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<DIV><SPAN class=078073020-17012007><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></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>PARSHAT VA'ERA
& Brit Avot</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Was it really
so necessary for Bnei Yisrael to suffer so much in preparation for their
redemption?<BR> From a cursory reading of "brit bein ha'btrarim" in Sefer
Breishit (see 15:13-18), it would certainly seem so. Furthermore, from the
events that transpire in Sefer Shmot, when Pharaoh doubles their workload
immediately after Moshe Rabeinu makes his first plea for redemption (see Shmot
chapter 5), it seems that this 'extra affliction' is part of God's 'master
plan'!<BR> Can one find any logical reason for this?<BR> Is
'suffering' a value in itself? Does God simply want His nation to suffer,
just so they can later appreciate Him?<BR> In our first shiur
on Parshat Va'era, we suggested [based on psukim from Yechezkel 20:5-9] that the
length of their slavery and its intensity may have been a direct result of Bnei
Yisrael's unwillingness to accept God. However, we did not discuss why
that very 'slavery in a foreign land' (see Breishit 15:13) was necessary in the
first place.<BR> To shed some light on this difficult
question, the following shiur returns to the opening psukim of Parshat Va'era,
to explain why God prefaces His 'tidings of redemption' by reminding Moshe
Rabeinu of His special relationship with the forefathers. </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>INTRODUCTION - A
'DOUBLE MENTION'<BR> As Parshat Va'era opens, God reassures
Moshe that despite his first setback (see 5:21-23), the redemption process will
continue. Let's take a careful looks at what God tells Moshe at this time,
paying careful attention to how and when the word 'brit' [=covenant] is
mentioned:<BR>"And Elokim spoke to Moshe, telling him I am Hashem. And I
appeared to Avraham, Yitzchak & Yaakov using the Name KEL SHADAI, but My
Name HAVAYA, I did not make known to them.<BR>** And also I had established
[upheld?] My BRIT with them [the Avot] to give them the land of Canaan...
</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>** And I have also
heard the cries of Bnei Yisrael, for Egypt is oppressing them, and I have
remembered My BRIT.<BR>Therefore, tell Bnei Yisrael...ANI HASHEM"
(6:2-6)</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> As you should
have noticed, the word "brit" is mentioned twice in these psukim. But what
specific covenant is God referring to? <BR> To answer
this question, we must return to our study of Sefer Breishit and recall that God
had established two covenants with Avraham Avinu: <BR> * Brit Bein
ha-btarim (see Breishit 15:1-20);<BR>[Recall how this covenant was given b'shem
Havaya.] <BR> * Brit Mila (see
17:1-14),<BR> [Recall how this covenant was given b'shem
Elokim.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Even though
both covenants focused on God's promise to Avraham of 'zera' [numerous
offspring] and 'aretz' [the Land of Israel], each covenant related to a
different aspect of God's future relationship with the nation of
Israel.<BR> Let's review the main aspects of each
covenant.</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>BRIT BEIN
HA-BTARIM<BR> As we explained in our shiurim on Sefer Breishit, "brit bein
ha-btarim" forecasted the long historical process by which Avraham's offspring
would become God's Nation. <BR>"And Hashem (be-shem Havaya) said to Avram: Know
well that your offspring shall be strangers in a LAND NOT THEIRS, and they shall
be ENSLAVED and OPPRESSED, for 400 years...and that nation that oppresses them I
will punish, and afterward they SHALL GO FREE with GREAT WEALTH... [This
won't happen in Avraham's lifetime] only the fourth generation will return here,
for the sin of Emorite will not be complete until then... <BR>On that day God
made a covenant to Avram saying: To your offspring I assign this land..." (see
15:13-18) </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>
In contrast to all other nations, who begin as a group of people who share a
common land - and then become a nation; God's special nation is destined to
become a nation 'in someone else's land' ["baretz lo lahem"] - through common
suffrage ["v'avdu v'inu otam"], and only afterward will they attain sovereignty
of the Land of Canaan (and only after the original nations living there deserve
to be expelled for their bad behavior ["ki lo shaleym avon ha'Emori ad
heyna"]).</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> In this
manner, "brit bein ha'btarim" sets the framework for the set of historical
events that will later unfold in Sefer Shmot. Note however, that this covenant
did not specify 'who' [specifically] this 'other nation' will be; nor did it
describe how intense that affliction would become. [See Rambam Hilchot
Teshuva chapter six. See also Seforno's commentary on the first chapter of
Sefer Shmot!]]<BR> Even though Sefer Breishit did not explain why this
entire historical process was necessary, it becomes rather clear from Sefer
Shmot (and later on in Sefer Devarim) that this 'suffering in Egypt' was
supposed to sensitize the nation of Israel in such a manner, that when they
become a sovereign nation - they would be sure to treat their 'strangers' &
the downtrodden in a proper manner. [See for example, Shmot 22:20 and
23:9, and Devarim15:12-15, 24:17-22 etc. etc. ]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>BRIT
MILA<BR> Many years after "brit bein ha'btarim", but immediately before
Avraham fathers his first child, God (b'shem Elokim) enters into another
covenant, including once again the promise of 'zera va-aretz':<BR>"Avram was 99
years old, and God appeared to him saying I am KEL SHA-DAI, HITHALEYCH L'FANEI
v'HEYE TAMIM - walk before Me and be perfect. And I will make a covenant
between Me and you... <BR>"...And I will uphold/establish My covenant with you -
"lihiyot lachem le-Elokim" - and for your offspring after you...and I have given
you and your offspring 'eretz megurecha' - the land that you are living in - the
land of Canaan... and I will be for them their God..."
(17:7-8).</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> In this
covenant we find an emphasis on God's special relationship with Am Yisrael on
more personal level. Its key phrase - "lihiyot lachem le-Elokim" [to be a
close God for you] reflects a type of 'partnership' - He will be our God (and
hence look after our special needs), and we will become His people - to
represent Him before other nations (see 17:3-4, based on the themes of God's
earlier promises in 12:1-3).<BR> In other words, Brit Mila describes a
relationship where God and Am Yisrael will work as a 'team'. Bnei Yisrael
will serve as God's agent, keeping His commandments. In return, God will
oversee their daily needs. <BR> For example, a more
detailed framework for this relationship is described by the 'tochacha' in
Vayikra chapter 26. [Note textual parallel to brit Milah in 26:9,12!]
Should Bnei Yisrael diligently keep God's mitzvot, He will make sure that there
is ample rain and produce, while guaranteeing safe and secure borders. On
the flip side, should they fail to be loyal in this partnership, God will need
to punish them (until they obey once again).<BR> It should be noted that
the actual mitzva of 'mila' [circumcision] is not the covenant itself; rather
that mitzva serves as symbol of this covenant [an 'ot brit'] - a constant sign
[reminder] of this special relationship. Nonetheless, the covenant itself is the
actual 'working relationship' between God and His people.</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>HOW THEY
DIFFER<BR> Even though each covenant complements the other, each 'brit'
remains distinct. In regard to God's different Names in each covenant -
Ramban [on Breishit 17:1] explains how this reflects a different 'mode' of God's
behavior within the framework of each 'brit'. In 'brit mila' (shem Elokim]
God's relationship manifests itself through natural events [what he refers to as
'hashgacha nisteret']. It was within this framework that God had looked
after the needs of the Avot, and came to their rescue; but even if there was a
need for a miracle, it took place in a 'hidden' manner. In contrast,
within the framework of 'brit bein ha-btarim' - given be-shem Havaya - God may
act in a more miraculous fashion, as was the case in our redemption from Egypt
['hashgacha nigleit'].<BR> [See Ramban on Breishit 17:1 and Shmot
6:3.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>A TRADITION PASSED
DOWN<BR> From our above explanation, we would certainly expect for the
entire process of redemption from Egypt to relate to 'brit bein
ha-btarim'. Nonetheless, we will show how there maybe an aspect of 'brit
mila' involved as well.<BR> Let's explain:<BR> Recall God's final
'hitgalut' to Yaakov as he left Eretz Canaan on his way to see Yosef in Egypt
(see TSC shiur on Parshat Vayigash). At that time, God [be-shem Elokim]
had promised Yaakov that He would be WITH HIM in Egypt, make his offspring a
great nation there, and one day eventually bring them back (see 46:3-4).
Yaakov passed this tradition on to Yosef (see 48:21), and later (at the
conclusion of Sefer Breishit), Yosef passes this tradition to his
brothers:<BR>"Pakod yifkod ELOKIM etchem... - God will surely remember you and
bring you up from this land to the land that He promised on oath to Avraham,
Yitzchak, and Yaakov" (50:24).</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Based on this
promise alone, and within the framework of BRIT MILA, Bnei Yisrael can (and
should) expect God, b'shem Elokim, to look after their needs in Egypt and
eventually tell them when to return to Eretz Canaan. <BR> In contrast,
"brit bein ha-btarim" foresees a severe oppression in a foreign land, followed
by a glorious redemption (including the punishment of the oppressor and the
attainment of great wealth), culminating with the conquest of the Promised
Land. However, this BRIT does not specify either where this foreign land
is, or when the '400 year clock' starts ticking.<BR> Nonetheless, within
the framework of this covenant, Bnei Yisrael have ample reason to expect a
miraculous redemption [b'shem Havaya] from their oppression in
Egypt.<BR> Hence, it is logical to assume that both these traditions were
ingrained in the heart and soul of Bnei Yisrael in Egypt, as they were passed
down from generation to generation. Even though their slavery in Egypt
intensified, Bnei Yisrael patiently waited for their redemption, as promised by
God according to either one or both of His covenants. <BR>[See Shmot
3:13-17, where Moshe Rabeinu anticipates that Bnei Yisrael will ask: 'Which Name
of God' has promised to redeem us? - See also Rashbam's amazing commentary
on those psukim.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>TWO BRITOT IN
PARSHAT VA'ERA<BR> With this background, we can return to the opening
psukim of Parshat Va'era in order to show how God, in his conversation with
Moshe Rabeinu, refers to BOTH of these covenants: <BR> First note how the
opening pasuk constitutes a 'fitting' introduction:<BR>6:2 "And ELOKIM
spoke to Moshe and said to him I am HAVAYA"<BR> Note how shem Elokim
introduces shem Havaya!<BR>[Compare with the opposite phenomena in the opening
psukim of Brit Mila / see Breishit 17:1-3!]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>6:3 "And I
appeared to Avraham Yitzchak & Yaakov as Kel Shakai, but in MY Name HAVAYA I
did not make Myself known to them" </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>
Although God had appeared (be-shem Havaya) numerous times to the Avot, He had
never performed miracles for them in the eyes of other nations ('hashgacha
nigleit'). Instead, He watched over them from the perspective of shem
Elokim, (alternately - shem Kel Shakai, i.e. 'hashgacha
nisteret'):<BR> [Be sure to see Ramban on this pasuk!]<BR>[One could
also suggest that these words may allude to how the forefathers diligently
followed God's commands of "hithaleych l'fanei v'heye tamim" - and hence did not
need miraculous intervention, nor severe punishment - to encourage improved
behavior.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> In contrast,
God now informs Bnei Yisrael that they will soon witness a level of God's
providence that the Avot themselves did not see! As background, God first
reminds them:</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>6:4 "I also
established My covenant [-BRIT MILA-] with them [the Avot] to give them the LAND
OF CANAAN..." </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Based on an
obvious textual parallel with Breishit 17:7-8, the covenant described in this
pasuk clearly must be 'brit Mila' (see Rashi on this pasuk)! Even though
that covenant remains in the 'background', God now explains how Bnei Yisrael's
present predicament in Egypt relates to another covenant as
well:</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>6:5 "I have NOW
heard the cries of Bnei Yisrael, for Egypt is OPPRESSING them, and I have
remembered My COVENANT."</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Clearly the
covenant referred to in this pasuk must be 'brit bein ha-btarim' [again, see
Rashi!]. In addition to the obvious thematic connection, textual proof can
be found as well when we compare this pasuk with Breishit 15:13-14, noting the
parallel to "va-avadum ve-inu otam". With this background from 'Sefer
Breishit', God now instructs Moshe concerning what he must now tell Bnei
Yisrael:</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>6:6 "Therefore,
tell Bnei Yisrael that I am HAVAYA, and I will take them out... and save them
from their BONDAGE, and I will redeem them with an outstretched hand and GREAT
PUNISHMENTS (e.g. the Ten Plagues)" [Bein Ha-btarim]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> The word
'lachen' - therefore - connects this forthcoming statement with the background
in 6:2-5. Because God is coming to fulfill His covenants, God first
mentions ANI HASHEM - for He has come to fulfill 'bein ha-btarim' (given be-shem
Havaya), and hence He will redeem them and punish their oppressor in a
miraculous manner, as promised in that 'brit'. However, in
addition:</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>6:7 "And I will
take you to be My people, and I will be your God..."<BR>[See and compare with
Brit Mila, Breishit 17:7-8, noting phrase: lihiyot lachem le-Elokim]
</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>"And you shall know
that: I am HAVAYA ELOKEICHEM who is taking you out from your suffering in
Egypt." </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> This pasuk
appears to combine both covenants, as both are going to be fulfilled in the
process of Yetziat Mitzrayim. It also clearer alludes to what will
take place at the covenant at Har Sinai, as these verses form the opening line
of the Ten Commandments (see Shmot 20:1-3), which in itself serves as the
completion of "brit Milah".<BR> Note how this will all lead
the fulfillment of God's promise to make Avraham's offspring a nation in the
land- <BR> Therefore:<BR>6:8 "And I will bring you
into the Land which I promised to give to Avraham Yitzchak and Yaakov [in Brit
Mila], and I will give it to you as a possession - 'MORASHA' ['yerusha', as in
Br. 15:7-8] for I am Havaya [Brit Bein Ha-btarim]." </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Recall that
the word YERUSHA was mentioned some five times in 'brit bein ha-btarim'!
This final promise confirms that when Bnei Yisrael will enter the land after
Yetziat Mitzrayim, it will entail the military conquest of the land, resulting
in Bnei Yisrael's sovereignty over the land.</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>BACK TO THE
SNEH<BR> This background can also explain several difficult psukim that we
encountered in our study of Moshe's conversation with God at the burning
bush. For example, recall that after God had given Moshe his mission to
tell Bnei Yisrael that God is now coming to redeem them, Moshe's first question
was:<BR>"When I come to Bnei Yisrael and say to them 'The God of your fathers
has sent me to you' and they ask me 'WHAT IS HIS NAME?' - what shall I say to
them?" (see Shmot 3:13).</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> What provokes
this question? Why is Moshe so sure that Bnei Yisrael will inquire as to
the nature of God's Name?<BR> Based on our shiur, this question is quite
understandable. Moshe's query regarding God's Name (in 3:13) relates
precisely to these two family traditions. Moshe is aware of their future
redemption, yet they will want to know which Divine Promise is being fulfilled
at this time, i.e. will the redemption be only be-shem ELOKIM (1), i.e. within
the framework of Brit Mila, (as promised to Yaakov); or will it ALSO be be-shem
HAVAYA (2), within the framework of Brit Bein Ha-Btarim. [See Ramban &
Ibn Ezra on 3:13!]<BR> Moshe's question is not merely a technicality, it
relates to the very nature of Yetziat Mitzrayim:<BR> If Bnei Yisrael's
redemption is only be-shem Elokim (1), then they should expect a natural process
('hashgacha nisteret'), similar to the manner in which Yaakov was saved from
Lavan (see Br. 31:9-13,24-29 & 48:15-16!). Furthermore, they should
not expect the Egyptians to be punished, nor to receive great wealth [an
important 'nafka mina'!]. Furthermore, if this is only 'brit mila', then
their redemption may a temporary salvation, for the full four hundred year time
period may not be over yet.<BR> However, if their redemption will also be
be-shem Havaya (2), then Bnei Yisrael should expect a miraculous process
('hashgacha gluya') including the punishment of Mitzrayim, attaining great
wealth, and finally the conquest of the fullest borders of the Promised
Land. By knowing which specific Name of God has come to redeem His people,
Moshe will be able to tell Bnei Yisrael more details concerning the nature of
the forthcoming redemption. </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>I WILL BE WHAT I
WILL BE<BR> With this in mind, let's see how God answers Moshe's
question. Note how God's immediate answer appears at first to be quite
vague:<BR>"'Eheyeh asher eheyeh' [I Will Be what I Will Be], go tell Bnei
Yisrael that 'Eheyeh' has sent you" (3:14). <BR>[See Rashbam in 3:15 'zeh
zichri' - for an amazing 'encrypted' explanation of this answer that follows
perfectly according to our discussion in this shiur! You'll have to
'decode' it to appreciate it.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>God expounds upon
His answer in the next pasuk:<BR>"... Thus tell Bnei Yisrael: HAVAYA [who is]
ELOKEI AVOTEICHEM... has sent me... this is My Name..."
(3:15).</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> God answers
that He is coming not only be-shem Elokim, but also be-SHEM HAVAYA, i.e. He has
come to fulfill BOTH covenants! Accordingly, God instructs Moshe to relay
this message (3:16-17):<BR>"Gather the elders of Israel together and tell them:
HAVAYA [who is] ELOKEI AVOTEICHEM appeared to me...
saying:<BR> (1) "PAKOD PAKADTI
ETCHEM..."<BR> [Brit Mila/ see Br. 50:24]<BR>(2) "I will bring
you up ME-ONI MITZRAYIM to ERETZ HA-CAN'ANI E-'HACHITI..."
<BR> [Brit Bein Ha-Btarim / see
Br.15:13,20)</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2> Next, God
instructs Moshe to take the elders with him to Pharaoh (this makes Moshe the
official representative of Bnei Yisrael) to demand that he allow Bnei Yisrael to
worship God in the desert (3:18). The fact that Pharaoh will not agree
(see 3:19) sets the stage for the fulfillment of two additional elements of Brit
Bein Ha-Btarim, namely punishing the oppressor and great wealth: "I will
stretch out My Hand and SMITE Egypt...after that he shall let you go... When you
go, you will not go empty handed: Each woman will borrow... vessels of SILVER
and GOLD and clothing [compare Br. 15:14]..." (3:20-22).<BR> At
the conclusion of God's lengthy answer, Moshe still remains doubtful whether
Bnei Yisrael will truly believe that Shem Havaya has appeared to him
(4:1). To solve this problem, God (obviously now be-shem Havaya) provides
Moshe with several 'otot' (signs/ mini-miracles) to prove that a 'miraculous'
redemption is indeed forthcoming (see 4:2-9). </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>AND YOU WILL KNOW
THAT I AM HASHEM<BR> As we have shown, a deeper understanding of the
purpose of the covenants that God had made with Avraham Avinu can help us
appreciate the necessity for the miraculous nature of Yetziat Mitzrayim.
The goal of the Exodus was not merely to fulfill a divine promise to the
forefathers. Rather, it was to prepare the nation of Israel to become a
nation that would know how to represent God in the proper
manner.<BR> The miracles of the Exodus, and in the Desert
would only be the first stage in this difficult process. In our study of Ma'amad
Har Sinai, we will show how the laws that Bnei Yisrael will receive at Har Sinai
will constitute the framework by which God's goals of "brit Avot" - "lihiyot
lachem le-Elokim" can ultimately become fulfilled.<BR> Till then,
<BR> shabbat
shalom,<BR> menachem</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial
size=2>==================<BR>FOR FURTHER IYUN</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=078073020-17012007><FONT face=Arial size=2>OT OR
MOFET<BR> The background from the above shiur can help us understand why
the first 'ot' that Bnei Yisrael are given is the 'mateh' turning into a
'nachash' (see 4:2-5), in contrast to the first 'ot' that Pharaoh is given of
the 'mateh' turning into a 'tanin' (see 7:8-12). <BR> Pharaoh, as he
doesn't believe in God at all (see 5:2!), needs to be shown a 'MOFET' (see 7:9)
- a wonder - to prove that God exists and was the Creator of the Universe.
Therefore, the symbol of a 'tanin' is used, relating back to the story of
Creation (see Breishit 1:21). <BR> In contrast, Bnei Yisrael believe
in God, yet they feel that God has neglected them, for no one has come to redeem
them.. Therefore, they require an 'OT' - a sign - that God indeed has not
forgotten them (see 4:1-2). The symbol of a 'nachash' is used, which may
relate back to the story of the 'nachash' in Gan Eden (see Breishit chapter
3). That story focuses on God's providence over man, and the complex
relationship of 'sechar ve-onesh' - [divine retribution]. In a similar
manner, one can understand the other two 'otot' in 4:6-9; Moshe's hand turning
leperous (definitely a symbol of 'sechar ve-'onesh'), as well as the contrast
between life and death, as symbolized by water (life) turning into blood
(death).</FONT></SPAN></DIV>
<DIV> </DIV>
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