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