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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 VA’ERA -- "ANI HASHEM"
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Should Bnei Yisrael's redemption from slavery
be 'unconditional'? <BR> According to God's original promise to
Avraham Avinu, the redemption should begin as soon as its four hundred year
'time limit' had expired. [See Breishit 15:13-15.]<BR>
Furthermore, could God have any expectations from a nation that had endured so
many years of oppression? <BR> On the other hand, when
considering the primary theme of Sefer Breishit - that Bnei Yisrael are chosen
in order to become God's special Nation - it would also be logical to expect at
least some sort of 'spiritual readiness' on the part of Bnei Yisrael - to be
worthy of their redemption.<BR> <BR> Even
though the opening lines of Parshat Va’era leave us with this impression that
the forthcoming redemption will be unconditional - in the the following shiur,
we will re-examine those psukim (i.e. Shmot 6:2-9) - to show how and why
Israel's redemption from Egypt emerges as a reciprocal
process.<BR> <BR>INTRODUCTION <BR> In our study last week
of the 'burning bush' narrative, we explained how Moshe Rabeinu received a
'double mission' - as God instructed him to both:<BR>* INFORM Bnei Yisrael
that God has come to fulfill His promise to the Avot to take them to Eretz
Canaan.<BR>AND<BR>* ORDER Pharaoh to allow Bnei Yisrael to journey a three day
distance into the desert - to worship their God.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> At first glance, Moshe's mission
to Pharaoh appears to be much more difficult than his mission to Bnei
Yisrael. After all, Moshe must convince the Egyptian ruler to do something
against his will; while Bnei Yisrael need only to be told 'good tidings'.
<BR> However, as the story continues, we will see how Moshe's 'mission' to
Bnei Yisrael becomes no less difficult, and how that mission emerges as a
primary theme of Sefer Shmot!<BR> To explain how and why, we
must first consider the setting as Parshat Va’era begins. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>GETTING BETTER, OR GETTING WORSE<BR> Recall
from Parshat Shmot, how Bnei Yisrael immediately believed Moshe's tidings of
their forthcoming redemption:<BR>"...and the people believed that God had come
to redeem His people..." (see 4:29-31). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, this initial enthusiasm quickly
turned into bitter disappointment when Moshe's first encounter with Pharaoh
resulted in a 'double workload' (see 5:18-21). Instead of the redemption
they had cried for (see 2:23-25); their plight only became worse.
Understandably, the people accuse Moshe - their new leader - for this
aggravation of their condition; whereupon Moshe turns to God in prayer,
asking:<BR>"Why have you made things worse for this people, why have you sent
me! From the time I have gone to Pharaoh to speak in Your Name, their
situation has only gotten worse, and You have not saved Your nation!"
(5:22).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is precisely at this point when Parshat
Va’era opens, i.e. as Moshe awaits God's answer concerning what to tell the
people. As the people raise a rather 'legitimate' complaint, Moshe needs to know
how to respond.<BR> Note how God's response to this complaint is found in
the opening eight psukim of Parshat Va’era (i.e. 6:2-9) - and how it divides
into two sections:<BR> 1) What God tells Moshe (see 6:2-5),
and <BR> 2) What Moshe must tell Bnei Yisrael (see
6:6-8).<BR> <BR> In our shiur,
we will focus on God's answer to Bnei Yisrael (i.e. 6:6-8), while our additional
shiur on Parshat Va’era (to follow) will discuss how and why God first mentions
"brit Avot" in his preliminary remarks to Moshe in 6:2-5.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ANI HASHEM<BR> Review the opening line of
God's response to Moshe (see 6:2), as it appears to contain a rather superfluous
statement:<BR>"And Elokim spoke to Moshe, and told him: ANI HASHEM".
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though Moshe Rabeinu
already knows who God is (see Shmot 3:6-7 & 3:13-15), nonetheless, God finds
its necessary to preface his response with this statement of "ani
Hashem".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, in the message that God instructs Moshe
to convey to Bnei Yisrael (see 6:6-8), this same statement of ‘ANI HASHEM’ forms
the opening, closing, and 'central' clause. Pay special attention to this,
as your review those psukim:<BR> "Therefore, tell Bnei
Yisrael: <BR> ANI HASHEM,<BR> and I will
take them out from their suffering in Egypt...<BR> and I will
save them from their enslavement, <BR> and I shall redeem them
with an outstretched arm....<BR> and I shall take them for Me
as My Nation<BR> and I will be their God... then they shall
know that:<BR> ANI HASHEM ELOKEICHEM <BR>
who has taken them out of Egypt. <BR>And I will take them to the Land... <BR>and
I will give it to them as an inheritance...<BR> ANI HASHEM."
<BR> (see 6:6-8, read carefully!)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As these psukim emphasize, God certainly
wants Bnei Yisrael need to hear this 'message' of "Ani Hashem".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> But how was this statement supposed to answer
the people's complaint? Did God think that by simply repeating this
phrase, and/or by repeating once again His promise of redemption - that Bnei
Yisrael would stop complaining? If so, it certainly didn't help - as we
are told in the next pasuk:<BR> "But they did not listen to Moshe..."
(see 6:9).<BR> <BR> In other words, Moshe relayed this message from
God to the people, but they did not listen. So what was the whole
point?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A STATEMENT, or A COMMAND?<BR> To answer this
question, we will now show how the phrase 'ANI HASHEM' (in the context of these
psukim) should not be understood as simply a 'statement', but rather as a
'command'. In other words, God's response in not simply: Be patient - and
redemption is on its way; rather - Accept Hashem as your God, to enable your
redemption! <BR> Even though this may not appear to be the
simple meaning of this phrase, a careful reading (in Hebrew) of this entire
section in Sefer Shmot, with a little help from Sefer Yechezkel, will help us
prove this conclusion.<BR> To do so, let's take a careful
looks at Bnei Yisrael's response (in 6:9) to God's message (in 6:6-8):<BR>"And
Moshe relayed this [message] to Bnei Yisrael...<BR>- ve'lo SHAM’U el Moshe
mi'kotzer ruach u'm'avoda kasha-<BR>But they did not LISTEN to Moshe, due to
their crushed spirits and hard work. (see 6:9).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our quotation of this pasuk, we have
translated the phrase of "ve'lo shamu" as they did not 'listen'. However,
as we shall now explain, this translation is problematic.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'TO BELIEVE' OR 'TO OBEY'?<BR> What does the
phrase "ve-lo SHAM’U" mean in Hebrew?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Let's consider several possible translations,
based on the various meanings of the Hebrew verb ‘lishmoa’, such as - to hear,
or to comprehend, or to listen, or to obey, etc.:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* They did not HEAR what Moshe said.<BR>That
can't be its meaning in this pasuk, as they obviously (physically) heard what
Moshe said. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* They did not COMPREHEND what he
said.<BR>This would also seem unlikely, for nothing in Moshe's statement seems
particularly complex or intellectually demanding.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* They did not PAY ATTENTION to what Moshe
told them.<BR>Based on its context, this seems to be the simplest understanding,
the problem only being that this is not what the word "sham’u" means.
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* They did not BELIEVE (or accept) what Moshe
told them.<BR>Even though this is the popular understanding of ‘ve-lo sham’u’
(in this pasuk), this translation is problematic as well, for the Torah should
have used the Hebrew word ‘ve-lo he'eminu’, as it did to describe Bnei Yisrael's
original belief in God's first promise of redemption - see 4:30-31.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* They did not OBEY what Moshe told
them.<BR>Although this is the most common translation of ‘ve-lo sham’u’
elsewhere in Chumash [see for example Devarim 28:15 & Vayikra 26:14], such a
translation in our context seems entirely untenable, as Moshe's remarks
contained no commandment or imperative for the people to obey!
<BR> Or did they? <BR>
<BR> Based on the above analysis, the best translation for
"ve-lo sham’u" would be - that the people did not 'obey' - but if
so, it would require that we identify some sort of commandment in God's
statement to the people, as recorded in 6:6-8. <BR> To
explain how and why the statement of ANI HASHEM could be understood as a
commandment, we must study a parallel source that describes these same events,
as recorded in the book of Yechezkel.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PROOF FROM YECHEZKEL<BR>[Before continuing, it is
recommended that you first read Yechezkel 20:1-12 and carefully compare it to
Shmot 6:2-13; noting the obvious textual parallels, e.g. 20:5-6 w/
3:6-8.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Yechezkel chapter 20 opens in the seventh
year [i.e. seven years after the Exile of King Yehoyachin and the
aristocracy from Jerusalem], as the elders of Yehuda (the leaders of
the Exile in Bavel) visit Yechezkel to inquire in regard to their predicament.
<BR>[Based on chapter 28 in Yirmiyahu, we can assume that rumors of Bavel's
imminent fall are spreading (as Egypt will come to their rescue/ see also
Yirmiyahu 37:1-10), kindling [false] hope among the people that God may soon
redeem the Exile and return them to Jerusalem.]<BR> <BR> In response
to their inquiry, God tells Yechezkel that the people need to hear rebuke
(rather than 'good tidings' /see 2:4).<BR>[Study 20:2-8 carefully, noting how
God is basically telling them "don't ask what God can do for you (i.e. for your
redemption), ask rather what you can do to deserve redemption!" / This was a few
thousand years before JFK.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In that rebuke, God instructs Yechezkel to
remind the people that they are not worthy of redemption, just as their
forefathers in Egypt did not deserve redemption! [See 20:5-10.]
<BR> As your review these psukim, note how Yechezkel describes
the set of events that took place just prior to the Exodus, and their obvious
parallels to the opening psukim of Parshat Va’era:<BR>"And you shall say to
them... on the day that I chose Israel ... [va-ivada lahem -] when I made Myself
known to them in the land of Egypt... and I stretched out My Hand to them saying
ANI HASHEM ELOKEICHEM" . <BR> [Compare with Shmot 6:3 &
6:6]<BR>"... on that same day ["nasa’ti et yadi"] I lifted out My Hand to
take them out of Egypt into a land flowing with milk and honey" (Yechezkel
20:5-6),<BR> [Compare with Shmot 6:8 and 3:7-8].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note especially the repetition
of the phrase of ANI HASHEM as well as "ve-lo avu l'shmo'ah".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TAKING 'EGYPT' OUT OF THE JEWS<BR> However,
the most important piece of information in these psukim, that (for some reason)
was left out of Sefer Shmot, is the COMMANDMENT that God had given Bnei Yisrael
at that time:<BR> "And I said to them [at the time of Yetziat
Mitzrayim]: -<BR>“Each man must rid himself of his detestable ways and not
DEFILE himself with the fetishes of Egypt - [for] ANI HASHEM ELOKEICHEM”
(see 20:7).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>“But they REBELLED against Me -'ve-lo avu liSHMOA
eilai' - and they did not want to listen to Me (i.e. obey) - for no one rid
himself from his detestable ways, nor did anyone give up the fetishes of Egypt,
and I resolved to pour out My anger upon them..." (see 20:8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It becomes quite clear from
Yechezkel, that when God told Moshe to tell Bnei Yisrael ANI HASHEM (as recorded
in Parshat Va'era), this included an implicit COMMAND as well - to rid
themselves from Egyptian culture- a command which Bnei Yisrael DID NOT
OBEY. <BR> Much to our amazement, Sefer Yechezkel states explicitly
that which Sefer Shmot only alludes to. God had called upon Bnei Yisrael
to repent prior to the Exodus, to cleanse themselves from the "tum’a" of their
Egyptian culture - in preparation for their redemption. Unfortunately, at
that time Bnei Yisrael did not OBEY [“ve-lo avu liSHMOA" / see 20:8] and thus
deserved to be destroyed in the land of Egypt.<BR>
Nevertheless, as Yechezkel explains in the next pasuk, the redemption process
did continue, but it was only for the 'sake of God's Name' (see Yechezkel
20:9-10).<BR>[These psukim in Yechezkel support the popular Zohar that explains
how Bnei Yisrael in Egypt had reached the 49th level of ‘tum’a’ before the
redemption began. See Further Iyun section for additional sources that are
based on (or quote) these psukim in Yechezkel.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Thus, these psukim in Yechezkel can help us
understand the deeper meaning of the phrase ‘Ani Hashem’ in Parshat
Va’era. God's instruction to Moshe to tell Bnei Yisrael – ‘Ani Hashem’ -
implies not only that they must accept God, but they must also reject any other
gods (and/or culture). Basically, God is telling His nation that He will
indeed redeem them from Egypt, as they request; but this redemption demands that
they become a 'loyal partner' in this relationship.<BR> If this
understanding is indeed correct, then Bnei Yisrael's response of "ve-lo sham’u
el Moshe" would definitely mean that they did not OBEY. Instead, they
continued their evil ways, and clung to their Egyptian culture! </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A LOGICAL ‘KAL VA-CHOMER’<BR> Additional proof
of this interpretation of ‘ve-lo sham’u’ can be inferred from the next three
psukim that follow in Parshat Va’era:<BR>"Then God told Moshe, go speak to
Pharaoh... that he should SEND Bnei Yisrael from his land. [Clearly,
a command!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Then, Moshe retorted [employing a ‘kal va-chomer’],
saying: <BR>"If even Bnei Yisrael - LO SHAM’U eilai - didn't 'listen' to me –
ve-eich YISHMA'ENI Pharaoh - why should Pharaoh 'obey' me?" (see
6:10-12).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how the Torah uses the word ‘sham’u’ on
each side of the ‘kal va-chomer’. In the context of Pharaoh's refusal to
comply with God's command - ‘sham’u’ definitely means to OBEY - for Moshe
commands Pharaoh to grant Bnei Yisrael permission to leave Egypt (to worship
their God). <BR> However, for this ‘kal va-chomer’ to make sense, the
verb ‘sham’u’ in both halves of the pasuk must carry the same meaning.
Thus, if ‘sham’u’ in the second half of the pasuk means 'obey', then ‘sham’u’ in
first half of the pasuk - in reference to Bnei Yisrael - must also mean to OBEY.
<BR> In other words, the ‘kal va-chomer’ should be translated
as follows:<BR>"Why should Pharaoh OBEY me, if Bnei Yisrael did not OBEY me!"
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Once again, we find proof that the phrase
‘ve-lo sham’u’ in 6:9 should be understood as: Bnei Yisrael do not
obey.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TO KNOW or TO INTERNALIZE <BR> When we first
encountered the statement of ANI HASHEM, it was understood as a 'statement of
fact' - i.e. something that needs to be known. However, based on our
analysis, one could suggest that knowing ‘Ani Hashem’ encompasses much more than
pure intellectual knowledge. This statement is not simply a fact that must
be understood, rather it constitutes a precept that must be INTERNALIZED.
In other words, a true recognition of ‘Ani Hashem’ generates an immediate, inner
drive to perform God's will and thus, a willingness to OBEY any command He may
request. <BR> Hence, the internalization this statement
obviously requires the rejection of any other god<BR> From this
perspective, the statement of ANI HASHEM in Parshat Va'era constitutes a
commandment, implicitly demanding that Bnei Yisrael prepare themselves
spiritually for their redemption - to perform proper ‘teshuva’, and hence reject
their Egyptian culture.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FIRST TWO ‘DIBROT’<BR> This
interpretation can help us appreciate the deeper meaning of the first two
commandments that Bnei Yisrael receive at Matan Torah. Recall that when
Bnei Yisrael finally arrive at Har Sinai to receive the Torah, the first
commandment is simply another format of the ANI HASHEM statement
<BR>"ANOCHI HASHEM ELOKECHA asher HOTZEITICHA me-eretz Mitzrayim..." (see
20:2-3, compare w/6:6!). <BR>Furthermore, this also explains why the next
commandment:<BR>"Lo yihiyeh lachem elohim acherim al panai..." - not to have any
other gods. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In fact, this also explains why
some commentators consider Anochi and Lo Yihiyeh as one commandment, for the
first statement automatically implies the second (like two sides of a coin)!
<BR> Even though Bnei Yisrael did not internalize this message of ANI
HASHEM before they left Egypt (as 6:9 implies), their redemption process would
not be complete until that message was totally accepted. [We will soon
cite several examples.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A DIFFICULT MISSION<BR> From this perspective,
Moshe's mission to Bnei Yisrael is no less difficult than his mission to
Pharaoh. His assignment involves not only informing the people, but also
EDUCATING them, teaching Bnei Yisrael how to prepare themselves for their
redemption. Just as Pharaoh must be convinced to recognize God, so too
Bnei Yisrael must be convinced that it is indeed God who is coming to redeem
them. Accordingly, they must perform proper ‘teshuva’ in order to be
worthy of that redemption. <BR> In this manner, Moshe's
"shlichut" to Bnei Yisrael, just like his mission to Pharaoh, is also a
'mission' in the fullest sense of the word. Not only must he INFORM Bnei
Yisrael of their forthcoming redemption, he must also COMMAND and TEACH them to
perform proper ‘teshuva’ - to become worthy of that redemption.<BR> This
interpretation can also explain the interesting wording of God's response to
Moshe's objection in 6:11-12: <BR>"And God spoke to Moshe & Aharon, and
COMMANDED them [va-yetzavem] TO Bnei Yisrael AND TO Pharaoh the king of Egypt to
take Bnei Yisrael out of Egypt" (6:13).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> God once again gives Moshe a double mission -
to command Pharaoh to allow them to leave, AND to command Bnei Yisrael to
'become worthy' of that redemption.<BR> [See Ramban's interpretation of
this pasuk!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SOME HELP FROM SEFER VAYIKRA<BR> So what were
Bnei Yisrael doing in Egypt that was so terrible? Considering that these
events took place before the Torah was given, what did they need to do ‘teshuva’
from?<BR> A possible answer can be found in Parshat Acharei Mot, where we
find once again an interesting textual and thematic parallel to Yechezkel
chapter 20 and Shmot chapter 6. <BR> In Vayikra chapter
18 (which just so happens to be the Torah reading for Yom Kippur afternoon, and
not by chance), God bids Bnei Yisrael not to follow the corrupt lifestyle of the
Egyptians. Note once again the repetition in these psukim of the phrase
‘ANI HASHEM’:<BR>"And God spoke to Moshe: speak to Bnei Yisrael and TELL them
ANI HASHEM! <BR> Do not act as the Egyptians do... and do not
follow their customs. Follow My laws instead... for ANI HASHEM
ELOKEICHEM. <BR> Keep My laws, for by them man lives...
ANI HASHEM" <BR> (see Vayikra 18:1-5).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This short introduction is followed by a long
list of forbidden marital relationships [better known as the ‘arayot’], which
had apparently become common in the Egyptian and Canaanite cultures (see
18:24-25!). Thus, God's call for ‘teshuva’ may have included a demand that
Bnei Yisrael's refrain of their decadent Egyptian lifestyle, and accept instead
whatever mitzvot God may command.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A THEME IN SEFER SHMOT<BR> This
interpretation not only helps us understand the phrase "ve-lo sham’u el
Moshe" in 6:9, it also explains a whole series of events that take place up
until Bnei Yisrael arrive at Har Sinai. <BR> Recall that God had originally
planned (at the ‘sneh’) for Bnei Yisrael to travel a three-day journey directly
to Har Sinai immediately after the Exodus (see 3:12-18). Instead, they
arrive at Har Sinai only some six weeks later. Why?<BR> Based on the
excerpt quoted from Sefer Yechezkel, the answer is quite simple. As the
prophet explained, God saved Bnei Yisrael for the 'sake of His Name' - even
though they were undeserving at that time (see 20:8-9). Hence, the
redemption process could not continue, i.e. Bnei Yisrael cannot travel on to Har
Sinai, until something is done to improve their spiritual readiness.<BR>
Therefore, even before Bnei Yisrael leave Egypt, they must offer a special
Korban [Pesach] to affirm their faithfulness. [See shiur on Parshat
Bo.] Then, after their first 'three-day journey' into the desert, they
must pass the test at 'Mara' (see 15:22-26), where they are given one more
chance to accept what they had earlier rejected in Parshat Va’era. Note
what God commands Bnei Yisrael at MARA:<BR>"And He said - IM SHAMO’A TISHMA - If
you OBEY the voice of the Lord your God, do what is upright and listen to His
commandments, then the afflictions that I brought upon Egypt [which you deserved
as well!] I will not bring upon you, for ANI HASHEM, your Healer"
(16:26).<BR>[This topic will be discussed in greater detail in our shiur on
Parshat Beshalach.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, immediately upon their arrival at
Har Sinai, God again demands as a PRE-REQUISITE for receiving the Torah a
similar 'pledge of allegiance':<BR>"And now, IM SHAMO’A TISHME'U BE-KOLI - if
you agree to obey My instruction and keep My covenant..." (see
19:3-6).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Of course, this time Bnei Yisrael agree to
follow God and 'listen' [obey] to whatever He may command them (see 19:7-8).
<BR> Finally, as we explained above, this explains why the very first DIBUR
of the Ten Commandments is "ANOCHI [=ANI] HASHEM ELOKECHA who took you out of
Egypt - LO YIHIYEH... Do not have any other gods INSTEAD of Me" (see
20:2). <BR> As we saw in Sefer Yechezkel, these two statements - ANI
HASHEM and LO YIHIYEH - act as 'two sides of the same coin' - for the statement
of ANI HASHEM automatically implies that you shall have no other
gods.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ELIYAHU AT LEIL HA-SEDER<BR> In closing, the
conclusions of this week's shiur can also help us appreciate our custom to
‘invite’ Eliyahu ha-navi to our 'seder table’. On Pesach night, as we
commemorate the events of Yetziat Mitzrayim, we conclude the SEDER with our hope
for the final redemption. However, before we begin Hallel & Nirtza, we
first invite Eliyahu. Most likely, this custom is based on the final pasuk
of Mal’achi, which promises:<BR>"Behold I am sending you Eliyah the prophet,
BEFORE the great and awesome day of the Lord, and he will return the hearts of
sons to their fathers, and the hearts of fathers to their sons, lest I come and
smite and land instead." </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In the final redemption, just as in the first
redemption, our obligation to perform ‘teshuva’ is as important an ingredient as
God's readiness to redeem us. After all, what purpose would there be in
our redemption if we were not ready to fulfill our covenantal obligations?
<BR> In order for redemption to succeed, a constant recognition of ANI
HASHEM must become not only a 'frame of mind’, but even more so, it must become
a 'way of life’.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>===================<BR>FOR FURTHER IYUN<BR>1.
Review Shmot 2:23-25. Note how Bnei Yisrael cry to Hashem for
salvation. In your opinion, does this indicate that they did teshuva, or
was this simply a cry for help.<BR> See Ibn Ezra (2:23 / aroch), Ramban
(2:25), and Seforno (2:23-24) on these psukim, noting how they all relate to
this question, and how they all relate to the psukim in Yechezkel 20:1-9 as
well!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. See Seforno's introduction to Sefer Shmot (in
some Chumashim it is found in the first volume of Sefer Breishit, where Seforno
provides and intro to all five books of Chumash).<BR> Note how
his commentary on what transpires in Sefer Shmot is based on what is described
in Yechezkel chapter 20!<BR> Note also how he relates to this
information in Sefer Yechezkel in his commentary on almost every pasuk in Shmot
chapter one, as well as his commentary on 2:23-24.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. See Amos 5:18! There he claims that it
would be better for Bnei Yisrael not to desire a YOM HASHEM. Based on the
context of that pasuk (considering the people's behavior during the time period
of Uziyahu) and the conclusions of this week's shiur, explain Amos' warning in
that pasuk<BR>. See also Yirmiyahu 29:10-14, and relate it to the above
shiur!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ADDITIONAL NOTES AND SOURCES<BR>The Forty-nine
‘sha'arei tum'a’<BR> The concept that Bnei Yisrael plummeted to the
forty-ninth ‘gate of impurity’ appears in the Zohar Chadash, vol. 1, Parshat
Yitro 52a. The Zohar there writes that while Hashem had promised Avraham
Avinu only that He will redeem his offspring from bondage, He in fact did much
more: He took them from the forty-nine ‘gates of impurity’ and raised them to
the forty-nine ‘gates of wisdom’. This, explains the Zohar, is why Hashem
constantly reminds Bnei Yisrael, "I am Hashem your God who took you from Egypt”,
to emphasize that He did more than fulfill His promise to Avraham Avinu.
<BR> The Zohar adds that the forty-nine days we count between Pesach and
Shavuot commemorate this elevation from the forty-nine ‘gates of
impurity’. This concept is developed later by the Ramchal, in Choker
U-mekubal, 18.<BR>"Ve-lo Sham'u El Moshe" (6:9)<BR> Our explanation, that
this pasuk refers to Bnei Yisrael's unwillingness to give up their idolatrous
practices, appears explicitly in several Midrashim. The Mechilta, Parshat
Bo - Mesechta De-pischa 5 and Shemot Rabba 6:5 explain that Bnei Yisrael could
not extricate themselves from idolatry, and the Midrashim make reference to
Yechezkel 20 as evidence. Targum Yonatan Ben Uziel also explains this
pasuk as suggesting Bnei Yisrael's refusal to abandon idolatry, though he adds
as well the element of ‘kepidut rucha’, anger and frustration. Perhaps
this means that the intensified labor that resulted from Moshe's initial meeting
with Pharaoh contributed in no small measure to the people's refusal to heed his
call for teshuva.<BR> It is worth noting that we find two different
approaches in the Midrashim as to why Bnei Yisrael resorted to avoda zara:
either for theological reasons, or due to circumstances they deemed out of their
control. The Torah Shleima quotes a "Midrash Aggada" that Bnei Yisrael
lacked faith and claimed that Hashem did not have the ability to save
them. They thus resorted to avoda zara, on ideological grounds. The
Midrash Hagadol, by contrast, records the following response of Bnei Yisrael to
Moshe's call for their return to monotheism: "Where do you find a slave who
acquires for himself two masters? We are slaves to Pharaoh; how can we
violate his decrees - we are afraid!" Their subjugation to Pharaoh
precluded the possibility of their service to Hashem.<BR> The Netziv, in
his comments to Shmot 13:9, finds what he considers a clearer source in Chumash
for Bnei Yisrael's involvement in avoda zara. The pasuk there instructs
them with regard to the mitzva of tefillin and concludes, "for with a mighty
hand Hashem took you out from Egypt”. The Netziv explains this clause as a
response to the anticipated question as to why Hashem must issue so many
commandments to ensure Bnei Yisrael's trust and belief in Him. He answers
by reminding the people that they agreed to leave Egypt only after witnessing
Hashem's mighty hand. Although they happily welcomed Moshe's initial
announcement of their freedom (4:31), they rejected his second proclamation
because, as we noted in the shiur, it required them to accept Hashem as their
God. Only after witnessing the miracles in Egypt did they agree to forsake
idolatry and accept Hashem. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>VE-LO SHAM’U EL MOSHE<BR> By and large, the
"mefarshim al derech ha-pshat" interpret "ve-lo sham'u el Moshe"
differently. We list here the three general directions taken by the
mefarshim:<BR>BELIEVE<BR> They did not believe: We dismissed this approach
in the shiur, but several prominent mefarshim adopt - either explicitly or
implicitly - this interpretation. The Rashbam contrasts the nation's
response here with their reaction to Moshe's initial announcement, as recorded
in Parshat Shmot - 4:31. Although then, they believed Moshe ("Va-ya'amen
ha-am"), having seen their hopes crushed by the decree of more intensive labor
they no longer believed. In quoting this pasuk in Parshat Shmot, the
Rashbam may have implicitly addressed the possible objection to this approach,
as we asked in the shiur: why did the Torah not say, "Ve-lo he'eminu"? The
answer may be that in that very pasuk the Torah writes, "va-yishme'u ki pakad
Hashem et Benei Yisrael… " There, ‘va-yishme'u’ seems to parallel
‘va-ya'amen’, to mean ‘they believed’. Other mefarshim who claim that Bnei
Yisrael did not believe Moshe include the Ralbag and Seforno.<BR>PAY
ATTENTION<BR> Another group of mefarshim explain ‘ve-lo sham'u’ to mean a
rough equivalent of, ‘they did not pay attention’. For one of several
reasons, Bnei Yisrael did not or could not pay attention to Moshe as he spoke to
them - either because of the pressure of their workload, their emotional
distress, or because Pharaoh had already ordered them to disregard the ‘words of
falsehood’ spoken by Moshe and Aharon (5:9). <BR> This approach is taken
(though in slightly different forms) by the Ramban, Chizkuni, Abarbanel, Netziv
and Meshech Chochma in their commentaries on this pasuk. One interesting
variation of this approach appears in the work of Rav Hirsch. He explains,
along the same general lines as our analysis in the shiur, that in Moshe's
speech he does more than inform the people of redemption; he charges them with a
mission, the destiny and purpose of Am Yisrael. Due to the pressures of
their work, however, Bnei Yisrael had no patience for such lofty ideas and
concepts. All they could concentrate on was the immediate tasks at hand;
they therefore could not pay any attention to Moshe's description of their
spiritual mission as a free nation.<BR>CONSOLATION<BR> The final approach
is that of Rashi: "They did not accept consolation." Unlike our
explanation in the shiur, Rashi apparently understood Moshe's address as simply
an attempt at consoling the people whose lives had become even more unbearable
as a result of Pharaoh's new decree. Rashi expresses this interpretation
of the pasuk in other writings, as well. In Sefer Hapardes (compiled by
Rashi's students) and in Siddur Rashi (414), this pasuk is cited as proof that
those who seek to offer consolation should do so ‘me'at me'at’, by expressing
modest hopes for better things to come. In Rashi's words, one who does not
do so: "is like one who says to a beggar, 'Tomorrow you will be a king' - he
does not believe him." Here, too, Bnei Yisrael suffered from physical
torment, and Moshe consoles them with promises of a glorious life as God's
nation in the land of Canaan. This offered them little consolation; they
wished only for a respite from their current hardship.<BR> The Malbim (on
our pasuk) explains along these lines, as well, that Moshe here was to console
Bnei Yisrael, but did not succeed.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TESHUVA IN EGYPT<BR> In sharp contrast to the
line taken in the shiur, Ibn Ezra in his peirush Ha-aroch(2:23) says that the
words "Va-yeanchu Bnei Yisrael min ha-avoda va-yiz’aku" implies that they did do
teshuva and thus were worthy of being redeemed from Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>‘Ani Hashem’ <BR> The centrality of this
phrase within this opening unit of Parshat Va’era is demonstrated by Nechama
Leibowitz (Studies, Parshat Va’era 1). She shows that within this segment,
which consists of Hashem's speech to Moshe (6:2-8), ‘Ani Hashem’ appears at
either end (6:2&8) as well as in the middle (6:6). Clearly, the notion
of ‘Ani Hashem’ comprises the most important message Moshe is to convey to Bnei
Yisrael at this point.<BR> In the shiur we suggest that ‘Ani Hashem’
involved an educational message, that Bnei Yisrael must rid themselves of
Egyptian culture and prepare themselves spiritually for redemption. This
approach appears in the works of two twentieth-century writers, Rav Zalman
Sorotzkin (Oznayim La-Torah) and Rav Yoel Leib Herzog (Imrei Yoel). They
both claim that ‘Ani Hashem’ was meant as an admonishment that Bnei Yisrael
relinquish their attachment to idolatry. Rav Sorotzkin adds that Bnei
Yisrael could not accept the fact that the same God who brought about this
bitter exile would also come to their assistance and redeem them. They
fell under the influence of pagan ideology and so believed in the existence of
different gods with different powers. Moshe was thus to teach them the
message of ‘Ani Hashem’, that there is only one God who governs every force in
the universe. Indeed, the same God who subjected them to hardship will
lead them to a life of freedom.<BR> This interpretation of ‘Ani Hashem’ may
shed light on the passage in the Zohar mentioned earlier. The Zohar asks,
why does Hashem so often remind Bnei Yisrael that “Ani Hashem Elokeichem asher
hotzeiti etchem me-eretz Mitzrayim" (or similar)? After all, by taking
them out of Egypt, Hashem simply fulfilled the promise He had made to Avraham;
why does this act merit such emphasis? The Zohar answers that these
proclamations stress the fact that Hashem went beyond His promise to
Avraham. He had promised Avraham only to redeem his offspring from
bondage, not to raise them from the quagmire of the forty-nine ‘gates of
impurity’. Why must Hashem emphasize this point? Is He trying to
‘brag’?<BR> In light of our discussion, the answer becomes clear.
Hashem constantly reminds Bnei Yisrael of the commandment He issued to them when
they were in Egypt, ‘Ani Hashem’ - the commandment that they failed to
heed. It is as though He reminds them, "You did not internalize this
message in Egypt, so I must reiterate it to you again and again!"<BR> We
list here three alternative explanations that appear in the Midrashim and
mefarshim as to the meaning of ‘Ani Hashem’ in this context:<BR> The
Midrash Hagadol and Mechilta De-Rashbi understand ‘Ani Hashem’ as a disclaimer
of sorts. Hashem here declares that although He knows the future, and thus
foresees Bnei Yisrael's future abandonment of Hashem, He will nevertheless
redeem them.<BR> Several mefarshim interpret the phrase as a source of
encouragement for Bnei Yisrael, underscoring Hashem's unlimited power that
enables Him to redeem them. This approach appears in various forms in the
commentaries of Rashi, Seforno and Abarbanel. The Ibn Ezra posits a slight
variation of this approach, that ‘Ani Hashem’ emphasizes the nature of the
Almighty's promise; as He is God, Bnei Yisrael may confidently trust that He
will fulfill His guarantee of redemption.<BR> The Malbim explains that
Hashem here informs Bnei Yisrael that He will redeem them with the divine
attribute of ‘Shem Havaya’, entirely outside the bounds of the natural
order. Amos Chacham, in Da'at Mikra, takes a similar approach, as does Rav
Chayim Yaakov Goldvicht (Asufat Ma'archot - Haggada Shel Pesach,
p.113).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"Va-yetzavem El Bnei Yisrael…" (6:13)<BR> The
glaring problem in this pasuk, as noted by many commentaries, is the absence of
any content to this ‘command’ Hashem issued to Moshe and Aharon. We claim
that this refers to the spiritual preparation of Bnei Yisrael for
redemption. This appears explicitly in two Midrashim - the Mechilta cited
earlier, and the Midrash Lekach Tov on our pasuk. This may be the deeper
meaning of two other Midrashim as well. One Midrash brought down in the
Sefer Ha-mivchar (as quoted in the Torah Shleima on our pasuk) says that Moshe
commanded Bnei Yisrael to prepare wood for the construction of the
Mishkan. This may symbolize Bnei Yisrael's preparation for hashra'at
ha-Shechina - Hashem's residence within the nation. Secondly, the
Yerushalmi in Masechet Rosh Hashana 3:5, based on the pasuk in Yirmiyahu 34:13,
explains this command as referring to the obligation to free one's slaves.
(Apparently, as Rav Menachem Kasher notes in Torah Shleima – milu’im to Parshat
Va’era, 3, there were noblemen among Bnei Yisrael who, not only were excused
from slave labor, they themselves owned servants.) As the Torah explicitly
writes in Vayikra 25:42, the laws concerning the freeing of slaves relate to the
notion that Bnei Yisrael are ultimately subservient to Hashem alone.
Before realizing their freedom from bondage, Bnei Yisrael must internalize this
critical lesson, that they are freed from slavery in order to become the
servants of Hashem.<BR> Three other general approaches to this pasuk appear
in the mefarshim:<BR> The Sifrei in Parshat Beha'alotcha (91), quoted by
Rashi here, understands the command to Moshe and Aharon as urging them to
exercise patience when dealing with Bnei Yisrael and speak respectfully when
they address Pharaoh. Though Rashi views this explanation as drash, as the
pasuk makes no mention of patience and respect, this approach does accommodate
the context of this pasuk. Moshe had just expressed his frustration over
Bnei Yisrael's refusal to listen and the likely prospect of a similar reaction
on Pharaoh's part. Hashem thus urges him and Aharon to retain their
composure despite the intransigence of both the people and Pharaoh. This
explanation appears in the Zohar Ha-chadash (2:26) as well as in the Rambam's
Mishneh Torah (Hilchot Sanhedrin 25:2), and in a slightly different form in the
Pesikta De-rav Kahana (14). In a similar vein, the Ibn Ezra quotes a
Karaite exegete, Yeshua, who explains this pasuk as a charge to Moshe and Aharon
not to become angry as a result of their growing frustration. Whereas in
his peirush ha-katzar the Ibn Ezra mentions this possibility without any further
comment, in his peirush ha-aroch he writes that ‘there is no need’ for this
interpretation. (This approach brings to mind an interesting comment by
the Ralbag on the immediately preceding pasuk. He claims that the ‘kotzer
ruach’ which led Bnei Yisrael not to listen to Moshe refers to Moshe's - rather
than Bnei Yisrael's - frustration. His growing impatience led him to speak
irritably, and his words thus met upon deaf ears. If so, it would then
stand to reason that Hashem must urge Moshe to exercise more
patience.) <BR> The Akeidat Yitzchak interprets ‘va-yetzavem’
here as referring to the conferral of a given status, rather than the issuance
of a command. Citing examples from Tehillim 33:9 and Melachim I 17:4, the
Akeidat Yitzchak explains that Hashem granted Moshe and Aharon prominence and
respect among both Bnei Yisrael and Pharaoh's court, such that their words would
be heard. Other mefarshim adopting this approach include the Abarbanel (as
his first suggestion), the Or Hachayim (though he adds as well the third
approach that we will soon see) and the Tzror Hamor.<BR> Several mefarshim
see this pasuk's mention of Aharon as the key to its meaning. Moshe had
just expressed his discouragement, compounded by his poor verbal skills(see
6:12), and so Hashem calls upon Aharon and commands both brothers to return to
Bnei Yisrael and to speak to Pharaoh. This was Hashem's answer to Moshe's
complaint - that he take Aharon with him and address the nation (for a second
time) and then the king. The Ibn Ezra (peirush ha-aroch), Chizkuni, Rabenu
Yosef Bechor Shor and Abarbanel (as his second approach) explain along these
lines. The Jerusalem Publication Society Bible also seemed to have this
approach in mind when it translated this pasuk.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Inviting Eliyah Hanavi to the Seder<BR> We
suggest in the shiur that Eliyahu's ‘participation’ in our seder reminds us that
before the final redemption we must perform teshuva, and for this reason Eliyahu
will come before the unfolding of the redemption. Just as Hashem called
upon Bnei Yisrael to repent before leaving Egypt, so must we correct our ways in
anticipation of the final redemption.<BR> The Rema - Orach Chayim 480 -
mentions the custom of opening the door at the seder and cites the explanation
of the Mahari Brona that this demonstrates our belief in Pesach night as a ‘leil
shimurim’ - a night of watching, when Hashem grants us special protection.
The Maharal, in his Haggada "Divrei Negidim" rejects this explanation and claims
that we open the door to publicize our belief in the coming of Eliyahu Hanavi
prior to the final redemption. (See also Aruch Hashulchan.) He does
not, however, relate this to the concept of teshuva, as we suggest in the
shiur. <BR> Though our explanation does not appear explicitly in
earlier sources, it may relate to the approach taken by the Netziv to explain
the fifth cup poured at the seder. As we know, the four cups drunk at the
seder correspond to the four expressions describing Yetzi'at Mitzrayim in the
beginning of Parshat Vaeyra (‘ve-hotzeiti’, ‘ve-hitzalti’, ‘ve-ga'alti’,
‘ve-lakachti’). The Netziv, in his "Ha-amek Davar" commentary to 6:7,
suggests that the fifth cup - which we pour but do not drink - commemorates the
promise, "and you shall know that I am Hashem your God who takes you out from
Egypt”. According to the Netziv, this promise speaks of a level of
comprehension unattainable by the masses; it refers to the unique knowledge and
insight acquired by the nation's spiritual elite. Therefore, given the
exclusive nature of this ‘knowledge’, we do not drink this fifth
cup.<BR> In contemporary times, Rabbi Eliezer Ginsburg, in his "Shirat
Yehuda" commentary on the Haggada, associates the Netziv's explanation with the
common reference to this fifth cup as ‘kos shel Eliyahu’ (see, for example,
Mishna Berura 480:10). Eliyahu will come before the final redemption to
teach, guide and inspire, such that we may all attain this lofty level of "you
shall know that I am Hashem your God”, and we thus appropriately name this fifth
cup after Eliyahu Hanavi. This closely relates to our suggestion, that the
inclusion of Eliyahu at the seder reminds us of the spiritual growth required
before the final redemption.</FONT></DIV>
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