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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
SEFER SHMOT -
Introduction<BR>
<BR> Is Sefer Shmot simply a continuation of Sefer
Breishit -<BR>or is there something that makes it
unique?<BR> For example, are the Ten Commandments and
the laws of<BR>Parshat Mishpatim included in this book, simply because
they<BR>were given 'first' - or should we look for a thematic<BR>connection
between those laws and the story of the Exodus?<BR> As
our series of shiurim rests on the assumption that<BR>each "sefer" [book] of
CHUMASH [= the five 'books'] carries a<BR>unique theme, we will begin our study
of Sefer Shmot in an<BR>attempt to identify its primary theme. Afterward, we
will<BR>consider that theme in our study of each individual chapter
or<BR>unit.<BR> In our study of Sefer Breishit, we
employed this approach<BR>to uncover its primary theme of "bechira", showing how
that<BR>theme helped us understand the deeper meaning of each story<BR>and the
progression of its events. Now, in our study of Sefer<BR>Shmot, we will
employ a similar approach.<BR> Let's begin by
undertaking a quick overview of Sefer<BR>Shmot, in an attempt to find not only
its underlying theme,<BR>but also its thematic connection to - and distinction
from -<BR>Sefer Breishit.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A TABLE OF CONTENTS<BR> To
identify a common theme of any book, it is helpful to<BR>first make a list of
its major topics and then to contemplate<BR>what connects these topics
together.<BR> Let's see what happens when we apply this
approach to<BR>Sefer Shmot.<BR> If we limit ourselves to
a discussion of the most general<BR>categories, I think that everyone would
agree with the<BR>following table of contents for Sefer
Shmot:<BR> 1) "Yetziat Mitzraim" (the Exodus/ chaps.
1->17)<BR> [including
the journey to Har Sinai]<BR> 2) "Ma'amad Har Sinai"
(the Theophany / chaps.
18->24)<BR> [including
the mitzvot of Parshat Mishpatim]<BR> 3) "The Mishkan"
(the Tabernacle / chaps.
25->31)<BR> [God's
commandment to build the Mishkan]<BR> 4) "Chet ha'Egel"
(the sin of the Golden Calf/
32->34)<BR> [including
the story of the second luchot]<BR> 5) "Building
the Mishkan" (its construction/
35->40)<BR> [concluding
with the "shchina" dwelling thereupon]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, to identify an
overall theme for the entire<BR>book, we must search for a theme that connects
all of these<BR>topics together.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>RAMBAN'S APPROACH - GALUT &
GEULAH<BR> Ramban, in his short introduction to Sefer
Shmot,<BR>attempts to do exactly this, i.e. to identify a common theme<BR>for
the entire book. [It is recommended that your first read<BR>this
Ramban.]<BR> After defining Sefer Breishit as
"sefer ha'yetzira" [the<BR>book of the creation of the world and of the people
of Israel<BR>(and hence the patterns of its history)], Ramban proceeds
to<BR>explain why Sefer Shmot begins with the story of
Yetziat<BR>Mitzraim:<BR> "... after completing Breishit, a special sefer
is dedicated<BR> to describe the first "galut" [exile] as
specifically<BR> decreed [in Sefer Breishit [see 15:13-16] and Bnei
Yisrael's<BR> redemption from that GALUT..." (see Ramban's intro
to<BR> Shmot1:1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> After explaining why Sefer
Shmot begins with 'the<BR>redemption from exile' (as forecasted in Sefer
Breishit), next<BR>Ramban must explain the jump in Sefer Shmot from
Yetziat<BR>Mitzraim to Ma'amad Har Sinai, and then to the Mishkan:<BR>
"... and the GALUT is not over until they [Bnei Yisrael]<BR> return to the
level of their forefathers... and even once<BR> they achieve their freedom
from Egypt, they are not<BR> considered redeemed yet, for they still
wander in the<BR> desert... But once they arrive at HAR SINAI to receive
the<BR> Torah and build the MISHKAN, and God's shechina dwells
upon<BR> them - then they return to the level of their
forefathers...<BR> and are then considered totally
REDEEMED..."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how Ramban
understands the concept of "geulah"<BR>[redemption] as the underlying theme of
the entire Sefer.<BR>This allows him to identify a common theme to the
various<BR>topics of Yetziat Mitzraim, Matan Torah, and Mishkan.<BR>Although one
could argue with Ramban's conclusions, he clearly<BR>assumes - as we did in our
introduction - that there is a need<BR>to study each "sefer" in search of its
unifying theme. In<BR>fact, Ramban opens his commentary to each "sefer" of
Chumash<BR>in a very similar manner, i.e. with an attempt to identify
its<BR>overall theme.<BR> In our own study of Sefer
Shmot, we will follow a<BR>direction similar to Ramban's, showing how all the
various<BR>stories in Sefer Shmot all carry a common theme (even though<BR>we
may arrive at a slightly different conclusion). However,<BR>we begin our
own study by focusing a bit more on its thematic<BR>connection to Sefer
Breishit.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM BREISHIT TO SHMOT<BR>
We can readily understand why Sefer Shmot begins with the<BR>story of Yetziat
Mitzraim, as that story appears to continue<BR>the narrative of Sefer
Breishit. However, if Sefer Shmot<BR>simply continues the story of Sefer
Breishit, why is it<BR>necessary to begin a new
book?<BR> To help clarify how these books differ, let's
consider<BR>Sefer Breishit as God's 'master-plan', while Sefer Shmot can<BR>be
understood as the first stage of its
'implementation'.<BR> In other words, the "bechira"
process - that emerged as<BR>the primary theme of Sefer Breishit - can be viewed
as God's<BR>master plan for the creation of a special nation that will
one-<BR>day represent Him and sanctify His Name. As such, the
book<BR>began with the underlying reason for God's need of this
nation<BR>(chapters 1->11), followed by His choice of the forefathers
of<BR>that nation - and hence the stories of Avraham, Yitzchak and<BR>Yaakov
-focusing on the covenantal promises and which specific<BR>children would be
chosen (chapters 12->50). This 'planning<BR>stage' reaches its
conclusion as all of Yaakov's children are<BR>not only chosen, but also united
(after the events of<BR>"mechirat Yosef") - and the 'seeds' of this nation
have<BR>planted in the land of Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Sefer Shmot can be viewed
as the first stage in God's<BR>implementation of this plan. Hence, it
begins as Yaakov's<BR>offspring develop into a nation in Egypt; become
enslaved,<BR>upon which God fulfills His covenant to redeem them from
their<BR>'bondage in a foreign land' (="brit bein ha'btarim"/
Breishit<BR>15:13-18) - better known as the story of Yetziat
Mitzraim.<BR> However, God's plan was not simply for
Israel to become a<BR>free nation - it was to become God's special Nation.
Hence,<BR>after their freedom from slavery, they must also receive a<BR>special
set of laws, better known as the story of Matan Torah.<BR>Afterward, Bnei
Yisrael will also require a symbol for their<BR>special relationship with God -
i.e. the Mishkan - to remind<BR>themselves (and to show others) how God dwells
in their midst<BR>(see 25:1).<BR> The events of "chet
ha'egel" raise a question concerning<BR>the very possibility of this special
relationship. In its<BR>aftermath, the Mishkan is finally built and God's
presence<BR>dwells with His Nation. Everything is now set for what
should<BR>be the implementation of the next stage of God's master plan -<BR>i.e.
Bnei Yisrael inheritance of the land of Israel. [Why<BR>that does not
happen, will emerge as a primary topic in Sefer<BR>Bamidbar.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SOME EXAMPLES<BR> For the
sake of clarity, let's cite a few more specific<BR>examples that highlight this
thematic connection between<BR>Breishit and Shmot.<BR>
Recall God's opening promise to Avraham Avinu that he<BR>will become a "goy
gadol" - a great nation (see 12:1-3).<BR>That's the 'plan'- therefore, Sefer
Shmot begins by explaining<BR>HOW Beni Yisrael became that great
nation.<BR> Recall as well that in His covenant with
Avraham Avinu<BR>("brit bein ha'btarim" /see 15:13-18), God informed
Avraham<BR>that his children would endure a period of slavery and<BR>oppression
in a foreign land prior to their emergence as a<BR>great nation (see
15:13). Furthermore, that covenant also<BR>promised how the nation who
will oppress them shall be<BR>punished. In this sense, the first section
of Sefer Shmot<BR>(Yetziat Mitzraim/ chapters 1-15) can be understood as
God's<BR>fulfillment of that covenant.<BR> The next
major topic - "Ma'amad Har Sinai" - flows<BR>directly from the story of Yetziat
Mitzraim - for in order for<BR>God's plan to be fulfilled, Bnei Yisrael must
receive the<BR>special laws that they must keep to become that nation -
and<BR>hence Matan Torah (see Rashi & Ramban on Shmot 3:12,).
When<BR>we study Ma'amad Har Sinai, we will also show how God's<BR>covenant with
Bnei Yisrael at Har Sinai fulfills the<BR>principles of the covenant as
described in "brit mila"<BR>("l'hiyot lcha l'Elokim -see Breishit
17:7-9).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From this point on,
however, the logic behind the<BR>progression of topics in Sefer Shmot becomes
more difficult to<BR>ascertain. Considering that Bnei Yisrael arrive at
Har Sinai<BR>to receive the entire Torah, we would expect Sefer Shmot
to<BR>record ALL the mitzvot they received at that time. Instead,<BR>Sefer
Shmot records only SOME of those mitzvot (the "dibrot" &<BR>Parshat
Mishpatim), and then focuses primarily on the mitzvot<BR>relating to the
Mishkan. The rest of the mitzvot (given at<BR>Har Sinai) are recorded
elsewhere in Chumash - in Vayikra,<BR>Bamidbar, or
Devarim.<BR> Therefore, in our study of Sefer Shmot, we
will need to<BR>explain why this Sefer records only certain mitzvot
(i.e.<BR>primarily the laws in Parshat Mishpatim) and why its focus<BR>then
shifts solely to the Mishkan.<BR> Our shiurim will also
discuss how (and why) the Mishkan<BR>can be viewed as an extension of Ma'amad
Har Sinai, and we<BR>will conclude by showing the intricate thematic
connections<BR>between "chet ha'egel," the Mishkan and Ma'amad Har
Sinai.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> More specifically, our
opening shiur (on Parshat Shmot)<BR>will discuss the significance of God's
"hitgalut" to Moshe<BR>Rabeinu at the burning bush, while the shiurim on
Parshiot<BR>Va'eyra & Bo will focus on Moshe's mission to prepare
Bnei<BR>Yisrael for their redemption. Our shiur on Parshat
B'shalach<BR>will discuss the need for the various events that take
place<BR>during Bnei Yisrael's journey from Egypt to Har Sinai.
In<BR>Parshiot Yitro & Mishpatim we will discuss the dialectic<BR>nature of
the events at Ma'amad Har Sinai, as well as the<BR>special nature of the mitzvot
in Parshat Mishpatim and their<BR>covenantal significance. Finally, our
shiurim from Parshat<BR>Terumah through Parshat Pekudei will focus on the
conceptual<BR>relationship between the Mishkan, Ma'amad Har Sinai and
"chet<BR>ha'egel."<BR> As usual, it is highly
recommended that you use the study<BR>questions to prepare for the shiurim (even
though the shiurim<BR>are written so that you can follow even without
advanced<BR>preparation). Also, it is helpful to study using a
Tanach<BR>Koren (or similar). This will make it much easier for you
to<BR>determine the flow of topic and theme from 'parshia'
to<BR>'parshia.'</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
b'hatzlacha!<BR>
menachem<BR>=======</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRO PART II /<BR> For
Parshat Shmot</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> USING
OUTLINES</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> We conclude our
introductory shiur by bringing an example<BR>of how 'outlining' the flow of
'parshiot' can serve as an<BR>excellent study tool, especially helpful when
searching for a<BR>central theme in any given unit.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In the following table we
first list each 'parshia' in<BR>Parshat Shmot - and assign a short title to
describe its<BR>primary topic.<BR> Afterward, we will
attempt to transform this list into an<BR>outline, by considering its thematic
progression.<BR> [It will help show how Parshat Shmot 'sets the stage'
for<BR> the upcoming events in Sefer Shmot, as discussed in our<BR>
introductory shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
'PARSHIA' TOPIC<BR>
1:1-7 Bnei Yisrael's
settlement in
Egypt.<BR>
(linking Sefer Breishit to Sefer Shmot)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
1:8-22 The enslavement and
hardships begin</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
2:1-22 The birth and life of
Moshe<BR>
[up until his arrival in Midyan ]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
2:23-25 God hears the crying out of
Bnei Yisrael<BR>.<BR> ** 3:1-4:17 God's "HITGALUT" TO MOSHE AT
THE
"SNEH"<BR>
[Moshe receives his MISSION & clarifications].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
4:18-26 Moshe leaves Midyan to fulfill his
mission.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 4:27-4:31
Moshe meets the elders, to inform
the<BR>
nation in regard to their forthcoming redemption</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
5:1-3 Moshe & Aharon go to Pharaoh,
requesting<BR>
permission to worship God in the desert</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
5:4-6:1 The mission appears to
backfire.<BR> <BR> [Chapters 6 thru 14 describe
how the mission is completed!]</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>BUILDING UP TO THE BURNING BUSH<BR> We posit
that the story of God's "hitgalut" [revelation]<BR>to Moshe at the burning bush
should be considered the<BR>highlight of Parshat Shmot, for the mission that
Moshe<BR>receives at the "sneh" - to take Bnei Yisrael out of Egypt -<BR>will
emerge as the primary topic of the first half of Sefer<BR>Shmot, while the first
two chapters serve as important<BR>background for that
"hitgalut".<BR> Let's explain how and why:</DIV>
<DIV> </DIV>
<DIV> Recall from our shiurim on Sefer Breishit how its
primary<BR>theme [the "bechira" process] progressed with each
"hitgalut",<BR>i.e. each time that God spoke to the Avot. For example,
in<BR>God's first "hitgalut" to Avraham Avinu, He introduced the<BR>concept of a
special nation. In each subsequent "hitgalut" to<BR>the Avot, the details of
God's future relationship with that<BR>nation slowly
unfolded.<BR> In a similar manner, we will see how the
primary theme of<BR>Sefer Shmot is first introduced in God's opening "hitgalut"
to<BR>Moshe Rabeinu at the burning bush (see
3:1->4:17).<BR> Even though this "hitgalut" is not
described until<BR>chapter three, nevertheless, the first two chapters of
Sefer<BR>Shmot can be understood as their 'backdrop':<BR>
· The first parshia in Sefer Shmot (1:1-7) explains
how<BR> Bnei Yisrael became a NATION in the land of
Egypt, thus<BR> fulfilling God's promise to Yaakov in
the final "hitgalut" of<BR> Sefer Breishit (see 46:3-4
& our shiur on Vayigash).<BR>· The next parshia (1:8-22)
describes how the enslavement<BR>began, as foreseen in "brit bein ha'btarim"
(15:13-15).<BR>· The first 'parshia' in Chapter two (2:1-22)
describes how<BR>God prepares His redemption with the story of birth of
Moshe<BR>Rabeinu until he runs away to Midyan.<BR>· In the
final 'parshia' (2:23-25), we told of how the<BR>redemption finally begins, as
God hears the cries of Bnei<BR>Yisrael's oppression.<BR>
<BR> The stage is now set for God's opening "hitgalut"
to<BR>Moshe Rabeinu in chapter three, where he will receive his<BR>mission to
redeem Bnei Yisrael from Egypt and bring them to<BR>the Promised
Land.<BR> To better appreciate how the progression of
topics in<BR>that key 'parshia', we now demonstrate another tool - that
is<BR>also helpful when studying Chumash. We take an
individual<BR>'parshia', and divide it into paragraphs, and then make
an<BR>outline to help follow its progression.</DIV>
<DIV> </DIV>
<DIV> The following outline organizes this entire
'parshia',<BR>i.e. from 3:1 to 4:17 - highlighting its progression
of<BR>topics:</DIV>
<DIV> </DIV>
<DIV>I. INTRODUCTION<BR> A.
3:1-3 Moshe notices the 'burning
bush'<BR> B.
3:4-6 God identifies Himself to Moshe</DIV>
<DIV> </DIV>
<DIV>II. THE MISSION<BR> A.
3:7-9 The PURPOSE of Moshe's
mission:<BR>
to fulfill His promise to the Avot<BR> B.
3:10 The MISSION itself -</DIV>
<DIV> </DIV>
<DIV>III. QUESTIONS AND CLARIFICATIONS<BR>
(re: how to accomplish this mission)<BR> A.
3:11-12 Who am I to go to Pharaoh<BR>
B. 3:13-22 What precisely do I tell Bnei Yisrael &
Pharaoh<BR> C. 4: 1- 9 Why (and
how) should they believe me<BR> D.
4:10-17 How can I, specifically, be Your spokesman</DIV>
<DIV> </DIV>
<DIV> Let's explain:<BR> First,
God identifies Himself to Moshe Rabeinu (I) and<BR>then explains to him the
mission and its purpose (II).<BR> At the center of this
outline lies God's charge to Moshe<BR>that he take Bnei Yisrael out of Egypt
(II-B).<BR> Finally, Moshe responds to this assignment
by asking<BR>several questions regarding how he is to accomplish his<BR>mission
(III).<BR> <BR>GOD'S MESSAGE AT THE
SNEH<BR> What was the purpose of the "hitgalut" at the
burning<BR>bush? As we will discuss in our shiur on Parshat Shmot, it
did<BR>much more than just supply Moshe Rabeinu with some<BR>information.
Rather, God will give Moshe a very complex<BR>mission, while explaining its
goals and purpose.<BR> In our shiurim on Parshat Shmot
and Va'eyra, we explain<BR>what this mission is all about, noting that Moshe
actually<BR>receives a DOUBLE mission.<BR> Afterward, we
will see how the next set of parshiot<BR>(chapters 6->17) will describe how
Moshe actually completes<BR>this mission.<BR> Till
then,<BR>
shabbat
shalom,<BR>
menachem</DIV>
<DIV> </DIV>
<DIV><BR></FONT> </DIV></BODY></HTML>