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<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 align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>PARSHAT </span></font></b><b><font
size=2><span style='font-size:10.0pt;letter-spacing:-.15pt;font-weight:bold'>VA’ERA
-- </span></font></b><b><i><font size=2><span style='font-size:10.0pt;
letter-spacing:-.15pt;font-weight:bold;font-style:italic'>"ANI
HASHEM"</span></font></i></b><b><font size=2><span style='font-size:10.0pt;
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'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Should
Bnei Yisrael's redemption from slavery be 'unconditional'? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> According
to God's original promise to Avraham Avinu at Brit Bein ha’Btarim (Breishit
15:13-15), it certainly seems that way. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Furthermore, the opening lines of Parshat Va’era also
leave us with this impression that the forthcoming redemption will be
unconditional – after all, could God have any higher expectations from a
nation that had endured so many years of oppression?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In the following shiur, we re-examine those psukim
(i.e. Shmot 6:2-9) - to show how and why Israel's redemption from Egypt emerges
as a more ‘reciprocal’ process.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><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'>INTRODUCTION <o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>* <b><span style='font-weight:bold'>INFORM</span></b>
Bnei Yisrael that God has come to fulfill His promise to the Avot to take them
to Eretz Canaan.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>AND</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>* <b><span style='font-weight:bold'>ORDER</span></b>
Pharaoh to allow Bnei Yisrael to journey a three day distance into the desert -
to worship their God.</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>At first glance, Moshe's mission to Pharaoh appears to
be much more difficult than his mission to Bnei Yisrael. After all, Moshe must
<b><span style='font-weight:bold'>convince</span></b> the Egyptian ruler to do
something against his will; while Bnei Yisrael need only to be <b><span
style='font-weight:bold'>told</span></b> 'good tidings'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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!</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To explain how and why, we must first consider the
setting as Parshat Va’era begins. </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'>GETTING BETTER, OR GETTING WORSE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
from Parshat Shmot, how Bnei Yisrael immediately believed Moshe's tidings of their
forthcoming redemption:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"...and the people believed that God had come to
redeem His people..." (see 4:29-31). </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,
this initial enthusiasm quickly turned bitter after Pharaoh doubled their
workload (in reaction to Moshe’s opening request /see 5:18-21).
Understandably, the people accuse Moshe - their new leader - for aggravating
their condition; whereupon Moshe turns to God in prayer, asking:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"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).</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 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>1) What God tells Moshe (see 6:2-5), and hence:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>2) What Moshe must tell Bnei Yisrael (see 6:6-8).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.]</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'>ANI HASHEM<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'> </span></font></b>Review the opening line of God's
response to Moshe (see 6:2), as it appears to contain a rather superfluous
statement:<o:p></o:p></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Elokim spoke to Moshe, and told him: <b><span
style='font-weight:bold'>ANI HASHEM</span></b>". </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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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".</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'> Similarly,
the message that God instructs Moshe to convey to Bnei Yisrael begins (and
ends!) with this same statement of ‘ANI HASHEM’ (see 6:6-8). To
clarify this, note our emphasis of this point as we quote these psukim:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Therefore, tell Bnei Yisrael: </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>ANI HASHEM</span></font></b>,</p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>and I will take them out from their
suffering in Egypt...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>and I will save them from their
enslavement, </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>and I shall redeem them with an
outstretched arm....</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>and I shall take them for Me as My Nation</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>and I will be their God... then they
shall know that:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>ANI HASHEM ELOKEICHEM <o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>who has taken them out of Egypt. </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>And I will take them to the Land... </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>and I will give it to them as an inheritance...</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> ANI HASHEM." <o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:51.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'> (see 6:6-8, 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'> Clearly,
God wants Bnei Yisrael to hear this 'message' of "Ani Hashem". But how
does this ‘statement’ answer the people's complaint? Would the repetition
of this phrase, together with yet another promise of redemption lighten their
workload? </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Recall, Bnei Yisrael never asked for redemption, they
simply desired less work! (see 2:23)]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>As we see in the next pasuk, this message did not
convince them, and precisely for this reason - that it did not alleviate their
heavy workload:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Moshe spoke these words to Bnei Yisrael, <b><span
style='font-weight:bold'>but they did not listen</span></b> to Moshe, due to
their crushed spirit and <b><span style='font-weight:bold'>their hard labor</span></b>".
(see 6:9).</span></font></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'> So
what was the purpose of God’s message of “Ani Hashem”, if it
didn’t work?</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'>A STATEMENT, or A COMMAND?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
answer this question, we contend that the phrase 'ANI HASHEM' (in the context
of these psukim) should not be understood as simply a '<b><span
style='font-weight:bold'>statement' – </span></b>promising imminent
redemption, but rather as a '<b><span style='font-weight:bold'>command to
accept Hashem</span></b>' – i.e. demanding improved behavior – <b><span
style='font-weight:bold'>to enable redemption!</span></b></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Even though this interpretation may not appear to be
the simple meaning of this phrase, a careful reading of this entire section in
Sefer Shmot, with a little help from Sefer Yechezkel, will help us prove this
conclusion.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To do so, let's take a careful look at Bnei Yisrael's <b><span
style='font-weight:bold'>response</span></b> (in 6:9) to God's message (in
6:6-8):</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Moshe relayed this [message] to Bnei
Yisrael...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>- ve'<b><span style='font-weight:bold'>lo SHAM’U </span></b>el
Moshe mi'kotzer ruach u'm'avoda kasha-</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>But they did not LISTEN to Moshe, due to their crushed
spirits and hard work. (see 6:9).</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
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.</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'>'TO BELIEVE' OR 'TO OBEY'?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
interpret the phrase "ve-lo SHAM’U", let’s consider the
possible meanings of the verb “lishmoa”, which can imply to either hear;
comprehend; listen, or obey – and contemplate how it would relate to the
context of these psukim:</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'>* They
did not <b><span style='font-weight:bold'>HEAR</span></b> what Moshe said.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>That can't be its meaning in this pasuk, as they
obviously <b><span style='font-weight:bold'>heard</span></b> what Moshe said.
[If not, he could have simply raised his voice, and repeated it again.] </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'>* They
did not <b><span style='font-weight:bold'>COMPREHEND</span></b> what he said.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This would also seem unlikely, for nothing in Moshe's
statement seems particularly complex or intellectually demanding.</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'>* They
did not<b><span style='font-weight:bold'> PAY ATTENTION</span></b> to what
Moshe told them.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based on its context, this seems to be the simplest
understanding; the problem only being that this is not what the word
"sham’u" usually implies. </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'>* They
did not <b><span style='font-weight:bold'>BELIEVE</span></b> (or accept) what
Moshe told them.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Even though this is the popular interpretation (of this
pasuk), this translation is problematic as well, for the Torah should have used
the phrase “ve-lo he'eminu”, as this is the word Chumash usually
employs to describe belief – just as it did to describe Bnei Yisrael's
original belief in God's first promise of redemption - see 4:30-31.</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'>* They
did not <b><span style='font-weight:bold'>OBEY</span></b> what Moshe told them.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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! </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>Or did they? </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To explain how and why the statement of ANI HASHEM
could be understood as a commandment – that must be obeyed; we must study
a parallel source that describes these same events, as recorded in the book of Yechezkel.</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'>A PROOF FROM YECHEZKEL<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[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.]</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'> 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. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[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.]</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'> In
response to their inquiry, God tells Yechezkel that the people need to hear
rebuke (rather than 'good tidings' /see 2:4).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.] </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And you shall say to them... on the day that I
chose Israel ... [<i><span style='font-style:italic'>va-ivada lahem -</span></i>]
when I made Myself known to them in the land of Egypt... and I stretched out My
Hand to them saying ANI HASHEM ELOKEICHEM”. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>[Compare with Shmot 6:3 & 6:6]</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"... on that same day ["<i><span
style='font-style:italic'>nasa’ti et yadi"] </span></i>I lifted out
My Hand to take them out of Egypt into a land flowing with milk and
honey" (Yechezkel 20:5-6),</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> [Compare with Shmot 6:8 and 3:7-8].</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Note especially the repetition of the phrase of ANI
HASHEM as well as "ve-<b><span style='font-weight:bold'>lo avu l'shmo'ah</span></b>".</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'>TAKING 'EGYPT' OUT OF THE JEWS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
the most important piece of information in these psukim, that (for some reason)
were left out of Sefer Shmot, is the COMMANDMENT that God had given Bnei
Yisrael at that time:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And I said to them [at the time of Yetziat
Mitzrayim]: -</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>“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).</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 style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>“But they REBELLED against Me -'<b><i><span
style='font-weight:bold;font-style:italic'>ve-lo avu liSHMOA eilai</span></i></b>'
- and they did not want to listen to Me (i.e. <b><span style='font-weight:bold'>obey</span></b>)
- 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).</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[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.]</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'> 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
'committed partner' in this relationship.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
this understanding is correct, then Bnei Yisrael's response of "ve-lo
sham’u el Moshe" could definitely be understood that ‘they did
not OBEY’ – for they rebelled against God (as Yechezkel explained) continuing
their evil ways by clinging to their Egyptian culture! </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'>A LOGICAL ‘KAL VA-CHOMER’<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Additional
support for this interpretation [that they did not ‘obey’] can be
inferred from the next three psukim that follow in Parshat Va’era:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Then God told Moshe, go speak to Pharaoh... that
he should SEND Bnei Yisrael from his land. [Clearly, a command!]</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, Moshe
retorted [employing a ‘kal va-chomer’], saying: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"hein Bnei Yisrael LO SHAM’U eilai – [If
even B.Y. did not 'listen' to me] – ve-eich YISHMA'ENI Pharaoh - why
should Pharaoh 'obey' me?" (see 6:10-12).</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'> As
you review this pasuk in Hebrew, note how the Torah uses the word
‘sham’u’ on each side of the ‘kal va-chomer’. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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). Therefore, 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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In other words, the ‘kal va-chomer’ implies:”
Why should Pharaoh OBEY me, if Bnei Yisrael did not OBEY me!" </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'> Once
again, we find proof that the phrase ‘ve-lo sham’u’ in 6:9
should be understood as: Bnei Yisrael did not<b><span style='font-weight:bold'>
obey</span></b>.</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'>TO KNOW or TO INTERNALIZE <o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based to this conclusion, “ANI HASHEM” must
now be understood as a <b><span style='font-weight:bold'>command</span></b>;
and not as a <b><span style='font-weight:bold'>statement</span></b> (as we
originally assumed). In this context, ”Ani Hashem” encompasses much
more than pure intellectual knowledge, rather it constitutes a precept that
must be INTERNALIZED – and hence requires the rejection of any other god.
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>As
Parshat Va’eyra begins, Moshe Rabeinu has been charged with the
responsibility to become an ‘educator’, and not simply the bearer
of good tidings. In this capacity, he must help prepare Bnei Yisrael for their
redemption – by changing their ignoble culture – leading them in the
path of God. It will also remain as his primary job for the next forty years!</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 FIRST TWO ‘DIBROT’<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This interpretation can help us appreciate the deeper
meaning of the first two of the Ten Commandments that Bnei Yisrael receive when
they arrive at Har Sinai.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>The
first commandment: "ANOCHI HASHEM ELOKECHA asher HOTZEITICHA me-eretz
Mitzrayim..." (see 20:2-3, compare w/6:6!) is simply a more emphatic form
of “Ani Hashem”; and the next commandment: "lo yihiyeh lachem
elohim acherim al panai..." - not to follow any other gods –
reiterates this warning that accepting God requires the rejection of decedent
cultures. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This may also explain why some commentators consider
Anochi and Lo Yihiyeh as one commandment, for the first statement automatically
implies the second (like two sides of the same coin)! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though Bnei Yisrael did not internalize this ‘commandment’ of ANI
HASHEM before they left Egypt (as 6:9 implies), as God had hoped; their
redemption process would not be complete until they do – as will unfold
in the events that follow in the rest of Chumash.</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'>A DIFFICULT MISSION<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>From this perspective, Moshe's mission to Bnei Yisrael becomes
more difficult than his mission to Pharaoh. His assignment involves not only
informing the people, but also EDUCATING them - to prepare them for their
redemption. Just as Pharaoh must be convinced to recognize God, Bnei Yisrael
must be convinced that they must become worthy for their redemption by God. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
interpretation can also explain the interesting wording of God's response to
Moshe's objection in 6:11-12: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Then God spoke to Moshe & Aharon, and
COMMANDED them [va-yetzavem] <b><span style='font-weight:bold'>TO</span></b>
Bnei Yisrael AND TO Pharaoh the king of Egypt to take Bnei Yisrael out of
Egypt" (6:13).</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'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [See
Ramban's interpretation of this pasuk!]</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'>SOME HELP FROM SEFER VAYIKRA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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’:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And God spoke to Moshe: speak to Bnei Yisrael and
TELL them ANI HASHEM! </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>Do not act as the Egyptians do... and
do not follow their customs. Follow My laws instead... for ANI HASHEM
ELOKEICHEM. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Keep My laws, for by them man lives... ANI HASHEM"
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> (see
Vayikra 18:1-5).</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'> 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.</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'>A THEME IN SEFER SHMOT<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Therefore,
even before Bnei Yisrael leave Egypt, they must offer a special Korban [Pesach]
to affirm their faithfulness. [See our TSC 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:</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 - 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).</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[This topic will be discussed in greater detail in our
shiur on Parshat Beshalach.]</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'> Finally,
immediately upon their arrival at Har Sinai, God again demands as a
PRE-REQUISITE for receiving the Torah a similar 'pledge of allegiance':</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And now, IM SHAMO’A TISHME'U BE-KOLI - if
you agree to obey My instruction and keep My covenant..." (see 19:3-6).</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'> Of
course, this time Bnei Yisrael agree to follow God and 'listen' [obey] to
whatever He may command them (see 19:7-8). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</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'>ELIYAHU AT LEIL HA-SEDER<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"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." </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
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? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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’.</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'> shabbat
shalom,</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> menachem</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'>===================<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'>FOR FURTHER IYUN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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!</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'>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).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Note how his commentary on what transpires in Sefer
Shmot is based on what is described in Yechezkel chapter 20!</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</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'>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</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>. See
also Yirmiyahu 29:10-14, and relate it to the above shiur!</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'>ADDITIONAL NOTES AND SOURCES<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'>The Forty-nine ‘sha'arei tum'a’<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>"Ve-lo
Sham'u El Moshe" (6:9)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </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'>VE-LO SHAM’U EL MOSHE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BELIEVE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PAY ATTENTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>CONSOLATION<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Malbim (on our pasuk) explains along these lines, as well, that Moshe here was
to console Bnei Yisrael, but did not succeed.</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'>TESHUVA IN EGYPT<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</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'>‘Ani
Hashem’ </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
centrality of this phrase within this opening unit of Parshat Va’era is
demonstrated by Nechama Leibowitz (<i><span style='font-style:italic'>Studies</span></i>,
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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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’?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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!"</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
list here three alternative explanations that appear in the Midrashim and
mefarshim as to the meaning of ‘Ani Hashem’ in this context:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).</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'>"Va-yetzavem El Bnei Yisrael…" (6:13)<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Three
other general approaches to this pasuk appear in the mefarshim:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.) </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</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'>Inviting Eliyah Hanavi to the Seder<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</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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