As we explained in Sefer Breishit, an
ultimate goal of
the Nation of Israel is to establish a model
society that can
bring all mankind to recognize God. At
Yetziat Mitzrayim -
when Israel becomes a nation - it is
significant that Egypt -
the center of ancient civilization and the
epitome of a
society that rejects God - must recognize
God, specifically at
the moment when Am Yisrael becomes a nation.
Initially (and unfortunately), this goal
must first be
achieved through force, by Moshe's MATEH and
God's TEN
Plagues. Ultimately, when Israel becomes a
nation in its own
land, this very same goal can be achieved in
a more 'peaceful'
manner - i.e. through education - should Bnei
Yisrael
integrate the message of Moshe's DIBUR and
the principles of
God's TEN Commandments.
shabbat shalom,
menachem
FOR FURTHER IYUN
A. Hashem's Response to Moshe's question -
3:12
Before presenting the various approaches
taken to this
pasuk let us first identify the various
problems that
immediately arise. The pasuk reads, "He
said, I will be with
you, and this shall be a sign that I have
sent you, when you
free the nation from Egypt, you will serve
God on this
mountain." The mefarshim must grapple with
the following
questions:
Most urgently, as we discuss in the shiur,
is the issue as
to how Hashem here responds to the concerns
Moshe expresses in
3:11: "Who am I, that I can go to Pharaoh and
that I can take
Bnei Yisrael from Egypt?"
To what does 'this' refer in the phrase,
"this shall be a sign
that I have sent you"? Does it refer to the
immediately
preceding clause - "I will be with you," that
somehow Hashem's
"being with" Moshe serves as a sign? Or does
it refer to the
immediately following clause, the nation's
serving Hashem at
this mountain after leaving Egypt? How could
Matan Torah
serve as a sign that "I have sent you"?
Significantly, an
'etnachta', signifying a pause in the
sentence, appears under
the word, 'shlachticha" ('that I have sent
you'), perhaps
suggesting that the 'sign' refers to what was
mentioned
earlier, rather than that which follows the
'etnachta'.
Why does Moshe need a sign that Hashem sent
him; did he ever
express any doubt that it was God who spoke
to him? He
doubted only his ability to speak to Pharaoh
and demand the
release of the slaves.
A question that necessarily relates to the
previous
questions: what does Matan Torah have to do
with Yetziat
Mitzrayim? Why does Hashem mention it here
to Moshe?
It is important to bear all these questions
in mind when
surveying the various interpretations. This
will help us
appreciate what prompted each mefaresh to
explain as he did.
In the shiur we accept the Rashbam's
interpretation of the
pasuk, that Hashem responds to Moshe's
concerns by telling him
that a) He will ensure Moshe's permission to
come before
Pharaoh and b) he would free Bnei Yisrael by
'fooling' Pharaoh
into thinking that he requests merely
permission for a three-
day trek into the wilderness to worship
Hashem.
Here is a brief survey of some other
explanations
offered:
A. Rashi, first interpretation: The burning
bush serves as a
sign to Moshe that he will succeed, since
"I have sent you".
Just as the bush was not consumed by the
fire in compliance
with Hashem's will, so will Moshe succeed
because he performs
Hashem's mission, which can never fail.
The second half of
the pasuk refers to a second question that
Moshe had asked: in
what merit Bnei Yisrael will be freed?
Hashem responds that
He will redeem them in the merit of their
eventual assembly at
that mountain for Matan Torah.
B. Rashi, second interpretation: The
clause, "this is the
sign that I have sent you." bears no
connection to the first
part of the pasuk. Hashem
'parenthetically' informs Moshe
that his success in freeing Bnei Yisrael
will serve as a sign
of the fulfillment of a different promise -
Matan Torah.
C. Ibn Ezra (Peirush Ha-katzar) cites an
approach that
completely separates the two halves of the
pasuk, before and
after the etnachta. That is, "when you
leave Egypt you will
serve God" is merely additional information
that does not
address Moshe's concern. Within this
approach, Ibn Ezra cites
two versions. According to the Geonim,
Hashem's 'being with
Moshe' will serve as a sign, while the
anonymous 'acheirim'
view the miracle of the burning bush as the
sign (recall
Rashi's first interpretation). Either way,
it seems, these
phenomena serve as a sign "that I have sent
you." As Ibn Ezra
notes, however, Moshe never doubted
Hashem's having sent him
(as noted earlier). Additionally, we
should add, this
approach leaves unresolved the question as
to why Hashem makes
mention of Matan Torah in this context.
D. Ibn Ezra himself (in his Peirush
Ha-katzar) suggests a
somewhat revolutionary pshat, claiming
(though somewhat
cryptically) that the word 'ot', generally
translated as
'sign', here means 'purpose'. Hashem thus
informs Moshe that
the purpose of His taking Bnei Yisrael from
Egypt is for them
to stand at Har Sinai and receive the
Torah. Ibn Ezra does
not explain why Hashem suddenly mentions
this now, rather than
when He initially instructed Moshe to go to
Pharaoh.
E. Ramban understands the reference to
Matan Torah as
Hashem's assurance to Moshe that Bnei
Yisrael will agree to go
to Canaan. Moshe was concerned that the
people would refuse
to go in fear of the nations they would
have to fight upon
entering the land. Hashem thus tells Moshe
that the nation
will first worship Him on that mountain,
and there they will
accept the mitzvot and Moshe as their
leader. They will then
follow him to Canaan. (One version
of the Seforno's
commentary on our pasuk has him adopting
this explanation -
see footnotes on the Seforno in the Torat
Chayim Chumash.)
Although Ramban does not make it clear how
this serves as a
'sign', he likely refers to Rambam's
reading of this pasuk, as
he explains in Hilchot Yesodei Ha-Torah
8:6. Ramban there
writes that Matan Torah served to firmly
establish Bnei
Yisrael's faith in Moshe as Hashem's
prophet. Thus, it serves
as a 'sign' to Bnei Yisrael "that I have
sent you".
F. Seforno explains the opening phrase, "I
will be with
you," as meaning that Hashem will guarantee
the fulfillment of
every one of Moshe's predictions. This
will serve as a sign
to one and all - Bnei Yisrael and the
Egyptians - that Hashem
has sent Moshe to free the slaves. As for
the mention of
Matan Torah, Seforno follows Rashi's
approach, that Hashem
here informs Moshe that the merit of Matan
Torah renders Bnei
Yisrael worthy of redemption.
G. Abarbanel - first approach: Like one
view mentioned
earlier, this approach identifies the
burning bush as the
sign. It serves as a sign to Moshe that
Hashem will assist
him in his meetings with Pharaoh. In this
approach, Abarbanel
suggests two possible explanations of the
second half of the
pasuk: the Ramban's explanation, that Matan
Torah will give
Bnei Yisrael the confidence and hence the
willingness to go to
Canaan, and Rashi's interpretation, that
Matan Torah renders
them worthy of deliverance from Egypt.
(Abarbanel expresses
his preference for this first approach.)
H. Abarbanel - second approach: The
prophecy Moshe now
received serves as sign for him that God
will accompany him to
Pharaoh such that he will succeed. The
mention of Matan Torah
responds to another question of Moshe,
which he expressed when
said, ". and that I will take Bnei Yisrael
out from Egypt."
Moshe here asks the question that, as we
discuss in the shiur,
many among Bnei Yisrael probably asked: why
must they leave
Egypt at all? Why can't Hashem simply free
them from bondage
without taking them from Egypt? To this
Hashem responds that
they must serve Him, and this worship
cannot take place in
Egypt, given the widespread idol worship in
the country; Moshe
must therefore take Bnei Yisrael out of
Egypt to worship
Hashem in the wilderness.
I. Abarbanel - third approach: Moshe had
questioned his
ability to undertake this mission on the
basis of his lowly
stature. Hashem responded that He will
accompany Moshe, and
his lowly stature will itself serve as a
sign to Hashem's
having sent him; a simple, old man could
not defy Pharaoh and
lead a multitude out of Egypt without
Hashem's help. For this
very reason, Bnei Yisrael will serve Hashem
after leaving
Egypt, rather than worship Moshe himself,
as they will clearly
recognize the Almighty's hand in this
process.
==
We should note that all these approaches
give rise to the
problem of "ikar chaser min ha-sefer", that
Hashem seems to
have omitted the primary component of His
message to Moshe in
this pasuk. This is characteristic of very
difficult and
ambiguous psukim. Since the pasuk makes
little sense as
written, the mefarshim have no choice but to
read external
information into the text in order to make it
comprehensible.
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</o:shapelayout></xml><![endif]--></head><body lang=3DEN-US link=3Dblue =
vlink=3Dpurple><div class=3DWordSection1><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>*************************************************************<o:p><=
/o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> THE TANACH =
STUDY CENTER [http://www.tanach.org]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In Memory =
of Rabbi Abraham Leibtag<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Shiurim in Chumash & Navi by Menachem =
Leibtag<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>*************************************************************<o:p><=
/o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> PARSHAT =
SHMOT Let My People Go<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Was Moshe =
Rabeinu's plea of 'Let My People Go' just a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>HOAX?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As =
preposterous as this might sound, Rashbam claims =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>this is the only way to explain the =
story in Sefer Shmot!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In this =
week's shiur, we uncover the basis for this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>daring =
interpretation by Rashbam, while arriving ourselves =
at<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>a very different =
conclusion.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>INTRODUCTION<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> From youth, =
we are so familiar with the story of the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Exodus =
that we rarely pay attention to the Torah's detail =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>that story. However, when one =
undertakes a careful reading of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the first =
fourteen chapters of Sefer Shmot (as Rashbam =
does),<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the story that unfolds is quite =
different from what is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>commonly =
assumed.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In the =
first section of our shiur, we will review the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>story of =
the Exodus in the Bible to prove Rashbam's basic<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>assertion =
- that Moshe never, not even once, asks Pharaoh =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>grant Bnei Yisrael freedom from =
slavery, or to emigrate to the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>land of =
Israel. Instead, each time when Moshe goes to =
Pharaoh<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>and demands 'Let My People =
Go’, he is only requesting<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>permission to allow Bnei Yisrael a three-day journey =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>worship their God in the =
desert.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Afterward we must explain why =
Moshe never tells Pharaoh the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'whole =
truth', and why this was all part of God's master =
plan.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In the =
second section of the shiur, we will show how =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>analysis serves as the foundation =
for Rashbam's conclusion<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that this =
'master plan' is merely a 'hoax'.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In the third section, we will question =
this conclusion,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>and offer a different approach that =
will help us better<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>appreciate the theological =
significance of the entire process<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>of the =
Exodus.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> &=
nbsp; PART ONE<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>FREEDOM OF RELIGION or FREEDOM FROM =
SLAVERY<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> It is quite =
understandable why the saying 'Let My People<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Go' is =
commonly understood as a plea for freedom from =
slavery.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>After all, this was Moshe's =
recurring plea to Pharaoh just<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>about =
every time they met. Furthermore, the holiday =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Passover, when we commemorate the =
events of the Exodus, is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>commonly =
associated with freedom from slavery =
[‘zman<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>cheruteinu’]. Therefore, =
it only makes sense that people<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>would =
understand Moshe's demand that Pharaoh 'let his =
people<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>go' as a request for =
freedom.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> However, =
when we undertake a careful analysis of the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>story of =
the Exodus in the Bible, it becomes quite clear =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Moshe is making a totally different =
request, relating more to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'freedom =
of religion' than to 'freedom from slavery'.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The proof of this point is rather tedious =
but very<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>straightforward. All that we =
need to do is to follow the plot<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that =
unfolds in Sefer Shmot, tracing each time that =
Moshe<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Rabeinu goes to Pharaoh to make =
demands on behalf of Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Yisrael.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>MOSHE'S =
REQUEST FROM PHARAOH<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> To be =
thorough, we begin our analysis by first =
examining<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>God's original instruction to Moshe =
concerning his mission to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh, =
as explained to Moshe at the burning bush:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"...Then you and the elders shall go to the King of =
Egypt<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> and tell him: The God of the =
Hebrews had come and told us -<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> we =
must embark upon a journey of a three day distance =
into<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> the desert to offer =
sacrifices to our Lord" (see 3:18).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As you =
review this pasuk and its context, note how this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>demand to =
Pharaoh makes no mention of any request for =
freedom<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>from slavery. Instead, Moshe =
is instructed to demand that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh =
allow Bnei Yisrael the right to worship their God =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the desert (at a site a three day =
distance from Egypt).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> And this is =
precisely what Moshe does when he first goes<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>to =
Pharaoh. Let's take a careful look at the =
Torah's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>description of that first =
confrontation in chapter five:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"Afterward, Moshe and Aharon came and said to Pharaoh: =
Thus<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> said the God of Israel, let =
My People go and worship Me in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
the desert. [Pharaoh refuses.] And they answered: the =
God<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> of the Hebrews has called =
upon us to embark upon a journey<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> of =
a three day distance into the desert in order that we =
may<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> sacrifice to our God, lest He =
strike us with 'dever'<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
(pestilence) or 'cherev' (sword)." (5:1-3)<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Note =
once again that all we find is Moshe's request =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>allow Bnei Yisrael to worship God in =
the desert; no more - no<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>less!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> However, we =
must also pay attention to the implication of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the final =
phrase of this pasuk - "lest he strike us with =
dever<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>or cherev". Moshe warns =
Pharaoh that should he not allow Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
this journey to worship their God in the desert, =
a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>severe Divine punishment will ensue =
and many people -<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Egyptians & Hebrews - mayl =
die from ‘dever’ or =
‘cherev’.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Hence, Moshe's demand implies that =
it may be in the 'best<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>interests' of the Egyptian people - to allow Bnei Yisrael =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'short vacation' to worship their =
God in the desert. [See Ibn<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Ezra =
& Chizkuni on 5:3.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The outcome of this first encounter is =
disastrous for the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>people of Israel, for Pharaoh not =
only refuses this request,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>he is so =
angered by it that he doubles their workload (see =
5:4-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>10).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Nonetheless, God commands Moshe once =
again to go to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Pharaoh and demand once again that =
he grant them permission to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>worship =
Him in the desert. This time, however, God =
will<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>provide Moshe with some 'leverage' =
by performing miracles<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>whose =
purpose will be to convince Pharaoh to take his =
warning<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>seriously.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> This background can help us appreciate =
God's explanation<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>of the purpose of the Ten Plagues, =
when He speaks to Moshe in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>chapter =
seven. As a response to Pharaoh's refusal =
statement<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>of: "lo yada’ti et =
Hashem" [I never heard of this God ] =
(see<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>5:2), God explains to Moshe that the =
purpose of the plagues<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>will be =
to convince Pharaoh that the God of the Hebrews =
indeed<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>exists and He will bring plagues if =
His people do not worship<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>him:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "And Pharaoh will not =
listen to you, so I will put My Hand<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
against Egypt, and I will take People out with =
great<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> punishments - =
"ve-yad’u Mitzrayim ki Ani Hashem" - so =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Egypt will know that I am =
God” (see 7:4-5).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> It =
will take ten Plagues to finally convince Pharaoh =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>it is in his best interest to allow =
Bnei Yisrael to worship<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>their =
God; nevertheless, when Pharaoh finally allows =
Bnei<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Yisrael to leave (after the Tenth =
Plague), it was only in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>order to =
worship their God. To our surprise, Pharaoh =
never<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>granted Bnei Yisrael freedom from =
slavery, or permission to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>emigrate! Nor did Bnei Yisrael ever ask for =
it.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> To prove =
this interpretation, we need only note how Moshe<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>prefaces =
each and every warning to Pharaoh before a =
plague<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>begins. For example, before =
the first plague, God instructs<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Moshe:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> “Go meet Pharaoh in the =
morning... and say to him: Hashem,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
the God of the Ivrim has sent me to you demanding Let =
My<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> People Go and worship Me in =
the desert, and behold you have<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
yet to listen. Thus says the Lord, with this (plague) =
you<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> will know that I am =
God..." (see 7:14-17).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Then, in =
each successive plague we find an almost<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>identical =
opening warning: "shlach et ami - Let My people go =
–<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>ve-ya'avduni ba-midbar - so that =
they can worship Me in the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>desert", [or else ...]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
See 7:16 (first plague); 7:26 (second plague); 8:16 =
(fourth<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> plague); 9:1 (fifth plague); =
9:13 (seventh plague); and 10:3<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
(eighth plague). [Note that Plagues 3,6, and 9 don't =
have<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> any =
pre-warning.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As you =
review these psukim and their context, you will<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>also =
notice that this is all that Moshe requests. Not =
even<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>once does he ever even hint to =
Pharaoh that Bnei Yisrael plan<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>to leave =
for good!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>NEGOTIATIONS & MORE NEGOTIATIONS<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> This interpretation can also help us =
understand the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>various negotiations that take place =
between Moshe and Pharaoh<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>during =
the Ten Plagues. If you follow their =
conversations,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>you'll find that they focus ONLY on =
this issue of a three-day<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>journey =
to worship God, and NEVER on 'emigration rights =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>Palestine’.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Let's cite several examples that show the =
progression of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>these negotiations. Note how =
Pharaoh slowly acquiesces to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Moshe's =
demand (to allow Bnei Yisrael to worship God in =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>desert).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>ROUND ONE:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> After ‘makkat arov’ (the =
fourth plague), Pharaoh finally<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>budges. He grants Bnei Yisrael permission to worship =
their<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>God, but not in the desert, rather =
within the Land of Egypt<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>(see =
8:21-23). But once again, pay careful attention to =
how<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Moshe rejects this proposal for =
technical reasons. Moshe<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>claims =
that if Bnei Yisrael would offer sacrifices in =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>land, the local population of Egypt =
would 'stone them'.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Therefore, Moshe insists that Bnei =
Yisrael can only worship<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>God in =
the desert.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Pharaoh =
then agrees to allow a short journey into the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>desert, =
but not a three-day distance:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"And Pharaoh said, I will send you out so that you =
can<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> worship your God in the =
DESERT, but don't go too far<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
away..." (see 8:24).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> However, =
once that plague ended, Pharaoh hardened his<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>heart =
once again and reneged on his promise (see =
8:25-28).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Even though Pharaoh is clearly =
worried about giving Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
permission to leave, he never accuses Moshe that =
he<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>may be planning to run away! =
Likewise, Moshe himself never<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>mentions =
the possibility that they may not return. [Later =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the shiur we will discuss what =
Pharaoh is afraid of.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>ROUND =
TWO:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Later, =
after Moshe warns of the impending plague of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>locusts, =
Pharaoh's own servants demand his concession to =
Moshe<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>(see 10:7). In response, =
Pharaoh enters into a new round of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>negotiations with Moshe that eventually reach an impasse =
over<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the issue of WHO can leave. Moshe =
insists that even the women<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>and =
children come along, while Pharaoh allows only the men =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>leave (see =
10:7-11).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Again, note =
the reason for Moshe's insistence on allowing<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the women =
and children to join; not because they are =
leaving<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>forever, but rather - =
"for all family members need to worship<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>God" =
(see 10:9). Never does he tell Pharaoh that everyone =
must<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>go because the entire nation plans =
to migrate to Eretz<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Canaan. Moshe's various 'excuses' all imply that he plans =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>return.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>ROUND THREE:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Finally, after the ninth plague =
[‘choshech’], Pharaoh<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>conducts =
one final round of negotiations. This time, he =
is<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>willing to grant permission even for =
the women & children to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>leave, =
but not their sheep and cattle (see 10:24-25). =
Once<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>again, Moshe counters with a =
'technical reason', claiming that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>all the =
animals must come along, since they are not sure<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>precisely =
which type of animals God will request for a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>sacrifice =
(see 10:26!).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In summary, at every stage of these =
negotiations, Moshe<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>consistently rejects any concession =
or compromise, insisting<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that =
EVERYONE must go. Still, despite numerous =
opportunities,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>he NEVER even suggests that they =
plan to leave for good.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Likewise, =
no matter how resolutely Pharaoh sticks to his =
hard<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>line, he NEVER states a suspicion =
that Bnei Yisrael may be<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>leaving =
forever.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>EVEN =
AFTER THE TENTH PLAGUE!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In the Torah's account of the Exodus (in =
the aftermath of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the Tenth Plague / see 12:29-36) we =
find conclusive proof for<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>this =
interpretation. Note Pharaoh's immediate reaction =
when<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>he hears reports of the death of the =
Egyptian first born:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "... and he [Pharaoh] =
called to Moshe and Aharon at night<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
and said: Get up and get out... and GO WORSHIP your God =
-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "ke-daberchem" - as =
you (originally / in 5:3) requested!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Even your sheep and cattle take with you, as you =
requested<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> (in 10:26), and BLESS ME AS =
WELL..." (see 12:31-33).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> The tenth =
plague awakens Pharaoh to the realization that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Moshe's =
original warning of ‘dever’ or ‘cherev’ (see =
5:3) has<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>actually come true. Now, he =
finally gives in to the very last<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>of =
Moshe's demands - allowing them to take their sheep =
and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>cattle with them on their journey to =
the desert. (Recall that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>is where =
the last set of negotiations broke down.)<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Not only does Pharaoh allow Bnei Yisrael =
a three-day<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>journey to offer =
‘korbanot’, he even requests that Moshe =
will<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>pray there on his behalf (to make a =
MISHEBERACH for him - see<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>12:32 =
"u-berachtem gam oti")!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Clearly, even after the Tenth Plague, =
Pharaoh only grants<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Bnei Yisrael permission to worship =
God in the desert! And for<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the very =
simple reason - that's all that Moshe ever asked =
for!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> This also explains why the entire =
Egyptian nation urges<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Bnei Yisrael to leave as quickly as =
possible (see 12:33-35).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>They want =
to make sure that Bnei Yisrael can sacrifice to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>their God =
as soon as possible - thereby bringing this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>horrifying plague to an end (see 12:33). This =
explains<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>beautifully why the Egyptians 'LEND' =
[‘va-yish’alu’] Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
their finest wares, to encourage them to leave =
as<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>quickly as possible (see =
12:35-36). As Bnei Yisrael are only<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>taking a =
'holiday leave’ to worship their God, the =
Egyptians<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>have every reason to assume they =
will return afterward back<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>to Egypt =
- and bring back what they 'borrowed’.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The Torah uses the word 'borrowed' to =
describe what Bnei<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Yisrael took from the Egyptians, for =
that's exactly what they<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>did!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>THE LAST =
'TRICK'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> A final =
proof for this interpretation is found in =
Parshat<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Beshalach when Pharaoh is totally =
astonished when he finds out<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that Bnei =
Yisrael had 'run away':<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"And it was told to the King of Egypt - ki BARACH ha-am =
-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> that the people had RUN =
AWAY..." (see 14:5).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Now, this =
pasuk makes sense only if Pharaoh had not<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>granted =
them total freedom, but only a permit to =
temporarily<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>worship God in the desert. Had =
he actually set them free, why<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>would he =
be shocked to hear that the people had 'run =
away'?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> However, =
according to our interpretation, Pharaoh is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>shocked =
for the opposite reason - because Bnei Yisrael DID =
NOT<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>travel into the desert. This =
may sound a bit complicated, so<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>let's =
explain by taking a careful look at these =
psukim.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> First of =
all, recall from 12:37 and 13:17-18 that Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
had left Egypt traveling toward the desert. Then, =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the middle of that journey, God =
suddenly commands Moshe to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>execute a =
'turn-around' maneuver.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"And God told Moshe, tell Bnei Yisrael to TURN AROUND =
and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> set up camp... near the Red =
Sea. [In order that] Pharaoh<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
will say they are wandering in the land (of Egypt), for =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> desert has closed them =
in" (see 14:1-4).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In other =
words, God commands Bnei Yisrael to turn around<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>in order =
to convince Pharaoh that they are not going to =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>desert. Had Bnei Yisrael =
continued on their journey towards<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
desert, Pharaoh would have had no reason to chase =
them.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>After all, he wants them to go to =
the desert to worship their<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>God, as =
they requested. It is specifically because they =
DON'T<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>go to worship God, but instead =
RETURN TO EGYPT and set up camp<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>by the =
Red Sea, that Pharaoh concludes:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"...what have we done [we've been tricked!], for we have =
set<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Bnei Yisrael free from their =
slave labor!" (see 14:5).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> It is only =
now that Pharaoh realizes that Bnei Yisrael<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>have left =
slavery. What leads him to this conclusion? =
The<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>answer is quite =
simple.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Let's =
consider what Bnei Yisrael have done. =
Clearly,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>they did not travel to the desert =
(as they had requested).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>However, =
they also do not return to their homes in =
Goshen,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>i.e. to their slavery. Nor do =
they travel towards Eretz<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Canaan. Instead, they stay in Egypt, and set up camp by =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>sea. So what are they up =
to?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Pharaoh =
reaches the obvious conclusion. Bnei =
Yisrael<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>have implicitly declared their =
independence - in the Land of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Egypt! Therefore, for the sake of his national =
security,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Pharaoh must immediately declare war =
on this rebellious nation<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>(see =
14:6-10). If he doesn't attack them first, they =
surely<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>will soon attack him. After =
all, they are numerous, and armed<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>(see =
13:18).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In fact, =
this was Egypt's greatest fear from the very<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>beginning. Recall that the enslavement began because =
Bnei<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Yisrael had become so numerous that =
Egypt feared that they<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>would =
take over their own country (see 1:8-10, and =
Rasag,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Rashi and Ibn Ezra on =
1:10)!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Pharaoh's =
decision to attack ultimately leads to Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael's =
momentous salvation at the Red Sea. [That =
topic<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>will be discussed in detail in our =
shiur on Parshat<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Beshalach.] It also explains =
why Bnei Yisrael can keep the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>various =
wares that they had 'borrowed' from the =
Egyptians.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>After Egypt declared war on Bnei =
Yisrael, their 'bank<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>accounts' are =
'frozen'.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> There can be no two ways about it. =
This is the 'story of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the Exodus' in the Bible. =
Despite the numerous movie versions<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>and the =
popular understanding that 'Let My People Go' is =
a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>request for 'freedom from slavery', =
in Chumash it is simply a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>request =
for the 'freedom to worship God in the desert'!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Surely, =
this interpretation raises many questions.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> First of all, with the Ten Plagues 'up =
his sleeve [or<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>staff]', Moshe is in a position to =
demand just about anything<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>he wants =
from Pharaoh. Why should he ask for a 'three =
day<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>vacation' when he can ask for total =
freedom?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Furthermore, what does he gain by not telling the =
'whole<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>truth'?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In Part Two of our shiur, we will first =
discuss Rashbam's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>approach to this question, showing =
how the above analysis<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>forms its =
basis. Afterward, we will suggest an explanation =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>our own.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> LET MY =
PEOPLE GO - PART TWO<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In our introductory shiur to Sefer Shmot, =
we explained<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>that God did not appear to Moshe (at =
the ‘sneh’) simply to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>provide =
him with some information, rather God charges =
Moshe<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>with a =
MISSION:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "And now go for I am =
sending you to Pharaoh - and TAKE My<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
people the children of Israel out of Egypt" =
(3:10).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Note that at first, God instructs Moshe =
to take His<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>nation out of Egypt, without =
providing even a clue concerning<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>HOW to =
get the job done!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>MISSION =
IMPOSSIBLE<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As we would =
expect, Moshe Rabeinu is startled by God's<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>commandment. Considering his having been a fugitive =
from<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Egypt for many years, why should =
Pharaoh even allow him an<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>audience? Furthermore, Moshe has been away from his =
people<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>for most of his adult life. =
[Recall that he ran away at a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>rather =
young age and returns only at age eighty!] How =
could<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>they possibly accept him as their =
official leader?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Therefore, =
Moshe's immediate response to this command is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>quite =
understandable:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "And Moshe said to God: =
WHO am I that I can go to Pharaoh, -<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
VE-CHI OTZI - and [HOW can I] take Bnei Yisrael out =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Egypt?!" (See 3:11, read =
carefully.)<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> No matter how we translate the phrase =
‘ve-chi otzi’ in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>this =
pasuk (its precise definition is a bit problematic), =
it<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>certainly seems that Moshe is asking =
HOW he is supposed to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>take Bnei Yisrael out. =
However, God's answer to his question<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>does not =
seem to address this issue at all:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"And He said: For I will be with you, and this is the =
sign<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> that I have sent you - WHEN =
you take the Nation out of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Egypt, you shall worship Elokim on this mountain" =
(see<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
3:12).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does this answer Moshe's =
question? Moshe asks HOW he<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>is =
supposed to take them out, and God tells him what to =
do<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>AFTER he takes them out! What =
Moshe asks - God never answers,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>and what =
God answers - Moshe never asked!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Now there are two basic approaches to =
solve this problem.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Either we can 'reinterpret' Moshe's =
question to fit God's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>answer [see Rashi & Seforno], or =
we can 'reinterpret' God's<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>answer to =
fit Moshe's question [see Rashbam].<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In our shiur we will deal primarily with =
the latter<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>interpretation. But before we begin, =
let's take a quick glance<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>at =
Rashi's approach.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>RASHI - =
'FOR WHAT PURPOSE'!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Rashi (on =
3:12) deals with this difficulty by<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>reinterpreting Moshe's question (in 3:11). When Moshe =
asks<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>‘VE-CHI OTZI’, he asks =
not HOW to take them out, but rather<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>WHY am I =
(and/or Bnei Yisrael) WORTHY of being taken out =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Egypt? To this God responds =
that AFTER they leave Egypt, Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
are to worship Him and receive the Torah on this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>mountain. This merit alone renders them worthy of =
Yetziat<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Mitzrayim. In other words, God =
here explains the PURPOSE of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yetziat =
Mitzrayim - that Bnei Yisrael will receive the =
Torah<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>at Har =
Sinai!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>RASHBAM - =
'HOW TO GET THE JOB DONE'!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Unlike Rashi, Rashbam refuses to =
reinterpret the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>question. Instead, he =
reinterprets God's answer. He<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>accomplishes this by dividing God's answer into two =
parts,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>corresponding to both the two parts =
of God's original command<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>& the =
two parts of Moshe's original question. The =
following<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>table maps out this parallelism in =
psukim 3:10-12:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> THE FIRST =
HALF OF EACH SENTENCE<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3:10/ COMMAND: Go, I have sent =
you to Pharaoh!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3:11/ QUESTION: Who am I, that I can =
go to Pharaoh?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3:12/ ANSWER: For I will be with =
you, and this [the sneh] is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the sign =
that I have SENT you...<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> THE SECOND =
HALF OF EACH SENTENCE<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3:10/ COMMAND: Take Bnei =
Yisrael out of Egypt!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3:11/ QUESTION: [HOW] can I take =
them out of Egypt?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3:12/ ANSWER: [In order to] =
take them out of Egypt, [tell<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh =
that] this nation must worship their God on this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>mountain.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Rashbam's interpretation of 3:12 is very =
creative. He<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>claims that Moshe asks (in 3:11) =
that even if he is allowed to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>speak to =
Pharaoh, HOW can he possibly convince Pharaoh to =
let<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>them free? God answers Moshe =
by telling him to 'TRICK'<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>PHARAOH - =
"Tell Pharaoh that you must take Bnei Yisrael [for =
a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>short time] out of Egypt, in order =
that they can worship their<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>God on =
this mountain."<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In other =
words, Rashbam claims that God instructs Moshe<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>to =
'deceive' Pharaoh requesting permission to worship God =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the desert. Once they leave, =
Moshe will lead Bnei Yisrael to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
Promised Land, where they will live forever, never =
again<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>to return to =
Egypt!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Rashbam =
clearly reads into this pasuk much more than is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>written. In fact, Rashbam himself admits to doing =
so!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>However, he explains that he bases =
this interpretation on a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>later =
pasuk in this ‘hitgalut’ - where God issues =
more<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>specific instructions to Moshe =
regarding his meeting with<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Pharaoh:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "... Then you and the =
elders shall go to the King of Egypt<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
and tell him: 'The God of the Hebrews had come and told =
us<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> that we must go for a =
three-day journey into the desert [to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Har Chorev] to offer sacrifices to our Lord'" =
(3:18).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As we =
explained in Part One, Rashbam's approach is =
based<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>on the above analysis that Moshe =
never asks for freedom,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>rather =
for a journey of a three day distance to worship God =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the desert. Considering that =
Moshe's true intention (as he<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>tells =
Bnei Yisrael) is to take them to the Promised Land, =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'three day journey' request must be =
part of a 'master plan' to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'sneak' =
Bnei Yisrael out of Egypt.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Furthermore, the final phrase of 5:3: =
"lest he strike us<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>with =
DEVER or CHEREV" - explains God's intention in 3:12. =
The<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>plan is rather simple. Moshe =
warns Pharaoh that if he does<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>not allow =
Bnei Yisrael to journey into the desert and =
worship<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>their God, a severe Divine =
punishment will ensue and many<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>people =
will die (including Egyptians).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> As we explained above, a careful analysis =
of the entire<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Exodus narrative renders Rashbam's =
explanation that God<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>commands Moshe to employ 'trickery' =
as the simple ‘pshat’.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Even though =
we have referred to this plan as 'trickery',<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Rashbam =
does not call this 'lying' - he refers to it =
instead<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>as ‘derech chochma’ - a =
wise scheme. He brings a parallel<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>example =
from Sefer Shmuel. When God instructs Shmuel with =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>mission to anoint David as king, =
Shmuel expresses his fear<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that =
Shaul may find out and then kill him. To solve =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>problem, God provides Shmuel with a =
'cover up', telling him to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>claim =
that he is going to Bet-Lechem to offer a public<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>sacrifice. Once there, he will secretly anoint David as =
king.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>[See Shmuel =
I/16:1-3!]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> When you =
read this Rashbam inside, note the 'confident'<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>style =
with which he begins his explanation:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"Anyone who would like to understand the primary =
‘pshat’ of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
these psukim should study my interpretation of this =
pasuk,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> for those who explained it =
before me did not understand it<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> at =
all!" [See Rashbam 3:11-12.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Later on, =
Rashbam is so sure that his interpretation is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>correct =
that he concludes his commentary by stating:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
"Anyone who explains these psukim in any other manner =
is<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> totally =
mistaken!" [See end of peirush to =
3:11-12.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'NOT SO =
FAST ...'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Despite the =
charm and appeal of Rashbam's explanation,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>there =
appears to be a major 'hole' in his theory. =
Let's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>explain:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Recall that, in addition to his mission =
to Pharaoh,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Moshe's mission also included that =
he tell Bnei Yisrael that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>God had =
now come to take them out of Egypt to the =
Promised<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Land (see 3:16-17). And this =
is exactly what Moshe does in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>4:29-31.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Is it =
possible to expect that over one million people<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>know the =
'real' plan, and Pharaoh won't find out? Can it =
be<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>expected that no one will leak the =
story? Doesn't Pharaoh<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>have his =
own CIA [KGB, Shin Bet... take your pick]?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Furthermore, it appears that Moshe has =
nothing to gain by<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>not telling Pharaoh the whole =
truth? Either way, God tells<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Moshe =
that Pharaoh won't listen in any event (see 3:19), =
so<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>why not tell Pharaoh the whole truth =
in the first place?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Finally, is =
God not powerful enough to bring plagues<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>capable =
of forcing Pharaoh to grant Bnei Yisrael total<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>freedom? Is it better to deceive Pharaoh rather than tell =
him<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the truth?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>NO OTHER =
ALTERNATIVE<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> When we =
read the story of the Exodus, it is commonly<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>assumed =
that the only obstacle preventing Bnei Yisrael's<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>return to =
Eretz Canaan was their enslavement to Egypt.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>However, =
if we consider their condition more realistically, =
we<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>realize that Bnei Yisrael had no =
alternative other than remain<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>in =
Egypt. Let's explain why:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Bnei Yisrael's population is over two =
million. [The<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>census included 600,000 men over the =
age of twenty. Figure an<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>equal =
amount of women, and considering the high birth =
rate<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>figure as many children under twenty =
as adults over twenty,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>and you =
arrive at a figure of about two million!]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> To provide food and water for this size =
population is not<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>an easy task. Egypt, thanks to =
the Nile River and Nile Delta,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>could =
provide their needs. However, survival of a nation =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>this size in desert conditions, even =
for a few weeks, would be<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>impossible.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Even if =
Pharaoh had granted them permission to emigrate,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>could a =
nation of some two million people [ex-slaves] =
survive<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the lengthy, arduous journey through =
the desert? And even if<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>they =
could make it to Canaan, could they conquer the land =
with<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>its walled cities and formidable, =
armed enemies? As the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>‘meraglim’ themselves concluded, such a plan would be =
suicidal<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>- and that's a conclusion reached by =
people who had witnessed<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
miracles of Yetziat Mitzrayim! [See Bamidbar chapters =
13-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>>14.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Without anything less than a 'miracle', =
Bnei Yisrael have<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>no option other than to remain in =
Eretz Mitzrayim.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Furthermore, Bnei Yisrael had been living in Egypt =
for<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>(at least) the last two hundred =
years. Certainly, in the eyes<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>of the =
Egyptians (and most likely in their own eyes), =
even<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>though they may be 'third class =
citizens', they remain a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>distinct =
ethnic group within Egyptian society and =
culture.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In fact, it =
is for this very reason that their<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>enslavement begins when Bnei Yisrael become so =
numerous.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Egypt fears that they may soon take =
over! Many dynasties in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Egypt had =
been taken over by enemies from within or by =
foreign<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>powers. They now fear that =
Bnei Yisrael may soon become<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>powerful =
enough to take over their own country or help =
others<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>do so (see =
1:8-10).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Thus, =
despite the hardships of their enslavement,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>[without =
some sort of miraculous, divine intervention] =
Bnei<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Yisrael had no realistic alternative =
other than staying in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Egypt. When Bnei Yisrael cry =
out for salvation in 2:23-25,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>they are =
an oppressed working class who desire a lighter<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>workload =
and better living conditions; they are NOT =
yearning<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>for Zion.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> With this =
in mind, let's imagine what would have happened<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>had Moshe =
presented Pharaoh with this plan of an en-masse<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>emigration to Eretz Canaan. Pharaoh most probably would =
have<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>dismissed him as insane! Moshe =
would have lost all<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>credibility in the eyes of Pharaoh =
as a responsible leader of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
Hebrew Nation. Instead, God instructs Moshe to make =
a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>fairly reasonable request - to allow =
his afflicted brethren to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>worship =
their God. Moshe does not lie to Pharaoh, nor does =
he<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>deceive him. He simply claims =
the legitimate right of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>religious =
freedom for an oppressed people!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Furthermore, God can demand that Pharaoh =
grant religious<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>freedom to an oppressed people, and =
hence punish him for not<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>obeying; =
but He can't expect Pharaoh to act as 'an ardent<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>supporter =
of Zionism' - allowing an entire nation to embark =
on<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>a journey that would most certainly =
be suicidal!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Hence, =
there would no point for Moshe to demand that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh =
allow Bnei Yisrael to emigrate. Instead, he =
demands<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>that Pharaoh allow Bnei Yisrael the =
right to worship their God<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>in the =
desert. This is not a lie, for this is exactly =
where<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Bnei Yisrael first plan to go (to =
Har Sinai), and there they<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>will =
offer korbanot (see Shmot 24:4-11).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> This =
explains why Pharaoh never accuses Moshe (during =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Plagues) that he may really be =
planning to take Bnei Yisrael<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>to Eretz =
Canaan, for Pharaoh never considers this a =
realistic<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>option!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> So what is =
Pharaoh worried about? Why is he so =
adamant<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>not to allow them to worship their =
God in the desert for a few<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>days?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> The answer =
is quite simple, and it explains every problem<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that we =
have raised thus far.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Pharaoh has =
ONE fear, and only one fear: From the time<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that the =
enslavement began until the day of the Exodus,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh's =
only fear is that Bnei Yisrael may take-over his<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>country. That is exactly why he enslaved them in the =
first<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>place (see 1:8-10), and this is =
exactly why he is reluctant to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>allow the =
entire nation to leave with all their =
belongings.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Pharaoh =
fears that should he let them free to worship<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>their =
God, they will take advantage of the situation, =
and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>instead of returning to slavery, =
they will return and rebel;<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>or join =
with other nations and attack. By not allowing =
them<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>to travel too far, and by leaving =
their women and children (or<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>at least =
cattle) behind, Pharaoh remains with a clear<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>advantage. But should the entire nation leave to =
worship<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>their God, nothing guarantees that =
Bnei Yisrael will return to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>their =
servitude. Instead, they could take advantage of =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>situation and declare their =
independence when they return to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Egypt, or =
possibly even attack Egypt.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> And when Bnei Yisrael finally did leave =
Egypt, what<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Pharaoh feared most is exactly what =
happened. Bnei Yisrael<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>DON'T go =
to the desert. Instead they march away 'armed' =
(see<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>13:18), with all of their own =
possessions, and with a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>significant amount of 'borrowed' Egyptian gold and silver =
-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>everything they need to declare =
independence! As soon as<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh =
realizes that they are not going to the desert, =
he<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>concludes that he has a rebellion on =
hand, and he launches a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>pre-emptive strike before they attack him (see =
14:1-6).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> With this =
in mind, we can suggest an answer to our other<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>questions =
as well.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>KEEPING A =
SECRET<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Even though =
Moshe had told Bnei Yisrael of God's promise<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>to take =
them to Eretz Canaan, had the Egyptians heard =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'rumor', they would have scoffed at =
the very thought. Could a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>multitude =
of slaves possibly organize themselves into an<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>independent nation? Could they survive the journey =
through<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the desert? Could they conquer =
the kings of Canaan? Are<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>there any =
neighboring lands as good as Egypt?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> No one was keeping any secrets. =
Even the majority of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Bnei Yisrael felt that this idea =
would lead to national<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>suicide =
(see 14:12!). Why should the Egyptians believe =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'rumor' any more than Bnei Yisrael =
did? Throughout Sefer<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Shmot and =
Sefer Bamidbar, we find the people time and time<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>again =
expressing their desire to return to Egypt. As =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"meraglim" (spies) =
themselves later conclude, it is the only<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>logical =
alternative (see Bamidbar 14:1-4).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Although God's promise of a land 'flowing =
with milk and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>honey' (see 3:8,17) was originally =
endorsed by the elders (see<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>4:29-31), =
only a short while later, after their workload =
was<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>doubled, these hopes fizzled out =
(see 5:1-21).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>THEOLOGICAL SIGNIFICANCE<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In addition to our explanation that God =
has no intention<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>to fool Pharaoh, one could even =
suggest that there is a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>certain =
thematic value in the fact that Moshe's request =
from<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Pharaoh is specifically for =
'religious freedom' and not the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>right to =
emigrate.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> The story =
of the Exodus, and hence God mission to Moshe<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>at the =
‘sneh’, focuses on two independent =
issues:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1) To redeem Bnei Yisrael from Egypt =
- to fulfill Brit Avot;<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2) To =
'teach' Pharaoh and his country the lesson of =
'ANI<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>HASHEM' - that God of Israel =
exists.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In His 'hitgalut' to Moshe at the 'sneh', =
God charges<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Moshe with the responsibility of =
dealing with both issues.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Let's begin with the latter by asking a =
more basic<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>question: why must Moshe confront =
Pharaoh in the first place?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>If the =
entire purpose of Yetziat Mitzrayim is simply to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>fulfill =
'brit Avot' and take Bnei Yisrael to Eretz Canaan, =
why<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>involve Egypt in this process at =
all? Surely God could create<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>circumstances whereby Bnei Yisrael would emigrate =
without<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>official Egyptian =
authorization. For example, let God cause =
a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>sudden change in Egyptian policy, or =
make just one miracle<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>where all the Egyptians would fall =
asleep for 48 hours, etc.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> [See Ramban on 3:13 for an interesting =
perspective.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Nonetheless, at the ‘sneh’ we =
see how God insists that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Bnei =
Yisrael must receive Pharaoh's permission to leave. =
Note<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>how the psukim emphasize this =
point:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> "Now =
go, I have sent you to PHARAOH..." (3:10)<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>and Moshe =
responds:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
"Who am I that I should go to PHARAOH?..." =
(3:11).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Moshe's confrontation with Pharaoh =
constitutes a critical<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>element =
of God's plan. God does not tell Moshe to =
'trick'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Pharaoh. Rather, Moshe must confront =
Pharaoh over the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>fundamental issue of religious =
freedom - the basic right of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>any =
people, especially an oppressed nation, to worship =
God.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>The fact that Pharaoh, the king of =
Egypt - the world<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>superpower and center of ancient =
civilization - rejects this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>request =
shows that he considers himself above his fellow =
man.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>He acts as though he himself is a =
god; God must therefore<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>teach him =
(and any future Pharaoh/monarch) the lesson of =
"ve-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>yad'u Mitzrayim ki ANI Hashem" =
(see 7:5,9:16,11:9,14:4).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
[One could suggest that the natural resources of =
Egypt,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> especially the inestimable =
Nile river, granted power to the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Egyptian people. [See Yechezkel 29:1-3.] This power =
not<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> only allowed their monarch to =
claim divine power and<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
authority, but also led Egypt to their =
self-proclaimed<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> privilege to oppress other =
nations - to act as though they<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
were gods. It is not by chance that the first =
plague<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> strikes specifically the Nile =
River.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>TWO =
PERSPECTIVES<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Therefore, =
from a universalistic perspective, the primary<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>goal of =
Yetziat Mitzraim is that Egypt - the center of =
ancient<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>civilization - realize that God is =
above all Man - "ve-yad'u<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Mitzraim =
ki Ani Hashem." Moshe must deliver this message =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the Egyptian people, in God's Name, =
directly to Pharaoh (as<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>explained =
in 3:10-12, 18-20). The MAKKOT ensure that =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Egyptians will ultimately =
internalize this message.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Hence, when Moshe is commanded to go to =
Pharaoh and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>demand Bnei Yisrael's right to =
worship their God, it's not a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'trick', =
but rather a basic, human demand.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> On the other hand, from Am Yisrael's =
perspective, the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>central purpose of Yetziat Mitzraim =
relates to the fulfillment<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>of God's =
covenant with the Avot, that Bnei Yisrael return =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Eretz Canaan in order to become =
God's special nation. As Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
must prepare themselves for this redemption (as =
we<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>will explain in next week's shiur), =
Moshe must convey this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>message =
to them (see 3:7-9, 13-17). Ultimately, =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>redemption will take place in wake =
of the events that unfold<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>once =
Pharaoh allows Bnei Yisrael to leave after the =
Ten<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Plagues.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>FROM MAKKOT TO =
DIBROT<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In =
conclusion, it is interesting to note the inter-<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>relationship between these two aspects of the =
Exodus.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As we =
explained in Sefer Breishit, an ultimate goal of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
Nation of Israel is to establish a model society that =
can<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>bring all mankind to recognize =
God. At Yetziat Mitzrayim -<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>when =
Israel becomes a nation - it is significant that Egypt =
-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the center of ancient civilization =
and the epitome of a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>society that rejects God - must =
recognize God, specifically at<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
moment when Am Yisrael becomes a nation.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Initially (and unfortunately), this goal =
must first be<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>achieved through force, by Moshe's =
MATEH and God's TEN<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Plagues. Ultimately, when =
Israel becomes a nation in its own<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>land, =
this very same goal can be achieved in a more =
'peaceful'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>manner - i.e. through education - =
should Bnei Yisrael<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>integrate the message of Moshe's =
DIBUR and the principles of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>God's TEN =
Commandments.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> &=
nbsp; shabbat =
shalom,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> &=
nbsp; =
menachem<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> FOR FURTHER =
IYUN<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>A. Hashem's Response to Moshe's =
question - 3:12<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Before =
presenting the various approaches taken to this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>pasuk let =
us first identify the various problems that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>immediately arise. The pasuk reads, "He said, I will be =
with<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>you, and this shall be a sign that I =
have sent you, when you<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>free the =
nation from Egypt, you will serve God on this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>mountain." The mefarshim must grapple with the =
following<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>questions:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Most urgently, as we discuss in the shiur, is the issue =
as<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>to how Hashem here responds to the =
concerns Moshe expresses in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>3:11: =
"Who am I, that I can go to Pharaoh and that I can =
take<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Bnei Yisrael from =
Egypt?"<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>To what does 'this' refer in the =
phrase, "this shall be a sign<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>that I =
have sent you"? Does it refer to the =
immediately<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>preceding clause - "I will be =
with you," that somehow Hashem's<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>"being with" Moshe serves as a sign? Or does it =
refer to the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>immediately following clause, the =
nation's serving Hashem at<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>this =
mountain after leaving Egypt? How could Matan =
Torah<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>serve as a sign that "I have =
sent you"? Significantly, an<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>'etnachta', signifying a pause in the sentence, appears =
under<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the word, 'shlachticha" ('that =
I have sent you'), perhaps<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>suggesting that the 'sign' refers to what was =
mentioned<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>earlier, rather than that which =
follows the 'etnachta'.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Why does =
Moshe need a sign that Hashem sent him; did he =
ever<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>express any doubt that it was God =
who spoke to him? He<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>doubted =
only his ability to speak to Pharaoh and demand =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>release of the =
slaves.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> A question that necessarily =
relates to the previous<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>questions: what does Matan Torah have to do with =
Yetziat<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Mitzrayim? Why does Hashem =
mention it here to Moshe?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>It is =
important to bear all these questions in mind =
when<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>surveying the various =
interpretations. This will help us<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>appreciate what prompted each mefaresh to explain as he =
did.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In the shiur we accept the =
Rashbam's interpretation of the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>pasuk, =
that Hashem responds to Moshe's concerns by telling =
him<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>that a) He will ensure Moshe's =
permission to come before<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Pharaoh =
and b) he would free Bnei Yisrael by 'fooling' =
Pharaoh<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>into thinking that he requests =
merely permission for a three-<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>day trek =
into the wilderness to worship Hashem.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Here is a brief survey of =
some other explanations<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
offered:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>A. Rashi, first =
interpretation: The burning bush serves as a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
sign to Moshe that he will succeed, since "I have sent =
you".<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Just as the bush was not =
consumed by the fire in compliance<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
with Hashem's will, so will Moshe succeed because he =
performs<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Hashem's mission, which can =
never fail. The second half of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
the pasuk refers to a second question that Moshe had asked: =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> what merit Bnei Yisrael will =
be freed? Hashem responds that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> He =
will redeem them in the merit of their eventual assembly =
at<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> that mountain for Matan =
Torah.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>B. Rashi, second =
interpretation: The clause, "this is the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
sign that I have sent you…" bears no connection to the =
first<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> part of the pasuk. =
Hashem 'parenthetically' informs Moshe<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
that his success in freeing Bnei Yisrael will serve as a =
sign<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> of the fulfillment of a =
different promise - Matan Torah.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>C. Ibn Ezra (Peirush Ha-katzar) cites an approach =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> completely separates the two =
halves of the pasuk, before and<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
after the etnachta. That is, "when you leave Egypt you =
will<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> serve God" is merely =
additional information that does not<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
address Moshe's concern. Within this approach, Ibn Ezra =
cites<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> two versions. According =
to the Geonim, Hashem's 'being with<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Moshe' will serve as a sign, while the anonymous =
'acheirim'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> view the miracle of the =
burning bush as the sign (recall<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Rashi's first interpretation). Either way, it seems, =
these<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> phenomena serve as a sign =
"that I have sent you." As Ibn =
Ezra<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> notes, however, Moshe never =
doubted Hashem's having sent him<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
(as noted earlier). Additionally, we should add, =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> approach leaves unresolved =
the question as to why Hashem makes<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
mention of Matan Torah in this context.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>D. Ibn Ezra himself (in his Peirush Ha-katzar) =
suggests a<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> somewhat revolutionary pshat, =
claiming (though somewhat<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
cryptically) that the word 'ot', generally translated =
as<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> 'sign', here means =
'purpose'. Hashem thus informs Moshe that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
the purpose of His taking Bnei Yisrael from Egypt is for =
them<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> to stand at Har Sinai and =
receive the Torah. Ibn Ezra does<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
not explain why Hashem suddenly mentions this now, rather =
than<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> when He initially instructed =
Moshe to go to Pharaoh.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>E. Ramban understands the =
reference to Matan Torah =
as<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Hashem's assurance to Moshe =
that Bnei Yisrael will agree to go<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> to =
Canaan. Moshe was concerned that the people would =
refuse<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> to go in fear of the =
nations they would have to fight upon<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
entering the land. Hashem thus tells Moshe that the =
nation<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> will first worship Him on =
that mountain, and there they will<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
accept the mitzvot and Moshe as their leader. They will =
then<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> follow him =
to Canaan. (One version of the =
Seforno's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> commentary on our pasuk has =
him adopting this explanation -<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
see footnotes on the Seforno in the Torat Chayim =
Chumash.)<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Although Ramban does not make =
it clear how this serves as a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
'sign', he likely refers to Rambam's reading of this pasuk, =
as<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> he explains in Hilchot =
Yesodei Ha-Torah 8:6. Ramban there<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
writes that Matan Torah served to firmly =
establish Bnei<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Yisrael's faith in Moshe as =
Hashem's prophet. Thus, it serves<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> as =
a 'sign' to Bnei Yisrael "that I have sent =
you".<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>F. Seforno explains the =
opening phrase, "I will be with<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
you," as meaning that Hashem will guarantee the fulfillment =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> every one of Moshe's =
predictions. This will serve as a sign<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> to =
one and all - Bnei Yisrael and the Egyptians - that =
Hashem<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> has sent Moshe to free the =
slaves. As for the mention of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Matan Torah, Seforno follows Rashi's approach, that =
Hashem<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> here informs Moshe that the =
merit of Matan Torah renders Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Yisrael worthy of redemption.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>G. Abarbanel - first approach: Like one view =
mentioned<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> earlier, this approach =
identifies the burning bush as the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
sign. It serves as a sign to Moshe that Hashem will =
assist<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> him in his meetings with =
Pharaoh. In this approach, Abarbanel<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
suggests two possible explanations of the second half of =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> pasuk: the Ramban's =
explanation, that Matan Torah will give<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Bnei Yisrael the confidence and hence the willingness to go =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Canaan, and Rashi's =
interpretation, that Matan Torah renders<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
them worthy of deliverance from Egypt. (Abarbanel =
expresses<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> his preference for this first =
approach.)<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>H. Abarbanel - second =
approach: The prophecy Moshe now<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
received serves as sign for him that God will accompany him =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Pharaoh such that he will =
succeed. The mention of Matan Torah<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
responds to another question of Moshe, which he expressed =
when<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> said, "… and that =
I will take Bnei Yisrael out from Egypt."<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Moshe here asks the question that, as we discuss in the =
shiur,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> many among Bnei Yisrael =
probably asked: why must they leave<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Egypt at all? Why can't Hashem simply free them from =
bondage<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> without taking them from =
Egypt? To this Hashem responds that<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
they must serve Him, and this worship cannot take place =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Egypt, given the widespread =
idol worship in the country; Moshe<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
must therefore take Bnei Yisrael out of Egypt to =
worship<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Hashem in the =
wilderness.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>I. Abarbanel - third =
approach: Moshe had questioned his<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
ability to undertake this mission on the basis of his =
lowly<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> stature. Hashem =
responded that He will accompany Moshe, and<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
his lowly stature will itself serve as a sign to =
Hashem's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> having sent him; a simple, =
old man could not defy Pharaoh and<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
lead a multitude out of Egypt without Hashem's help. For =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> very reason, Bnei Yisrael =
will serve Hashem after leaving<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Egypt, rather than worship Moshe himself, as they will =
clearly<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> recognize the Almighty's hand =
in this process.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>=3D=3D<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> We should note that all these approaches =
give rise to the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>problem of "ikar chaser min =
ha-sefer", that Hashem seems to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>have =
omitted the primary component of His message to Moshe =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>this pasuk. This is =
characteristic of very difficult and<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>ambiguous =
psukim. Since the pasuk makes little sense =
as<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>written, the mefarshim have no =
choice but to read external<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>information into the text in order to make it =
comprehensible.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p =
class=3DMsoNormal><o:p> </o:p></p></div></body></html>
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