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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><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>PARSHAT
VA'ERA – ‘Ani Hashem’ </span></font></i></b><b><font size=1><span
style='font-size:8.0pt;font-weight:bold'>Part Two</span></font></b><b><i><font
size=2><span style='font-size:10.0pt;font-weight:bold;font-style:italic'> <o:p></o:p></span></font></i></b></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><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'>We began our shiur on Parshat Va’era, noting how
God's opening words to Moshe Rabeinu (see 6:2-5) serve as an introduction to
the message that he must deliver to Bnei Yisrael (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'>Part One focused on God's message to Bnei Yisrael,
explaining how and why it should be understood as a commandment (and not just
information). In Part Two, we return to God’s introductory comments to
Moshe, to explain why they form the ‘prophetic background’ for that
commandment. </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'>INTRODUCTION - A 'DOUBLE MENTION'<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'>Let’s begin by taking a careful look at what God
tells Moshe Rabeinu at the beginning of the Parsha, paying careful attention
to how and when the word “brit” [=covenant] is mentioned:<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'>"And Elokim spoke to Moshe, telling him I am
Hashem. And I appeared to Avraham, Yitzchak & Yaakov using the Name KEL
SHADAI, but My Name HAVAYA, I did not make known to them.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>** And also I had established [upheld?] My BRIT with
them [the Avot] to give them the land of Canaan... <o:p></o:p></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 style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>** And I have also heard the cries of Bnei Yisrael, for
Egypt is oppressing them, and I have remembered My BRIT.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:51.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Therefore, tell Bnei Yisrael...ANI HASHEM" (6:2-6)<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'> The
word "brit" is mentioned twice in these psukim, but its not clear what
specific covenant this refers to. <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'>To answer this question, we must return to our study of
Sefer Breishit and recall that God had established two covenants with Avraham
Avinu: <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> * Brit
Bein ha-btarim (see Breishit 15:1-20);<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Recall how this covenant was given b'shem Havaya.] <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> * Brit
Mila (see 17:1-14),<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [Recall
how this covenant was given b'shem Elokim.]<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'> Even
though both covenants focused on God's promise to Avraham of 'zera' [numerous
offspring] and 'aretz' [the Land of Israel], each covenant related to a different
aspect of God's future relationship with the nation of Israel.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
review the main aspects of each covenant.<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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BRIT BEIN HA-BTARIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we explained in our shiurim on Sefer Breishit, "brit bein ha-btarim"
forecasted the long historical process by which Avraham's offspring would
become God's Nation. <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'>"And Hashem (be-shem Havaya) said to Avram: Know
well that your offspring shall be strangers in a LAND NOT THEIRS, and they
shall be ENSLAVED and OPPRESSED, for 400 years...and that nation that oppresses
them I will punish, and afterward they SHALL GO FREE with GREAT WEALTH...
[This won't happen in Avraham's lifetime] only the fourth generation will
return here, for the sin of Emorite will not be complete until then... <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'>On that day God made a <b><span style='font-weight:
bold'>covenant</span></b> to Avram saying: To your offspring I assign this
land..." (see 15:13-18) <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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In contrast to all other nations, who begin as a group
of people who share a common land - and then become a nation; God's special
nation is destined to become a nation 'in someone else's land' ["baretz lo
lahem"] - through common suffrage ["v'avdu v'inu otam"], and
only afterward will they attain sovereignty of the Land of Canaan (and only
after the original nations living there deserve to be expelled for their bad
behavior ["ki lo shaleym avon ha'Emori ad heyna"]).<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'> In
this manner, "brit bein ha'btarim" sets the framework for the set of
historical events that will later unfold in Sefer Shmot. Note however, that
this covenant did not specify 'who' [specifically] this 'other nation' will be;
nor did it describe how intense that affliction would become. [See Rambam
Hilchot Teshuva chapter six. See also Seforno's commentary on the first
chapter of Sefer Shmot!]]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though Sefer Breishit did not explain why this entire historical process was
necessary, it becomes rather clear from Sefer Shmot (and later on in Sefer
Devarim) that this 'suffering in Egypt' was supposed to sensitize the nation of
Israel in such a manner, that when they become a sovereign nation - they would
be sure to treat their 'strangers' & the downtrodden in a proper manner.
[See for example, Shmot 22:20 and 23:9, and Devarim15:12-15, 24:17-22 etc. etc.
]<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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BRIT MILA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Many
years after "brit bein ha'btarim", but immediately before Avraham
fathers his first child, God (b'shem Elokim) enters into another covenant,
including once again the promise of 'zera va-aretz':<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'>"Avram was 99 years old, and God appeared to him
saying I am KEL SHA-DAI, HITHALEYCH L'FANEI v'HEYE TAMIM - walk before Me and
be perfect. And I will make a covenant between Me and you... <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'>"...And I will uphold/establish My covenant with
you - "<b><span style='font-weight:bold'>lihiyot lachem le-Elokim</span></b>"
- and for your offspring after you...and I have given you and your offspring
'eretz megurecha' - the land that you are living in - the land of Canaan... and
<b><span style='font-weight:bold'>I will be for them their God</span></b>..."
(17:7-8).<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'> In
this covenant we find an emphasis on God's special relationship with Am Yisrael
on more personal level. Its key phrase - "lihiyot lachem le-Elokim"
[to be a close God for you] reflects a type of 'partnership' - He will be our
God (and hence look after our special needs), and we will become His people -
to represent Him before other nations (see 17:3-4, based on the themes of God's
earlier promises in 12:1-3).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
other words, Brit Mila describes a relationship where God and Am Yisrael will
work as a 'team'. Bnei Yisrael will serve as God's agent, keeping His
commandments. In return, God will oversee their daily needs. <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'>For example, a more detailed framework for this
relationship is described by the 'tochacha' in Vayikra chapter 26. [Note
textual parallel to brit Milah in 26:9 & 26:12.] Should Bnei Yisrael
diligently keep God's mitzvot, He will assure ample rain and produce, while
guaranteeing safe and secure borders. On the flip side, should they fail to be
loyal in this partnership, God will need to punish them (until they obey once
again).<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'>[It should be noted that the actual mitzva of 'mila'
[circumcision] is not the covenant itself; rather that mitzva serves as symbol
of this covenant - an “ot brit” - a constant reminder of this
special relationship.] <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'><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'>HOW THEY DIFFER<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though each covenant complements the other, each 'brit' remains distinct. In
regard to God's different Names in each covenant - Ramban [on Breishit 17:1]
explains how this reflects a different 'mode' of God's behavior within the
framework of each 'brit'. In 'brit mila' (shem Elokim] God's relationship
manifests itself through natural events [what he refers to as 'hashgacha
nisteret']. It was within this framework that God had looked after the needs
of the Avot, and came to their rescue; but even if there was a need for a
miracle, it took place in a 'hidden' manner. In contrast, within the framework
of 'brit bein ha-btarim' - given be-shem Havaya - God may act in a more
miraculous fashion, as was the case in our redemption from Egypt ['hashgacha
nigleit'].<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [See
Ramban on Breishit 17:1 and Shmot 6:3.]<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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>A TRADITION PASSED DOWN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> From
our above explanation, we would certainly expect for the entire process of
redemption from Egypt to relate to 'brit bein ha-btarim'. Nonetheless, we will
show how there maybe an aspect of 'brit mila' involved as well.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
explain:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
God's final 'hitgalut' to Yaakov as he left Eretz Canaan on his way to see
Yosef in Egypt (see TSC shiur on Parshat Vayigash). At that time, God [be-shem
Elokim] had promised Yaakov that He would be WITH HIM in Egypt, make his
offspring a great nation there, and one day eventually bring them back (see
46:3-4). Yaakov passed this tradition on to Yosef (see 48:21), and later (at
the conclusion of Sefer Breishit), Yosef passes this tradition to his brothers:<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'>"Pakod yifkod ELOKIM etchem... - God will surely
remember you and bring you up from this land to the land that He promised on
oath to Avraham, Yitzchak, and Yaakov" (50:24).<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'> Based
on this promise alone, and within the framework of BRIT MILA, Bnei Yisrael can
(and should) expect God, b'shem Elokim, to look after their needs in Egypt and
eventually tell them when to return to Eretz Canaan. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
contrast, "brit bein ha-btarim" foresees a severe oppression in a
foreign land, followed by a glorious redemption (including the punishment of
the oppressor and the attainment of great wealth), culminating with the
conquest of the Promised Land. However, this BRIT does not specify either
where this foreign land is, or when the '400 year clock' starts ticking.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Nonetheless,
within the framework of this covenant, Bnei Yisrael have ample reason to expect
a miraculous redemption [b'shem Havaya] from their oppression in Egypt.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Hence,
it is logical to assume that both these traditions were ingrained in the heart
and soul of Bnei Yisrael in Egypt, as they were passed down from generation to
generation. Even though their slavery in Egypt intensified, Bnei Yisrael
patiently waited for their redemption, as promised by God according to either
one or both of His covenants. <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'>[See Shmot 3:13-17, where Moshe Rabeinu anticipates
that Bnei Yisrael will ask: 'Which Name of God' has promised to redeem us? -
See also Rashbam's amazing commentary on those psukim.]<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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>TWO BRITOT IN PARSHAT VA'ERA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> With
this background, we can return to the opening psukim of Parshat Va'era in order
to show how God, in his conversation with Moshe Rabeinu, refers to BOTH of
these covenants: <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> First
note how the opening pasuk constitutes a 'fitting' introduction:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>6:2 "And ELOKIM spoke to
Moshe and said to him I am HAVAYA"<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
how shem Elokim introduces shem Havaya!<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Compare with the opposite phenomena in the opening
psukim of Brit Mila / see Breishit 17:1-3!]<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 style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>6:3 "And I appeared to
Avraham Yitzchak & Yaakov as Kel Shakai, but in MY Name HAVAYA I did not
make Myself known to them" <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:16.75pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Although God had appeared (be-shem Havaya) numerous
times to the Avot, He had never performed miracles for them in the eyes of other
nations ('hashgacha nigleit'). Instead, He watched over them from the
perspective of shem Elokim, (alternately - shem Kel Shakai, i.e. 'hashgacha
nisteret'):<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [Be
sure to see Ramban on this pasuk!]<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'>[One could also suggest that these words may allude to
how the forefathers diligently followed God's commands of "hithaleych
l'fanei v'heye tamim" - and hence did not need miraculous intervention,
nor severe punishment - to encourage improved behavior.]<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'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
contrast, God now informs Bnei Yisrael that they will soon witness a level of
God's providence that the Avot themselves did not see! As background, God
first reminds them:<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 style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>6:4 "I also established
My covenant [-BRIT MILA-] with them [the Avot] to give them the LAND OF
CANAAN..." <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'> Based
on an obvious textual parallel with Breishit 17:7-8, the covenant described in
this pasuk clearly must be 'brit Mila' (see Rashi on this pasuk)! Even though
that covenant remains in the 'background', God now explains how Bnei Yisrael's
present predicament in Egypt relates to another covenant as well:<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'>6:5 "I
have NOW heard the cries of Bnei Yisrael, for Egypt is OPPRESSING them, and I
have remembered My COVENANT."<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'> Clearly
the covenant referred to in this pasuk must be 'brit bein ha-btarim' [again,
see Rashi!]. In addition to the obvious thematic connection, textual proof can
be found as well when we compare this pasuk with Breishit 15:13-14, noting the
parallel to "va-avadum ve-inu otam". With this background from
'Sefer Breishit', God now instructs Moshe concerning what he must now tell Bnei
Yisrael:<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 style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>6:6 "Therefore, tell
Bnei Yisrael that I am HAVAYA, and I will take them out... and save them from
their BONDAGE, and I will redeem them with an outstretched hand and GREAT
PUNISHMENTS (e.g. the Ten Plagues)" [Bein Ha-btarim]<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'> The
word 'lachen' - therefore - connects this forthcoming statement with the
background in 6:2-5. Because God is coming to fulfill His covenants, God first
mentions ANI HASHEM - for He has come to fulfill 'bein ha-btarim' (given
be-shem Havaya), and hence He will redeem them and punish their oppressor in a
miraculous manner, as promised in that 'brit'. However, in addition:<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 style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>6:7 "And I will take you
to be My people, and I will be your God..."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:51.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See and compare with Brit Mila, Breishit 17:7-8, noting
phrase: lihiyot lachem le-Elokim] <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:51.0pt'><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'>"And you shall know that: I am HAVAYA ELOKEICHEM
who is taking you out from your suffering in Egypt." <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'> This
pasuk appears to combine both covenants, as both are going to be fulfilled in
the process of Yetziat Mitzrayim. It also clearer alludes to what will take
place at the covenant at Har Sinai, as these verses form the opening line of
the Ten Commandments (see Shmot 20:1-3), which in itself serves as the
completion of "brit Milah".<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:16.75pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Note how this will all lead the fulfillment of God's
promise to make Avraham's offspring a nation in the land- <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:16.75pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> Therefore:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:-17.25pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>6:8 "And I will bring
you into the Land which I promised to give to Avraham Yitzchak and Yaakov [in
Brit Mila], and I will give it to you as a possession - 'MORASHA' ['yerusha',
as in Br. 15:7-8] for I am Havaya [Brit Bein Ha-btarim]." <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'> Recall
that the word YERUSHA was mentioned some five times in 'brit bein ha-btarim'!
This final promise confirms that when Bnei Yisrael will enter the land after
Yetziat Mitzrayim, it will entail the military conquest of the land, resulting
in Bnei Yisrael's sovereignty over the land.<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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BACK TO THE SNEH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
background can also explain several difficult psukim that we encountered in our
study of Moshe's conversation with God at the burning bush. For example,
recall that after God had given Moshe his mission to tell Bnei Yisrael that God
is now coming to redeem them, Moshe's first question was:<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'>"When I come to Bnei Yisrael and say to them 'The
God of your fathers has sent me to you' and they ask me 'WHAT IS HIS NAME?' -
what shall I say to them?" (see Shmot 3:13).<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'> What
provokes this question? Why is Moshe so sure that Bnei Yisrael will inquire as
to the nature of God's Name?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Based
on our shiur, this question is quite understandable. Moshe's query regarding
God's Name (in 3:13) relates precisely to these two family traditions. Moshe
is aware of their future redemption, yet they will want to know which Divine
Promise is being fulfilled at this time, i.e. will the redemption be only
be-shem ELOKIM (1), i.e. within the framework of Brit Mila, (as promised to
Yaakov); or will it ALSO be be-shem HAVAYA (2), within the framework of Brit
Bein Ha-Btarim. [See Ramban & Ibn Ezra on 3:13!]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Moshe's
question is not merely a technicality, it relates to the very nature of Yetziat
Mitzrayim:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
Bnei Yisrael's redemption is only be-shem Elokim (1), then they should expect a
natural process ('hashgacha nisteret'), similar to the manner in which Yaakov
was saved from Lavan (see Br. 31:9-13,24-29 & 48:15-16!). Furthermore,
they should not expect the Egyptians to be punished, nor to receive great
wealth [an important 'nafka mina'!]. Furthermore, if this is only 'brit mila',
then their redemption may a temporary salvation, for the full four hundred year
time period may not be over yet.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
if their redemption will also be be-shem Havaya (2), then Bnei Yisrael should
expect a miraculous process ('hashgacha gluya') including the punishment of
Mitzrayim, attaining great wealth, and finally the conquest of the fullest
borders of the Promised Land. By knowing which specific Name of God has come
to redeem His people, Moshe will be able to tell Bnei Yisrael more details
concerning the nature of the forthcoming redemption. <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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>I WILL BE WHAT I WILL BE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> With
this in mind, let's see how God answers Moshe's question. Note how God's
immediate answer appears at first to be quite vague:<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'>"'Eheyeh asher eheyeh' [I Will Be what I Will Be],
go tell Bnei Yisrael that 'Eheyeh' has sent you" (3:14). <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See Rashbam in 3:15 'zeh zichri' - for an amazing
'encrypted' explanation of this answer that follows perfectly according to our
discussion in this shiur! You'll have to 'decode' it to appreciate it.]<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'>God
expounds upon His answer in the next pasuk:<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'>"... Thus tell Bnei Yisrael: HAVAYA [who is]
ELOKEI AVOTEICHEM... has sent me... this is My Name..." (3:15).<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'> God
answers that He is coming not only be-shem Elokim, but also be-SHEM HAVAYA,
i.e. He has come to fulfill BOTH covenants! Accordingly, God instructs Moshe
to relay this message (3:16-17):<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'>"Gather the elders of Israel together and tell
them: HAVAYA [who is] ELOKEI AVOTEICHEM appeared to me... saying:<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'>(1) "PAKOD PAKADTI ETCHEM..."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [Brit
Mila/ see Br. 50:24]<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'>(2) "I will bring you up ME-ONI MITZRAYIM to ERETZ
HA-CAN'ANI E-'HACHITI..." <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [Brit
Bein Ha-Btarim / see Br.15:13,20)<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'> Next,
God instructs Moshe to take the elders with him to Pharaoh (this makes Moshe
the official representative of Bnei Yisrael) to demand that he allow Bnei
Yisrael to worship God in the desert (3:18). The fact that Pharaoh will not
agree (see 3:19) sets the stage for the fulfillment of two additional elements
of Brit Bein Ha-Btarim, namely punishing the oppressor and great wealth:
"I will stretch out My Hand and SMITE Egypt...after that he shall let you
go... When you go, you will not go empty handed: Each woman will borrow...
vessels of SILVER and GOLD and clothing [compare Br. 15:14]..."
(3:20-22).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> At
the conclusion of God's lengthy answer, Moshe still remains doubtful whether
Bnei Yisrael will truly believe that Shem Havaya has appeared to him (4:1). To
solve this problem, God (obviously now be-shem Havaya) provides Moshe with
several 'otot' (signs/ mini-miracles) to prove that a 'miraculous' redemption
is indeed forthcoming (see 4:2-9). <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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>AND YOU WILL KNOW THAT I AM HASHEM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we have shown, a deeper understanding of the purpose of the covenants that God
had made with Avraham Avinu can help us appreciate the necessity for the
miraculous nature of Yetziat Mitzrayim. The goal of the Exodus was not merely
to fulfill a divine promise to the forefathers. Rather, it was to prepare the
nation of Israel to become a nation that would know how to represent God in the
proper manner.<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'>The miracles of the Exodus, and in the Desert would
only be the first stage in this difficult process. In our study of Ma'amad Har
Sinai, we will show how the laws that Bnei Yisrael will receive at Har Sinai
will constitute the framework by which God's goals of "brit Avot" -
"lihiyot lachem le-Elokim" can ultimately become fulfilled.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Till
then, <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> shabbat
shalom,<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> menachem<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'>==================<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'>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'><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'>OT OR MOFET<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
background from the above shiur can help us understand why the first 'ot' that
Bnei Yisrael are given is the 'mateh' turning into a 'nachash' (see 4:2-5), in
contrast to the first 'ot' that Pharaoh is given of the 'mateh' turning into a
'tanin' (see 7:8-12). <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Pharaoh,
as he doesn't believe in God at all (see 5:2!), needs to be shown a 'MOFET'
(see 7:9) - a wonder - to prove that God exists and was the Creator of the
Universe. Therefore, the symbol of a 'tanin' is used, relating back to the
story of Creation (see Breishit 1:21). <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
contrast, Bnei Yisrael believe in God, yet they feel that God has neglected
them, for no one has come to redeem them.. Therefore, they require an 'OT' - a
sign - that God indeed has not forgotten them (see 4:1-2). The symbol of a
'nachash' is used, which may relate back to the story of the 'nachash' in Gan
Eden (see Breishit chapter 3). That story focuses on God's providence over
man, and the complex relationship of 'sechar ve-onesh' - [divine retribution].
In a similar manner, one can understand the other two 'otot' in 4:6-9; Moshe's
hand turning leperous (definitely a symbol of 'sechar ve-'onesh'), as well as
the contrast between life and death, as symbolized by water (life) turning into
blood (death).<o:p></o:p></span></font></p>
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