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<div class=Section1>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>*************************************************************************</span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE TANACH STUDY
CENTER www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Shiurim in Chumash
& Navi by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font><b><i><font
size=2><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>PARSHAT
SHMOT / Let My People Go </span></font></i></b><font size=1><span
style='font-size:8.0pt'>[revised 5769]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Was
Moshe Rabeinu's plea of 'Let My People Go' just a HOAX?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
preposterous as this might sound, Rashbam claims that this is the only way to
explain the Biblical story of the Exodus! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
this week's shiur, we uncover the basis for this daring interpretation by
Rashbam, while arriving ourselves at a very different conclusion. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>INTRODUCTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> From
youth, we are so familiar with the story of the Exodus that we rarely pay
attention to the Torah's detail of that story. However, when one undertakes a
careful reading of the first fourteen chapters of Sefer Shmot (as Rashbam
does), the story that unfolds is quite different from what is commonly assumed.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the first section of our shiur, we will review the story of the Exodus in the
Bible to prove Rashbam's basic assertion - that Moshe <b><span
style='font-weight:bold'>never, not even once,</span></b> asks Pharaoh to grant
Bnei Yisrael freedom from slavery; or to emigrate to the land of Israel.
Instead, each time when Moshe goes to Pharaoh and demands 'Let My People
Go’, he is only requesting permission to allow Bnei Yisrael a three-day
journey to worship their God in the desert.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Afterward we must explain why Moshe never tells Pharaoh
the 'whole truth', and why this was all part of God's master plan. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the second section of the shiur, we will show how this analysis serves as the
foundation for Rashbam's conclusion that this 'master plan' is merely a 'hoax'.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the third section, we will question this conclusion, and offer a different
approach that will help us better appreciate the theological significance of
the entire process of the Exodus.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'> PART ONE <o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>FREEDOM OF RELIGION or FREEDOM FROM SLAVERY</span></font></i><o:p></o:p></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
is quite understandable why the saying 'Let My People Go' is commonly
understood as a plea for freedom from slavery. After all, this was Moshe's
recurring plea to Pharaoh just about every time they met. Furthermore, the
holiday of Passover, when we commemorate the events of the Exodus, is commonly
associated with freedom from slavery [‘zman cheruteinu’].
Therefore, it makes perfect sense why most people understand Moshe's demand
that Pharaoh 'let his people go' as a request for freedom.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
when we undertake a careful analysis of the story of the Exodus in the Bible,
it becomes quite clear that Moshe is making a totally different request,
relating more to 'freedom of religion' than to 'freedom from slavery'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
proof of this point is rather tedious but very straightforward. All that we
need to do is to follow the plot that unfolds in Sefer Shmot, tracing each time
that Moshe Rabeinu goes to Pharaoh to make demands on behalf of Bnei Yisrael.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MOSHE'S REQUEST FROM PHARAOH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
be thorough, we begin our analysis by first examining God's original
instruction to Moshe concerning his mission to Pharaoh, as explained to Moshe
at the burning bush:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"...Then you and the elders shall go to the King
of Egypt and tell him: The Lord, God of the Hebrews, manifested Himself to us
[commanding] - we must embark upon a <b><span style='font-weight:bold'>journey
of a three day distance into the desert</span></b> <b><span style='font-weight:
bold'>to offer sacrifices to our Lord</span></b>" (see 3:18).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
you review this pasuk and its context, note how this opening demand to Pharaoh
makes no mention of any request for freedom from slavery. Instead, Moshe is
instructed to demand that Pharaoh allow Bnei Yisrael the right to worship their
God in the desert (at a site a three day distance from Egypt).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> And
this is precisely what Moshe does when he first goes to Pharaoh. Let's take a
careful look at the Torah's description of that first confrontation in chapter
five:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Afterward, Moshe and Aharon came and said to
Pharaoh: Thus said the God of Israel, let My People go and <b><span
style='font-weight:bold'>worship Me in the desert…</span></b> [Pharaoh
refuses.] They answered: the Lord, God of the Hebrews, has called upon us to
embark upon a <b><span style='font-weight:bold'>journey of a three day distance
into the desert</span></b> in order that we may <b><span style='font-weight:
bold'>sacrifice to our God</span></b>, <b><span style='font-weight:bold'>lest
He strike us with 'dever'</span></b> (pestilence) <b><span style='font-weight:
bold'>or 'cherev'</span></b> (sword)." (5:1-3) </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
once again that all we find is Moshe's request to allow Bnei Yisrael to worship
God in the desert; no more - no less!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
we must also pay attention to the implication of the final phrase of this pasuk
- "lest he strike us with <b><span style='font-weight:bold'>dever</span></b>
or <b><span style='font-weight:bold'>cherev</span></b>". Moshe’s
demand includes a harsh warning: should Pharaoh refuse this request, a severe
Divine punishment will ensue and many people - Egyptians & Hebrews - will die.
Hence, Moshe also provides Pharaoh with a ‘logical reason’ why it
may be in the 'best interests' of the Egyptian people - to allow Bnei Yisrael
this 'short vacation' to worship their God in the desert. [See Ibn Ezra &
Chizkuni on 5:3.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
outcome of this first encounter is disastrous for the people of Israel, for
Pharaoh not only refuses this request; he doubles their workload as a
punishment for making this request (see 5:4-10). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Nonetheless,
God commands Moshe to return to Pharaoh once again, and repeat the same demand.
However this time, and with each ensuing demand, Moshe will mention a specific
plague that God will bring upon Egypt if Bnei Yisrael are not given the
opportunity to worship their God in the desert. First, God explains to Moshe
why He wants to bring the Plagues: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Pharaoh will not listen to you, so I will put
My Hand against Egypt, and I will take People out with great punishments -
"<b><span style='font-weight:bold'>ve-yad’u</span></b> Mitzrayim ki
Ani Hashem" - so that Egypt will know that I am God” (see 7:4-5).</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[This wording is most likely in response to Pharaoh's
refusal statement of: "lo <b><span style='font-weight:bold'>yada’ti</span></b>
et Hashem" [I never heard of this God ] (see 5:2) ]</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Then,
God instructs Moshe to go to Pharaoh with the following warning:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>“Go meet Pharaoh in the morning... and say to
him: Hashem, the God of the Ivrim has sent me to you demanding Let My People Go
and <b><span style='font-weight:bold'>worship Me in the desert</span></b>, and
behold you have yet to listen. Thus says the Lord, with this (plague) you will
know that I am God..." (see 7:14-17). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
again, how Moshe does not ask for freedom; rather only permission to worship
God in the desert.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Then,
before each successive plague, Moshe employs this very same warning each time: "<b><span
style='font-weight:bold'>shlach et ami</span></b> - Let My people go – <b><span
style='font-weight:bold'>ve-ya'avduni ba-midbar</span></b> - so that they can <b><span
style='font-weight:bold'>worship</span></b> Me” [i.e. in the desert, or
else I’ll bring another plague...]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To verify this, see 7:16 (first plague); 7:26 (second
plague); 8:16 (fourth plague); 9:1 (fifth plague); 9:13 (seventh plague); and
10:3 (eighth plague). [Note that Plagues 3, 6, and 9 are not preceded by any
warning.] </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
you review these psukim and their context, you will also notice that this is <b><span
style='font-weight:bold'>all</span></b> that Moshe requests. Not even once
does he ever even hint to Pharaoh that Bnei Yisrael plan to leave for good! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we know, it will take ten Plagues to finally convince Pharaoh that it is in his
best interest to allow Bnei Yisrael to worship their God; but even then, i.e.
after the Tenth Plague when Pharaoh finally allows Bnei Yisrael to leave –
he only grants them permission to go worship their God (see 12:29-33) –
after all, that’s all they ever asked for!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [If
you don’t believe that, simply read those psukim carefully!]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>NEGOTIATIONS & MORE NEGOTIATIONS</span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
interpretation can help us understand the progressive nature of the negotiations
that take place between Moshe and Pharaoh during the Ten Plagues; i.e. how
Pharaoh slowly acquiesces to Moshe's demand the he allow the entire nation to
worship God at a site a three day distance from Egypt in the desert).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[As you follow these conversations, note again how they
focus ONLY on the issue of a three-day journey to worship God, but NEVER on
'emigration rights to Palestine’.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>ROUND ONE:<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> After
‘makkat arov’ (the fourth plague), Pharaoh partially gives in, as he
grants Bnei Yisrael permission to worship their God, but <b><span
style='font-weight:bold'>not </span></b>in the desert, rather only <b><span
style='font-weight:bold'>within</span></b> the Land of Egypt (see 8:21-23).
But pay careful attention to how Moshe rejects this proposal for technical
reasons, claiming that if Bnei Yisrael would offer sacrifices in the land, the
local population of Egypt would 'stone them'. Therefore, Moshe insists that
Bnei Yisrael can only worship God in the desert.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Pharaoh
then agrees to allow a short journey into the desert, but not a three-day
distance: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Pharaoh said, I will send you out so that you
can worship your God in the DESERT, but don't go too far away..." (see
8:24).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
when that plague ended, Pharaoh hardened his heart and reneged on his promise
(see 8:25-28). Even though Pharaoh is clearly worried about giving Bnei
Yisrael permission to leave, he never accuses Moshe that their real plan may be
to run away! Likewise, Moshe himself never mentions the possibility that they
may not return. [Later in the shiur we will discuss what Pharaoh may really be
afraid of.]</span></font></p>
<p class=MsoNormal style='text-indent:36.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>ROUND TWO:<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Several
Plagues later, after Moshe warns of the impending plague of locusts, Pharaoh's
own servants demand his concession to Moshe (see 10:7). In response, Pharaoh
enters into a new round of negotiations with Moshe that eventually reach an
impasse over the issue of WHO can leave. Moshe insists that even the women and
children come along, while Pharaoh is only willing to allow the men to go
worship (see 10:7-11). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Again,
note the reason for Moshe's insistence on allowing the women and children to
join; not because they are leaving forever, but rather - "for all family
members need to worship God" (see 10:9). Never does he tell Pharaoh that
everyone must go because the entire nation plans to migrate to Eretz Canaan.
Moshe's various 'excuses' all imply that he plans to return.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>ROUND THREE:<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Finally,
after the ninth plague [‘choshech’], Pharaoh conducts one final
round of negotiations. This time, he is willing to grant permission even for
the women & children to leave, but refuses to allow them to take their
sheep and cattle along (see 10:24-25). Once again, Moshe counters with a
'technical reason', claiming that all the animals must come along, since they
are not sure precisely which type of animals God will request for a sacrifice
(see 10:26!).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
summary, at every stage of these negotiations, Moshe consistently rejects any
concession or compromise, insisting that EVERYONE must go. Still, despite
numerous opportunities, he NEVER even suggests that they plan to leave forever.
Likewise, no matter how resolutely Pharaoh sticks to his hard line, he NEVER accuses
Moshe that their real plan may be never to return. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>EVEN AFTER THE TENTH PLAGUE!<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the Torah's account of the Exodus (in the aftermath of the Tenth Plague / see
12:29-36) we find conclusive proof for this interpretation. Note Pharaoh's
immediate reaction when he hears reports of the death of the Egyptian first
born:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"... and he [Pharaoh] called to Moshe and Aharon
at night and said: Get up and get out... and GO WORSHIP your God -
"ke-daberchem" - as you (originally / in 5:3) requested!</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Even your sheep and cattle take with you, as you
requested (in 10:26), and BLESS ME AS WELL..." (see 12:31-33).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
tenth plague awakens Pharaoh to the realization that Moshe's original warning
of ‘dever’ or ‘cherev’ (see 5:3) has actually come
true. Now, he finally gives in to the very last of Moshe's demands - allowing
them to take their sheep and cattle with them on their journey to the desert
(see 12:33 / recall that is where the last set of negotiations broke down.) </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Not
only does Pharaoh permit Bnei Yisrael to embark on their three-day journey to
offer ‘korbanot’, he even requests that Moshe will pray there on
his behalf (to make a MISHEBERACH for him - see 12:32 "u-berachtem gam
oti")!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Clearly,
even after the Tenth Plague, Pharaoh only grants Bnei Yisrael permission to
worship God in the desert! And for the very simple reason - that's all that
Moshe ever asked for!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
also explains why the entire Egyptian nation urges Bnei Yisrael to leave as
quickly as possible (see 12:33-35). They want to make sure that Bnei Yisrael
can sacrifice to their God as soon as possible - thereby bringing this
horrifying plague to an end (see 12:33). This explains beautifully why the
Egyptians 'LEND' [‘va-yish’alu’] Bnei Yisrael their finest
wares, to encourage them to leave as quickly as possible (see 12:35-36). As
Bnei Yisrael are only taking a 'holiday leave’ to worship their God, the
Egyptians have every reason to assume they will return back to Egypt – and
then they will bring back what they 'borrowed’. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Torah uses the Hebrew word “hashala” [to 'borrow’] to
describe what Bnei Yisrael took from the Egyptians, for that's exactly what
they did!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE LAST 'TRICK'<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> A
final proof for this interpretation is found in Parshat Beshalach when Pharaoh
is totally astonished when he finds out that Bnei Yisrael had 'run away':</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And it was told to the King of Egypt - ki BARACH
ha-am - that the people had RUN AWAY..." (see 14:5).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Now,
this pasuk makes sense only if Pharaoh had not granted them total freedom, but
only a permit to temporarily worship God in the desert. Had he actually set
them free, why would he be shocked to hear that the people had 'run away'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
according to our interpretation, Pharaoh is shocked for the opposite reason -
because Bnei Yisrael DID NOT travel into the desert. This may sound a bit
complicated, so let's explain by taking a careful look at these psukim.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> First
of all, recall from 12:37 and 13:17-18 that Bnei Yisrael had left Egypt
traveling toward the desert. Then, in the middle of that journey, God suddenly
commands Moshe to execute a 'turn-around' maneuver. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And God told Moshe, tell Bnei Yisrael to TURN
AROUND and set up camp... near the Red Sea. [In order that] Pharaoh will say [about
Bnei Yisrael] they are unsettled in the land (of Egypt), and the desert has
closed them in" (see 14:1-4).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
other words, God commands Bnei Yisrael to turn around in order to convince
Pharaoh that they are not going to the desert. Had Bnei Yisrael continued on
their journey towards the desert, Pharaoh would have had no reason to chase
them. After all, he wants them to go to the desert to worship their God, as
they requested. It is specifically because they DON'T go to worship God, but
instead RETURN TO EGYPT and set up camp by the Red Sea, that Pharaoh concludes:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"...what have we done [we've been tricked!], for
we have set Bnei Yisrael free from their slavery!" (see 14:5). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
is only now that Pharaoh realizes that Bnei Yisrael have left slavery. What
leads him to this conclusion? The answer is quite simple.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
consider what Bnei Yisrael have done. Clearly, they did not travel to the
desert (as they had requested). However, they also do not return to their
homes in Goshen, i.e. to their slavery. Nor do they travel towards Eretz
Canaan. Instead, they stay in Egypt, and set up camp by the sea. So what are
they up to? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Pharaoh
reaches the obvious conclusion. Bnei Yisrael have implicitly declared their
independence – but within the Land of Egypt! Therefore, for the sake of
his national security, Pharaoh must immediately declare war on this rebellious
nation (see 14:6-10). If he doesn't attack them first, they surely will soon
attack him. After all, they are numerous, they have gold, silver, and cattle, and
they are armed (see 13:18).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
fact, this was Egypt's greatest fear from the very beginning. Recall that the
enslavement began because Bnei Yisrael had become so numerous that Egypt feared
that they would take over their own country (see 1:8-10, and Rasag, Rashi and
Ibn Ezra on 1:10)! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Pharaoh's
decision to attack ultimately leads to Bnei Yisrael's momentous salvation at
the Red Sea. [That topic will be discussed in detail in our shiur on Parshat
Beshalach.] It also explains why Bnei Yisrael can keep the various wares that
they had 'borrowed' from the Egyptians. After Egypt declared war on Bnei
Yisrael, their 'bank accounts' are 'frozen'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> There
can be no two ways about it. This is the 'story of the Exodus' in the Bible.
Despite the numerous movie versions and the popular understanding that 'Let My
People Go' is a request for 'freedom from slavery', in Chumash it is simply a
request for the 'freedom to worship God in the desert'!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Surely,
this interpretation raises many questions.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> First
of all, with the Ten Plagues 'up his sleeve’ [or staff], Moshe is in a
position to demand just about anything he wants from Pharaoh. Why should he
ask for a 'three day vacation' when he can ask for total freedom?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
what does he gain by not telling the 'whole truth'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
Part Two of our shiur, we will first discuss Rashbam's approach to this
question, showing how the above analysis forms its basis. Afterward, we will
suggest an explanation of our own. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'> LET MY PEOPLE GO - PART TWO <o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
our introductory shiur to Sefer Shmot, we explained that God did not appear to
Moshe (at the ‘sneh’) simply to provide him with some information,
rather God charges Moshe with a MISSION:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And now go for I am sending you to Pharaoh - and
TAKE My people the children of Israel out of Egypt" (3:10).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
that at first, God instructs Moshe to take His nation out of Egypt, without
providing even a clue concerning HOW to get the job done! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>MISSION IMPOSSIBLE</span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we would expect, Moshe Rabeinu is startled by God's commandment. Considering
his having been a fugitive from Egypt for many years, why should Pharaoh even
allow him an audience? Furthermore, Moshe has been away from his people for
most of his adult life. [Recall that he ran away at a rather young age and
returns only at age eighty!] How could they possibly accept him as their
official leader?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Therefore,
Moshe's immediate response to this command is quite understandable:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Moshe said to God: WHO am I that I can go to
Pharaoh, - VE-CHI OTZI - and [HOW can I] take Bnei Yisrael out of Egypt?!"
(See 3:11, read carefully.)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> No
matter how we translate the phrase ‘ve-chi otzi’ in this pasuk (its
precise definition is a bit problematic), it certainly seems that Moshe is
asking HOW he is supposed to take Bnei Yisrael out. However, God's answer to
his question does not seem to address this issue at all:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And He said: For I will be with you, and this is
the sign that I have sent you - WHEN you take the Nation out of Egypt, you
shall worship Elokim on this mountain" (see 3:12).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
does this answer Moshe's question? Moshe asks HOW he is supposed to take them
out, and God tells him what to do AFTER he takes them out! What Moshe asks -
God never answers, and what God answers - Moshe never asked!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Now
there are two basic approaches to solve this problem. Either we can
'reinterpret' Moshe's question to fit God's answer [see Rashi & Seforno],
or we can 'reinterpret' God's answer to fit Moshe's question [see Rashbam]. In
our shiur we will deal primarily with the latter interpretation. But before we
begin, let's take a quick glance at Rashi's approach.</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>RASHI - 'FOR WHAT PURPOSE'!<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Rashi
(on 3:12) deals with this difficulty by reinterpreting Moshe's question (in
3:11). When Moshe asks ‘VE-CHI OTZI’, he asks not HOW to take them
out, but rather WHY am I (and/or Bnei Yisrael) WORTHY of being taken out of
Egypt? To this God responds that AFTER they leave Egypt, Bnei Yisrael are to
worship God and receive His Torah on this mountain. This merit alone renders
them worthy of Yetziat Mitzrayim. In other words, God here explains the
PURPOSE of Yetziat Mitzrayim - that Bnei Yisrael will receive the Torah at Har
Sinai!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>RASHBAM - 'HOW TO GET THE JOB DONE'!<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Unlike
Rashi, Rashbam refuses to reinterpret the question. Instead, he reinterprets
God's answer. He accomplishes this by dividing God's answer into two parts,
corresponding to the two parts of God's original command & the two parts of
Moshe's original question. The following table maps out this parallelism in
psukim 3:10-12: <i><span style='font-style:italic'><o:p></o:p></span></i></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'> THE FIRST HALF OF EACH
SENTENCE</span></font></i><o:p></o:p></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3:10/
COMMAND: Go, I have sent you to Pharaoh! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3:11/
QUESTION: Who am I, that I can go to Pharaoh?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3:12/
ANSWER: For I will be with you, and this [the sneh] is the sign that I have
SENT you...</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'> THE SECOND HALF OF EACH
SENTENCE</span></font></i><o:p></o:p></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3:10/
COMMAND: Take Bnei Yisrael out of Egypt!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3:11/
QUESTION: [HOW] can I take them out of Egypt?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3:12/
ANSWER: [In order to] take them out of Egypt, [tell Pharaoh that] this nation
must worship their God on this mountain.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Rashbam's
interpretation of 3:12 is very creative. He claims that Moshe asks (in 3:11)
that even if he is allowed to speak to Pharaoh, HOW can he possibly convince
Pharaoh to let them free? God answers Moshe by telling him to 'TRICK' PHARAOH
- "Tell Pharaoh that you must take Bnei Yisrael [for a short time] out of
Egypt, in order that they can worship their God on this mountain."</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
other words, Rashbam claims that God instructs Moshe to 'deceive' Pharaoh
requesting permission to worship God in the desert. Once they leave, Moshe
will lead Bnei Yisrael to the Promised Land, where they will live forever,
never again to return to Egypt!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Rashbam
clearly reads into this pasuk much more than is written. In fact, Rashbam
himself admits to doing so! However, he explains that he bases this
interpretation on a later pasuk in this ‘hitgalut’ - where God
issues more specific instructions to Moshe regarding his meeting with Pharaoh:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"... Then you and the elders shall go to the King
of Egypt and tell him: 'The God of the Hebrews had come and told us that we
must go for a three-day journey into the desert [to Har Chorev] to offer
sacrifices to our Lord'" (3:18).</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we explained in Part One, Rashbam's approach is based on the above analysis
that Moshe never asks for freedom, rather for a journey of a three day distance
to worship God in the desert. Considering that Moshe's true intention (as he
tells Bnei Yisrael) is to take them to the Promised Land, the 'three day journey'
request must be part of a 'master plan' to 'sneak' Bnei Yisrael out of Egypt.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
the final phrase of 5:3: "lest he strike us with DEVER or CHEREV" -
explains God's intention in 3:12. The plan is rather simple. Moshe warns
Pharaoh that if he does not allow Bnei Yisrael to journey into the desert and
worship their God, a severe Divine punishment will ensue and many people will
die (including Egyptians). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we explained above, a careful analysis of the entire Exodus narrative supports
Rashbam's interpretation - that God commands Moshe to employ 'trickery' to get
Bnei Yisrael out of Egypt. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though we have referred to this plan as 'trickery', Rashbam does not call this
'lying' - he refers to it instead as ‘derech chochma’ - a wise scheme.
He brings a parallel example from Sefer Shmuel. When God instructs Shmuel with
the mission to anoint David as king, Shmuel expresses his fear that Shaul may
find out and then kill him. To solve this problem, God provides Shmuel with a
'cover up', telling him to claim that he is going to Bet-Lechem to offer a
sacrifice. Once there, he will secretly anoint David as king. [See Shmuel
I/16:1-3!] </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> When
you read this Rashbam inside, note the 'confident' style with which he begins
his explanation:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Anyone who would like to understand the primary
‘pshat’ of these psukim should study my interpretation of this
pasuk, for those who explained it before me did not understand it at
all!" [See Rashbam 3:11-12.]</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Later
on, Rashbam is so sure that his interpretation is correct that he concludes his
commentary by stating:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Anyone who explains these psukim in any other
manner is totally mistaken!" [See end of peirush to 3:11-12.] </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>'NOT SO FAST ...' </span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Despite
the charm and appeal of Rashbam's explanation, there appears to be a major
'hole' in his theory. Let's explain:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
that, in addition to his mission to Pharaoh, Moshe's mission also included that
he tell Bnei Yisrael that God had now come to take them out of Egypt to the
Promised Land (see 3:16-17). And this is exactly what Moshe does in 4:29-31. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Is
it possible to expect that over one million people know the 'real' plan, and
Pharaoh won't find out? Can it be expected that no one will leak the story?
Doesn't Pharaoh have his own CIA [KGB, Shin Bet... take your pick]?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
it appears that Moshe has nothing to gain by not telling Pharaoh the whole
truth? Either way, God tells Moshe that Pharaoh won't listen in any event (see
3:19), so why not tell Pharaoh the whole truth in the first place?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Finally,
is God not powerful enough to bring plagues capable of forcing Pharaoh to grant
Bnei Yisrael total freedom? Is it better to deceive Pharaoh rather than tell
him the truth?</span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>NOWHERE ELSE TO GO!</span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> When
we read the story of the Exodus, it is commonly assumed that the only obstacle
preventing Bnei Yisrael's return to Eretz Canaan was their enslavement to
Egypt. However, if we consider their condition more realistically, we realize
that Bnei Yisrael had no alternative other than remain in Egypt. Let's explain
why:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Bnei
Yisrael's population is over two million. [The census included 600,000 men
over the age of twenty. Figure an equal amount of women, and considering the
high birth rate figure as many children under twenty as adults over twenty, and
you arrive at a figure of about two million!]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
provide food and water for this size population is not an easy task. Egypt,
thanks to the Nile River and Nile Delta, could provide their needs. However,
survival of a nation of this size in desert conditions, even for a few weeks,
would be impossible. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
if Pharaoh had granted them permission to emigrate, could a nation of some two
million people [ex-slaves] survive the lengthy, arduous journey through the
desert? And even if they could make it to Canaan, could they conquer the land
with its walled cities and formidable, armed enemies? As the
‘meraglim’ themselves concluded, such a plan would be suicidal -
and that's a conclusion reached by people who had witnessed the miracles of
Yetziat Mitzrayim! [See Bamidbar chapters 13->14.] </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Without
anything less than a 'miracle' by which they could survive the desert, Bnei
Yisrael have no option other than to remain in Eretz Mitzrayim.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
Bnei Yisrael had been living in Egypt for (at least) the last two hundred
years. Certainly, in the eyes of the Egyptians (and most likely in their own
eyes), even though they may be 'third class citizens', they remain a distinct
ethnic group within Egyptian society and culture. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
fact, it is for this very reason that their enslavement begins when Bnei
Yisrael become so numerous. Egypt fears that they may soon take over their own
country! Many dynasties in Egypt had been taken over by enemies from within or
by foreign powers. They now fear that Bnei Yisrael may soon become powerful
enough to take over Egypt; or at least help others to do so (see 1:8-10).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Thus,
despite the hardships of their enslavement, [without some sort of miraculous,
divine intervention] Bnei Yisrael had no realistic alternative other than staying
in Egypt. When Bnei Yisrael cry out for salvation in 2:23-25, they are an
oppressed working class who desire a lighter workload and better living
conditions; they are NOT yearning for Zion.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> With
this in mind, let's imagine what would have happened had Moshe presented
Pharaoh with this plan of an en-masse emigration to Eretz Canaan. Pharaoh most
probably would have dismissed him as insane! Moshe would have lost all
credibility in the eyes of Pharaoh as a responsible leader of the Hebrew
Nation. Instead, God instructs Moshe to make a fairly reasonable request - to
allow his afflicted brethren to worship their God (as they indeed do at Har
Sinai (see Shmot 23:3-7). Moshe does not lie to Pharaoh, nor does he deceive
him. He simply claims the legitimate right of religious freedom for an
oppressed people! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
God can demand that Pharaoh grant religious freedom to an oppressed people, and
hence punish him for not obeying; but He can't expect Pharaoh to act as 'an
ardent supporter of Zionism' - allowing an entire nation to embark on a journey
that would most certainly be suicidal!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
explains why Pharaoh never accuses Moshe (during the Plagues) that he may
really be planning to take Bnei Yisrael to Eretz Canaan, for Pharaoh never
considers that as a realistic option!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> So
what is Pharaoh worried about? Why is he so adamant not to allow them to
worship their God in the desert for a few days? The answer is quite
simple, and it explains every problem that we have raised thus far. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Pharaoh
has ONE fear, and only one fear: From the time that the enslavement began until
the day of the Exodus, Pharaoh's only fear is that Bnei Yisrael may take-over
his country. That is exactly why he enslaved them in the first place (see
1:8-10), and this is exactly why he is reluctant to allow the entire nation to
leave with all their belongings. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Pharaoh
fears that should he let them free to worship their God, they will take
advantage of the situation, and instead of returning to slavery, they will
return and rebel; or join with other nations and attack, or simply declare
their independence. By not allowing them to travel too far, and by leaving
their women and children (or at least cattle) behind, Pharaoh remains with a
clear advantage. But should the entire nation leave to worship their God,
nothing guarantees that Bnei Yisrael will return to their servitude. Instead,
they could take advantage of the situation and declare their independence upon their
return, or possibly even attack Egypt.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Then,
when Bnei Yisrael finally did leave Egypt, what Pharaoh feared most is exactly
what happened. Bnei Yisrael DON'T go to the desert. Instead they march away
'armed' (see 13:18), with all of their cattle, and with a significant amount of
'borrowed' Egyptian gold and silver, and with arms - everything they need to
declare independence! As soon as Pharaoh realizes that they are not going to
the desert, he concludes that he has a rebellion on hand, and he launches a
pre-emptive strike before they attack him (see 14:1-6).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> With
this in mind, we can suggest an answer to our other questions as well.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>KEEPING A SECRET</span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though Moshe had told Bnei Yisrael of God's promise to take them to Eretz
Canaan, had the Egyptians heard this 'rumor', they would have scoffed at the
very thought. Could a multitude of slaves possibly organize themselves into an
independent nation? Could they survive the journey through the desert? Could
they conquer the kings of Canaan? Are there any neighboring lands as good as
Egypt? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> No
one was keeping any secrets. Even the majority of Bnei Yisrael felt that this
idea would lead to national suicide (see 14:12!). Why should the Egyptians
believe this 'rumor' any more than Bnei Yisrael did? Throughout Sefer Shmot
and Sefer Bamidbar, we find the people time and time again expressing their
desire to return to Egypt. As the "meraglim" (spies) themselves
later conclude, it is the only logical alternative (see Bamidbar 14:1-4). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Although
God's promise of a land 'flowing with milk and honey' (see 3:8,17) was
originally endorsed by the elders (see 4:29-31), only a short while later,
after their workload was doubled, these hopes fizzled out (see 5:1-21).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THEOLOGICAL SIGNIFICANCE<i><span style='font-style:italic'><o:p></o:p></span></i></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
addition to our explanation that God has no intention to fool Pharaoh, one
could even suggest that there is a certain thematic value in the fact that
Moshe's request from Pharaoh is specifically for 'religious freedom' and not
the right to emigrate. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
story of the Exodus, and hence God mission to Moshe at the ‘sneh’,
focuses on two independent issues:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1) To
redeem Bnei Yisrael from Egypt - to fulfill Brit Avot; </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2) To
'teach' Pharaoh and his country the lesson of 'ANI HASHEM' - that God of Israel
exists.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
His 'hitgalut' to Moshe at the 'sneh', God charges Moshe with the responsibility
of dealing with both issues.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
begin with the latter by asking a more basic question: why must Moshe confront
Pharaoh in the first place? If the entire purpose of Yetziat Mitzrayim is
simply to fulfill 'brit Avot' and take Bnei Yisrael to Eretz Canaan, why
involve Egypt in this process at all? Surely God could create circumstances
whereby Bnei Yisrael would emigrate without official Egyptian authorization.
For example, let God cause a sudden change in Egyptian policy, or make just one
miracle where all the Egyptians would fall asleep for 48 hours, etc. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [See
Ramban on 3:13 for an interesting perspective.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Nonetheless,
at the ‘sneh’ we see how God insists that Bnei Yisrael must receive
Pharaoh's permission to leave. Note how the psukim emphasize this point:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "Now
go, I have sent you to PHARAOH..." (3:10)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>and
Moshe responds:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "Who
am I that I should go to PHARAOH?..." (3:11).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Moshe's
confrontation with Pharaoh constitutes a critical element of God's plan. God
does not tell Moshe to 'trick' Pharaoh. Rather, Moshe must confront Pharaoh
over the fundamental issue of religious freedom - the basic right of any
people, especially an oppressed nation, to worship God. The fact that Pharaoh,
the king of Egypt - the world superpower and center of ancient civilization -
rejects this request shows that he considers himself above his fellow man. He
acts as though he himself is a god; God must therefore teach him (and any
future Pharaoh/monarch) the lesson of "ve-yad'u Mitzrayim ki ANI Hashem"
(see 7:5,9:16,11:9,14:4).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[One could suggest that the natural resources of Egypt,
especially the inestimable Nile River, granted power to the Egyptian people.
[See Yechezkel 29:1-3.] This power not only allowed their monarch to claim
divine power and authority, but also led Egypt to their self-proclaimed
privilege to oppress other nations - to act as though they were gods. It is
not by chance that the first plague strikes specifically the Nile River.]</span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>TWO PERSPECTIVES</span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Therefore,
from a universalistic perspective, the primary goal of Yetziat Mitzraim is that
Egypt - the center of ancient civilization - realize that God is above all Man
- "ve-yad'u Mitzraim ki Ani Hashem." Moshe must deliver this message
to the Egyptian people, in God's Name, directly to Pharaoh (as explained in
3:10-12, 18-20). The MAKKOT ensure that the Egyptians will ultimately
internalize this message.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Hence,
when Moshe is commanded to go to Pharaoh and demand Bnei Yisrael's right to
worship their God, it's not a 'trick', but rather a basic, human demand.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> On
the other hand, from Am Yisrael's perspective, the central purpose of Yetziat
Mitzraim relates to the fulfillment of God's covenant with the Avot, that Bnei
Yisrael return to Eretz Canaan in order to become God's special nation. As
Bnei Yisrael must prepare themselves for this redemption (as we will explain in
next week's shiur), Moshe must convey this message to them (see 3:7-9, 13-17).
Ultimately, this redemption will take place in wake of the events that unfold
once Pharaoh allows Bnei Yisrael to leave after the Ten Plagues. </span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold;font-style:italic'>FROM MAKKOT TO DIBROT</span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
conclusion, it is interesting to note the inter-relationship between these two
aspects of the Exodus.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we explained in Sefer Breishit, an ultimate goal of the Nation of Israel is to
establish a model society that can bring all mankind to recognize God. At
Yetziat Mitzrayim - when Israel becomes a nation - it is significant that Egypt
- the center of ancient civilization and the epitome of a society that rejects
God - must recognize God, specifically at the moment when Am Yisrael becomes a
nation.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Initially
(and unfortunately), this goal must first be achieved through force, by Moshe's
MATEH and God's TEN Plagues. Ultimately, when Israel becomes a nation in its
own land, this very same goal can be achieved in a more 'peaceful' manner -
i.e. through education - should Bnei Yisrael integrate the message of Moshe's
DIBUR and the principles of God's TEN Commandments.</span></font></p>
<p class=MsoNormal><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-style:italic'> shabbat shalom,<o:p></o:p></span></font></i></p>
<p class=MsoNormal><i><font size=1 face=Arial><span style='font-size:8.5pt;
font-style:italic'> menachem<o:p></o:p></span></font></i></p>
<i><font size=1 face=Arial><span style='font-size:8.5pt;font-family:Arial;
font-style:italic'><br clear=all style='page-break-before:always'>
</span></font></i>
<p class=MsoNormal style='margin-left:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'>FOR FURTHER IYUN<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>A. Hashem's
Response to Moshe's question - 3:12</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Before
presenting the various approaches taken to this pasuk let us first identify the
various problems that immediately arise. The pasuk reads, "He said, I
will be with you, and this shall be a sign that I have sent you, when you free
the nation from Egypt, you will serve God on this mountain." The
mefarshim must grapple with the following questions:</span></font></p>
<p class=MsoNormal style='margin-left:1.85pt;text-indent:15.15pt'><font size=1
face=Arial><span style='font-size:8.5pt'>Most urgently, as we discuss in the
shiur, is the issue as to how Hashem here responds to the concerns Moshe
expresses in 3:11: "Who am I, that I can go to Pharaoh and that I can take
Bnei Yisrael from Egypt?"</span></font></p>
<p class=MsoNormal style='text-indent:1.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To what does 'this' refer in the phrase, "this
shall be a sign that I have sent you"? Does it refer to the immediately
preceding clause - "I will be with you," that somehow Hashem's
"being with" Moshe serves as a sign? Or does it refer to the
immediately following clause, the nation's serving Hashem at this mountain
after leaving Egypt? How could Matan Torah serve as a sign that "I have
sent you"? Significantly, an 'etnachta', signifying a pause in the
sentence, appears under the word, 'shlachticha" ('that I have sent you'),
perhaps suggesting that the 'sign' refers to what was mentioned earlier, rather
than that which follows the 'etnachta'. Why does Moshe need a sign that Hashem
sent him; did he ever express any doubt that it was God who spoke to him? He
doubted only his ability to speak to Pharaoh and demand the release of the
slaves.</span></font></p>
<p class=MsoNormal style='margin-left:1.85pt;text-indent:15.15pt'><font size=1
face=Arial><span style='font-size:8.5pt'>A question that necessarily relates to
the previous questions: what does Matan Torah have to do with Yetziat
Mitzrayim? Why does Hashem mention it here to Moshe?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>It is important to bear all these questions in mind
when surveying the various interpretations. This will help us appreciate what
prompted each mefaresh to explain as he did.</span></font></p>
<p class=MsoNormal style='margin-left:1.85pt;text-indent:15.15pt'><font size=1
face=Arial><span style='font-size:8.5pt'>In the shiur we accept the Rashbam's
interpretation of the pasuk, that Hashem responds to Moshe's concerns by
telling him that a) He will ensure Moshe's permission to come before Pharaoh
and b) he would free Bnei Yisrael by 'fooling' Pharaoh into thinking that he
requests merely permission for a three-day trek into the wilderness to worship
Hashem.</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> Here is a brief survey of some other
explanations offered:</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo5'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>A. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Rashi, first
interpretation: The burning bush serves as a sign to Moshe that he will
succeed, since "I have sent you". Just as the bush was not consumed
by the fire in compliance with Hashem's will, so will Moshe succeed because he
performs Hashem's mission, which can never fail. The second half of the pasuk
refers to a second question that Moshe had asked: in what merit Bnei Yisrael
will be freed? Hashem responds that He will redeem them in the merit of their
eventual assembly at that mountain for Matan Torah.</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo5'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>B. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Rashi, second
interpretation: The clause, "this is the sign that I have sent
you…" bears no connection to the first part of the pasuk. Hashem
'parenthetically' informs Moshe that his success in freeing Bnei Yisrael will
serve as a sign of the fulfillment of a different promise - Matan Torah.</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo5'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>C. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Ibn Ezra (Peirush
Ha-katzar) cites an approach that completely separates the two halves of the
pasuk, before and after the etnachta. That is, "when you leave Egypt you
will serve God" is merely additional information that does not address
Moshe's concern. Within this approach, Ibn Ezra cites two versions. According
to the Geonim, Hashem's 'being with Moshe' will serve as a sign, while the
anonymous 'acheirim' view the miracle of the burning bush as the sign (recall
Rashi's first interpretation). Either way, it seems, these phenomena serve as
a sign "that I have sent you." As Ibn Ezra notes, however, Moshe
never doubted Hashem's having sent him (as noted earlier). Additionally, we
should add, this approach leaves unresolved the question as to why Hashem makes
mention of Matan Torah in this context.</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo5'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>D. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Ibn Ezra himself (in
his Peirush Ha-katzar) suggests a somewhat revolutionary pshat, claiming
(though somewhat cryptically) that the word 'ot', generally translated as
'sign', here means 'purpose'. Hashem thus informs Moshe that the purpose of
His taking Bnei Yisrael from Egypt is for them to stand at Har Sinai and
receive the Torah. Ibn Ezra does not explain why Hashem suddenly mentions this
now, rather than when He initially instructed Moshe to go to Pharaoh.</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-align:justify;text-indent:
-18.0pt;mso-list:l4 level1 lfo5'><![if !supportLists]><font size=3
face="Times New Roman"><span style='font-size:12.0pt;font-family:"Times New Roman"'><span
style='mso-list:Ignore'>E. <font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font><![endif]><span
dir=LTR>Ramban understands the reference to Matan Torah as Hashem's assurance
to Moshe that Bnei Yisrael will agree to go to Canaan. Moshe was concerned
that the people would refuse to go in fear of the nations they would have to
fight upon entering the land. Hashem thus tells Moshe that the nation will first
worship Him on that mountain, and there they will accept the mitzvot and Moshe
as their leader. They will then follow him to Canaan. (One version of the
Seforno's commentary on our pasuk has him adopting this explanation - see
footnotes on the Seforno in the Torat Chayim Chumash.) Although Ramban does not
make it clear how this serves as a 'sign', he likely refers to Rambam's reading
of this pasuk, as he explains in Hilchot Yesodei Ha-Torah 8:6. Ramban there
writes that Matan Torah served to firmly establish Bnei Yisrael's faith in
Moshe as Hashem's prophet. Thus, it serves as a 'sign' to Bnei Yisrael
"that I have sent you".</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo5'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>F. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Seforno explains the
opening phrase, "I will be with you," as meaning that Hashem will
guarantee the fulfillment of every one of Moshe's predictions. This will serve
as a sign to one and all - Bnei Yisrael and the Egyptians - that Hashem has
sent Moshe to free the slaves. As for the mention of Matan Torah, Seforno
follows Rashi's approach, that Hashem here informs Moshe that the merit of
Matan Torah renders Bnei Yisrael worthy of redemption.</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo5'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>G. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Abarbanel - first
approach: Like one view mentioned earlier, this approach identifies the burning
bush as the sign. It serves as a sign to Moshe that Hashem will assist him in
his meetings with Pharaoh. In this approach, Abarbanel suggests two possible
explanations of the second half of the pasuk: the Ramban's explanation, that
Matan Torah will give Bnei Yisrael the confidence and hence the willingness to
go to Canaan, and Rashi's interpretation, that Matan Torah renders them worthy
of deliverance from Egypt. (Abarbanel expresses his preference for this first
approach.)</span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo6'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>H. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Abarbanel - second
approach: The prophecy Moshe now received serves as sign for him that God will
accompany him to Pharaoh such that he will succeed. The mention of Matan Torah
responds to another question of Moshe, which he expressed when said,
"… and that I will take Bnei Yisrael out from Egypt." Moshe
here asks the question that, as we discuss in the shiur, many among Bnei
Yisrael probably asked: why must they leave Egypt at all? Why can't Hashem
simply free them from bondage without taking them from Egypt? To this Hashem
responds that they must serve Him, and this worship cannot take place in Egypt,
given the widespread idol worship in the country; Moshe must therefore take
Bnei Yisrael out of Egypt to worship Hashem in the wilderness. </span></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-18.0pt;mso-list:
l4 level1 lfo6'><![if !supportLists]><font size=3 face="Times New Roman"><span
style='font-size:12.0pt;font-family:"Times New Roman"'><span style='mso-list:
Ignore'>I. <font size=1 face="Times New Roman"><span style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Abarbanel - third
approach: Moshe had questioned his ability to undertake this mission on the
basis of his lowly stature. Hashem responded that He will accompany Moshe, and
his lowly stature will itself serve as a sign to Hashem's having sent him; a
simple, old man could not defy Pharaoh and lead a multitude out of Egypt
without Hashem's help. For this very reason, Bnei Yisrael will serve Hashem
after leaving Egypt, rather than worship Moshe himself, as they will clearly
recognize the Almighty's hand in this process.</span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>==</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
should note that all these approaches give rise to the problem of "ikar
chaser min ha-sefer", that Hashem seems to have omitted the primary
component of His message to Moshe in this pasuk. This is characteristic of
very difficult and ambiguous psukim. Since the pasuk makes little sense as
written, the mefarshim have no choice but to read external information into the
text in order to make it comprehensible.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
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