From tsc at bezeqint.net  Wed Jan  4 06:37:55 2006
From: tsc at bezeqint.net (Menachem Leibtag)
Date: Wed Jan  4 02:37:06 2006
Subject: [Par-new] Parshat Vayigash - shiur
Message-ID: <200601041136.CFQ50587@mr3.bezeqint.net>

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

                PARSHAT  VAYIGASH

	When Yaakov and family depart for Egypt, they appear
to be planning just a short visit, i.e. to see Yosef and to
survive the famine.  Yet, for some reason, they never return
to Eretz Canaan (not at least for the next several hundred
years)!
    Was life in Egypt simply too good?
	Could it be that the 'Promised Land' was not important
to them? Could it be that Yaakov's family did not care about
God's covenant with Avraham & Yitzchak? [Based on Breishit
26:1-4, it appears that they did care!]
	In the following shiur, we attempt to explain why
Yaakov and his family stay in Egypt, while laying the
groundwork for our study of the thematic transition from Sefer
Breishit to Sefer Shmot.

INTRODUCTION
    In Parshat Va'yigash, God speaks to Yaakov Avinu prior to
his departure to see Yosef in Egypt.  As this is the very last
time that God speaks to man in Sefer Breishit, we should
certainly expect for this "hitgalut" [revelation] to be
significant.
	However, to appreciate its importance, we must begin
our study with a quick review of the events that lead up to
this "hitgalut".
 
EVERYONE HAS A PLAN
	As we would expect, as soon as Yaakov hears that Yosef
is still alive, he immediately decides to go visit him:
"And Yisrael said... my son Yosef is still alive; I must go
and see him before I die" (see 45:28).

	Does Yaakov plan to return immediately to Eretz Canaan
after this visit?  Was there any reason why he shouldn't?
	Even though it is not quite clear what Yaakov's
original intentions may have been, Yosef had already informed
his brothers concerning the framework of his original
'invitation':
"... Quickly go up to my father and tell him, thus says your
son Yosef: God has made me master over all of Egypt.  Come
down to me, do not stay [in Canaan], for you should dwell in
the land of Goshen to be near me; you and your children...
	And I will provide for you there, for ANOTHER FIVE
YEARS OF FAMINE still remain, lest you PERISH, you and your
entire household..." (45:9-11).

	Clearly, Yosef intends for his family to stay for more
than just a 'long weekend'.  However, he makes no mention that
he intends that they make Egypt their permanent home.  It
seems more likely that his invitation is for five years, as he
states specifically "because FIVE years of famine still
remain, lest the family perish"! 
    What will be once the famine is over and economic
conditions in Canaan improve?  Most likely, Yaakov and his
family plan to (& should) return to their homeland.
	Even though Yaakov, Yosef, and the brothers may not
have been quite sure how long this visit would last, it
doesn't seem that any of them thought that it would be any
more than a 'visit' - and certainly not a full emigration.
God, however, had a very different plan in mind - a plan that
He reveals to Yaakov before his departure from Eretz Canaan. 

THE STOP AT BEER SHEVA
    To better appreciate God's plan, let's take a careful look
at what transpires when Yaakov and family stop at Beer Sheva,
on their way down to Egypt: 
"And Yisrael traveled with all that was his, and came to BEER
SHEVA, and he offered 'ZEVACHIM' (sacrifices, peace offerings)
to the God of his father YITZCHAK" (see 46:1).

	When studying this pasuk, several questions arise:
* Why does Yaakov stop specifically at BEER SHEVA?  In fact,
we could ask, why does he stop at all?
* Why does he offer these sacrifices specifically to the "God
of his father YITZCHAK"?  [Is He not the God of Avraham, as
well? / See 32:10 where Yaakov prayed to the God of both
Avraham AND Yitzchak!] 
* Why does he find it necessary at this time to offer
korbanot?
* Why does he offer specifically ZEVACHIM? 
* Why is Yaakov's new name - Yisrael - used in this pasuk?

	To answer these questions, we must first consider
Yaakov's predicament at this point in time.
	First of all, Yaakov is quite worried.  [To prove
this, simply note the opening words of God's response to
Yaakov's offering: "Don't worry..." (see 46:1-3).]
    The reason for his worry most probably relates to the fact
that he is now leaving Eretz Canaan.  Recall that his father
Yitzchak, even in times of famine, was not permitted to leave
the land:
"And there was a famine in the Land... and God appeared to him
(Yitzchak) and said to him: Do not go down to Egypt, stay in
the Land that I show you..." (see 26:1-3).

	At that time, God even explained the reason why
Yitzchak could not leave - because he was the 'chosen' son of
Avraham Avinu:
"... reside in this Land and I will be with you and bless you,
for to you and your offspring I have given these Lands, and I
will fulfill the OATH which I have sworn to Avraham..."
(26:3-4).

	Although Avraham himself was permitted to leave the
Land during a famine, Yitzchak, his CHOSEN son, was instructed
to stay in the Land.  Understandably, then, Yaakov has reason
to assume that God may not approve of this visit. 
    Even though Yaakov himself had once received permission to
leave Eretz Canaan (in Parshat Vayetze, see 28:10-20), his
situation then was quite different, as he faced immediate,
life-threatening danger (see 27:41-43).  And even then, Yaakov
still required divine reassurance that ALTHOUGH he was leaving
Eretz Canaan, God would continue to look after him and BRING
HIM BACK:
"And behold I will be with you and take care of you on your
journey, and I WILL BRING YOU BACK TO THIS LAND..." (28:15).
[Note that on that first journey from Eretz Canaan, Yaakov
also left specifically from BEER SHEVA (see 28:10)!]

	Now (in Parshat Vayigash), Yaakov's situation is quite
different.  Survival in Eretz Canaan, however difficult, is
still possible, as food could be imported from Egypt.
Furthermore, if it was so important for Yosef to see his
father, why couldn't Yosef come to visit Yaakov in Eretz
Canaan?  Was it absolutely necessary for Yaakov to resettle
his entire family in Egypt at this time?  On the other hand,
he and his entire family had received an open invitation from
his 'long lost son'.  How could he say no!
	Unquestionably, Yaakov has what to worry about.

APPLYING FOR AN EXIT VISA
	This analysis provides us with a simple explanation
for why Yaakov first stops in Beer Sheva  before departing to
Egypt.  As he fears his departure may be against God's will
(or possibly even threaten his 'bechira'), Yaakov stops to
pray to God, 'asking permission' to leave Eretz Canaan.
	Now we must explain why Yaakov stops specifically at
Beer Sheva.  The commentators offer several explanations:
 *	Rashbam (46:1) explains that Beer Sheva was the site
of Yitzchak's place of prayer.  [See 26:25, where Yitzchak
builds a mizbeiach in Beer Sheva.  Note also that God offers
him reassurance at that site - see 26:24!]
 *	Ramban (46:1) adds to Rashbam's explanation that
Yaakov chooses Beer Sheva to parallel his first excursion
outside Eretz Canaan (from Beer Sheva to Charan /see 28:10).
 *	Radak considers Beer Sheva the 'official' southern
border of Eretz Canaan, thus the appropriate place for Yaakov
to 'apply for an exit visa'. 
		[See also Seforno 46:1 (like Radak) and
Chizkuni.]

	Although each commentator quotes different sources to
explain why specifically Beer Sheva is chosen, they all concur
that Yaakov's primary worry is indeed his departure from Eretz
Canaan.

	This background also explains why Yaakov prays at this
time specifically 'to the God of YITZCHAK'.  Considering that
Yitzchak had not received permission (when he faced a very
similar situation), Yaakov now prays to 'the God of Yitzchak
[i.e. who did not allow Yitzchak to leave].  [See Radak &
Seforno.]
[Note that Ramban offers a different approach (based on what
he calls 'sod'), that Yaakov recognizes that his departure to
Egypt marks the beginning of the long historical process of
'brit bein ha-btarim' and hence their future enslavement by
the Egyptians.  Realizing that this process may entail
terrible suffering (including God's 'midat ha-din'), Yaakov
prays specifically to 'pachad Yitzchak', the manifestation of
God's providence through 'midat ha-din', in hope that his
children will suffer as little as possible.]

THE FIRST 'ZEVACH'
	Similarly, this backdrop can also help us understand
why Yaakov may have offered specifically 'zevachim'.
	Significantly, this is the FIRST instance in Chumash
where we find the offering of a 'zevach' to God.  As Ramban
(on 46:1) points out, until this time the children of Noach
(and Avraham as well) offered only 'olot'. 
[The technical difference between an 'olah' and 'zevach' is
quite simple.  In Sefer Vayikra we learn that an 'olah' is
totally consumed on the mizbeiach (chapter 1).  In contrast,
the meat of a 'zevach' - alternately referred to as 'shlamim'
(see Vayikra 3:1, 7:11) - can be eaten by the owner, while
only a small portion is offered on the mizbeiach.
Conceptually, its name -'shlamim' implies a certain 'shleimut'
- fullness or completeness, that this voluntary offering can
express a feeling of 'completeness' in one's relationship with
God.  Although it is unclear if at this time Yaakov actually
ate these 'zevachim', it is significant that the Torah refers
to them with the term 'zevach'.]

	There are three other seminal events in Chumash where
specifically 'zevachim' are offered:
1) The KORBAN PESACH (at Yetziat Mitzrayim)
	2) Brit NA'ASEH VE-NISHMA (at Ma'amad Har Sinai)
	3) YOM ha-SHMINI (the dedication ceremony of the
Mishkan).

	At first glance, these three examples appear to
involve joyous and festive occasions, quite the opposite of
Yaakov's current situation (worrying about leaving Eretz
Canaan).  However, if we look a bit more closely, all three
examples share a 'common denominator', which can help us
appreciate Yaakov's offering of 'zevachim' at this time.  Note
how each event marks the COMPLETION of an important process:

	1)  The KORBAN PESACH, called a "ZEVACH pesach
l-Hashem" (see Shmot 12:27), marks the COMPLETION of the
process of Yetziat Mitzrayim.  [See Shmot 11:1->12:14.  Note
also that Chazal include Korban Pesach under the general
category of 'shlamim'.]

	2)  At Ma'amad Har Sinai, Bnei Yisrael offer special
'zevachim' as part of the ceremony where they accept the
mitzvot:
"Moshe wrote down God's commandments, and then, early in the
morning, he set up a mizbeiach... and they offered ZEVACHIM,
SHLAMIM to God..." (Shmot 24:4-5).

 Here we find the COMPLETION and fulfillment of the ultimate
purpose of Yetziat Mitzrayim - Bnei Yisrael's readiness to
accept God's commandments. 
	
	3) On YOM ha-SHMINI, upon the COMPLETION of the
dedication ceremony of the Mishkan, Bnei Yisrael offer a
special korban 'shlamim':
"And behold on the 8th day, God commanded Moshe [to offer
special korbanot] ... and an ox and a ram for a SHLAMIM -
liZVOACH - to offer..." (see Vayikra 9:1-4)

	As the name 'shlamim' implies ['shaleim' = complete],
a ZEVACH SHLAMIM usually implies the completion of an
important process.  But if we return to Yaakov, what 'process'
is being completed with his descent to Egypt?  Why does Yaakov
offer 'davka' [specifically] ZEVACHIM?!
 	One could suggest that Yaakov's offering of 'zevachim'
relates to an entirely different perspective.  However anxious
(and fearful) Yaakov may have been prior to his journey to
Egypt, he was also very THANKFUL that Yosef is alive (and that
he even has the opportunity to visit him).  In this regard,
these 'zevachim' could be understood as a 'korban TODAH' - a
THANKSGIVING offering. [Note that the 'korban TODAH' is a
subcategory of 'shlamim' (see Vayikra 7:11-12).]
	By offering 'zevachim' at this time, Yaakov may
actually be thanking God for re-uniting his family.  

	Furthermore, considering that the purpose of Yaakov's
descent to Egypt was not only to visit Yosef, but also to
RE-UNITE his twelve sons, this journey could also be
considered the COMPLETION of the 'bechira' process.  Without
Yosef, the 'bechira' process was incomplete, as a very
important 'shevet' (tribe) was missing.  Now, by offering
'zevachim', Yaakov thanks God for re-uniting the family and
hence COMPLETING the 'bechira' process.

	Finally, this interpretation can also explain why the
Torah refers to Yaakov as YISRAEL in this pasuk.
	As we explained in our shiur on Parshat Vayishlach,
the name YISRAEL reflects God's choice of Yaakov as the FINAL
stage of the 'bechira' process.  In contrast to the previous
generations where only one son was chosen, ALL of Yaakov's
children have been chosen to become God's special nation.
Now, as Yaakov descends to Egypt to re-unite his twelve sons,
it is only appropriate that the Torah uses the name YISRAEL. 

THE END, AND THE BEGINNING...
	Even if we consider these 'zevachim' as a thanksgiving
offering (for the completion of the 'bechira' process), we
must still explain why Yaakov is fearful at this time.  Let's
take another look at God's response to Yaakov's korbanot:
"Then God spoke to YISRAEL... Fear not to go down to Egypt,
for I will make you there a GREAT NATION.  I Myself will go
down with you and I Myself will also BRING YOU
BACK..."(46:2-4)

	God's response adds an entirely new dimension to his
departure, a dimension that most likely catches Yaakov totally
by surprise:  Let's explain:
	Yaakov, we explained earlier, may have been planning
only a 'short visit' to reunite the family.  Yosef was
planning for the family to stay for several years to survive
the famine.  Now, God reveals a totally new plan.  Yaakov and
family are departing on a journey of several HUNDRED years.
They will not return until they have first become a great
NATION in the land of Egypt.  God Himself brings them down,
and there the family is now commanded to remain in Egypt until
they emerge as a populous nation.  Then, when the proper time
comes, God Himself will bring them back.
	Hence, when Yaakov goes down to Egypt, not only will
the prophetic dreams of Yosef be fulfilled, but so too God's
promise to Avraham Avinu at Brit Bein Ha-btarim (see Breishit
15:13-18).  The long and difficult process of Yetziat
Mitzrayim has begun.

	In this manner, God informs Yaakov that although his
descent to Egypt involves leaving Eretz Canaan, it does not
constitute a breach of the Divine covenant with his family.
Rather, it forms a critical stage in His master plan of
transforming Yaakov's family of 'seventy souls' into God's
special Nation. 
[The fuller meaning of this final 'hitgalut' of Sefer Breishit
will be discussed in our introductory shiur to Sefer Shmot.]

FROM "TOLDOT" TO "SHMOT"
	To support understanding, we conclude our shiur by
noting the 'parshia' that immediately follows this final
'hitgalut' to Yaakov. 
	After its brief description of the family journey down
to Egypt (see 46:5-7), the Torah then devotes a special
'parshia' to the enumeration of the seventy members of
Yaakov's family:
"These are the names ["ve-eileh shmot"] of Bnei Yisrael who
were coming to Egypt..." (see 46:8)

	The header of this special 'parshia' - "ve-eileh
SHMOT..." - may be reflective of this conclusion of the
'bechira' process, for it will be from these seventy 'nefesh'
(souls) that the Jewish nation will emerge. 
	Recall that at each stage of the 'bechira' process
thus far, Sefer Breishit has always introduced each list of
children with the phrase: "ve-eileh toldot".  Now, for some
reason, the Torah prefers to introduce this list with
"ve-eileh shmot".  This new phrase may mark the fact that the
'bechira' process is now complete.  As such, the Torah
presents the chosen family with the word "SHMOT" instead of
"TOLADOT"."
	This observation can also explain why Sefer Shmot
begins with this very same phrase "ve-eileh shmot".  Note how
the opening psukim of Sefer Shmot (see 1:1-4) actually
summarize this 'parshia' (i.e. 46:8-27).  Furthermore, the
first primary topic of Sefer Shmot will be how God' fulfills
His promise of Brit Bein Ha-btarim.  We will be told of how
these seventy 'nefesh' multiply, become a multitude, are
enslaved and then how they are finally redeemed. 
	Even though there remain a few more 'loose ends' in
Sefer Breishit (i.e. 46:28->50:26 /e.g. the relationship
between the brothers, Yosef and Egypt, etc.), it is from this
point in Sefer Breishit that Sefer Shmot will begin.  From
these seventy souls, God's special Nation will emerge. 

	
shabbat shalom,
	
menachem

===================
FOR FURTHER IYUN
A.	There are several instances in Sefer Breishit where
korbanot are offered, most notably the 'olot' offered by Noach
(8:20) and Avraham (at the Akeida /see 22:13).  We also find
many examples of the building of a mizbeiach and calling out
in God's Name.  Yet, we never find 'zvachim'.  Note that in
31:54, 'zevach' refers to a joint feast between Yaakov and
Lavan, not a sacrifice to God.

B. HINEINI...
	The final 'hitgalut' to Yaakov in Sefer Breishit
begins as follows:
	"Then God spoke to Yisrael in a vision by night
saying:
	YAAKOV YAAKOV, and he answered "HINEINI" (here I
am)... Fear not to go down to Egypt..." (see 46:2-3).
The unique style of God's opening statement to Yaakov  creates
a linguistic parallel pointing us both (A) backward - to the
Akeida, and (B) forward - to the burning bush. 

(A) "HINEINI" - BACK TO THE AKEIDA
	God's response is reminiscent of His opening statement
at the Akeida:
	"... and God tested Avraham, and called out 'AVRAHAM,'
and he answered, 'HINEINI.'"  (see 22:1).
Besides symbolizing the ultimate devotion to God, the Akeida
narrative also concludes with a Divine oath naming Yitzchak as
heir to the earlier covenants and promises God had made with
Avraham Avinu.  This may explain why in God's reply to
Yaakov's korbanot to the 'God of YITZCHAK,' He affirms the
deeper purpose for Yaakov's descent to Egypt - the fulfillment
of that earlier oath to Avraham Avinu.

(B) HINEINI - FORWARD TO THE BURNING BUSH
	Just as we find a linguistic parallel to God's call to
Avraham at the Akeida, we find a similar parallel to God's
call to Moshe Rabeinu at the burning bush:
	"... and God called him from the bush saying: 'MOSHE,
MOSHE,' and he answered 'hineini.'"  (Shmot 3:4).
	
	However, the significance of God's 'hitgalut' to Moshe
at the burning bush extends beyond this linguistic parallel.
It is God's FIRST revelation to man since Yaakov's departure
from Eretz Canaan!  In other words, prophecy 'picks up right
where it left off'!
	Note the comparison between these two revelations,
clearly suggesting a conceptual relationship between them: 

YAAKOV (leaving Canaan)
MOSHE (at the burning bush)
(Breishit 46:2-4)
(Shmot 3:4-8)


God called to Yisrael in a vision:
God called out to Moshe:
YAAKOV, YAAKOV,
MOSHE, MOSHE,
va-yomer hineini
va-yomer hineini
And he said:
And he said:
I am the God of your father...
I am the God of your father...
Do not fear going down to Egypt for I will make you there a
great Nation..
I have seen the suffering of My People in Egypt and I have
heard their crying...
I will go DOWN with you to Egypt and I will surely GO UP with
you..
I have come DOWN to rescue them from Egypt in order to BRING
YOU UP from that Land to the Land flowing with...

[It is recommended that you compare these psukim in the
original Hebrew.]

	Just as the linguistic parallel is obvious, so is the
thematic parallel.  At God's 'hitgalut' to Moshe (at the
burning bush), He instructs Moshe to inform Bnei Yisrael that
God has come to fulfill the covenant of Brit Bein Ha-Btarim,
to bring them out of bondage, establish them as a sovereign
Nation and bring them to the Promised Land.

C.  The emotional confrontation between Yehuda and Yosef at
the beginning of this week's Parsha is symbolic of future
struggles between shevet Yehuda and shevet Yosef.
1.  Note that in this week's parsha they fight over Binyamin.
How do the 'nachalot' of the shvatim represent this struggle?
2.  Relate this to the location of the Mikdash in the
"nachala" of Binyamin, as well as to Yehoshua 18:11.
3.  Relate this to the civil war waged against Binyamin, as
described in chapter 20 of Sefer Shoftim.

ADDITIONAL NOTES AND SOURCES
Yosef's plan:
	Rav Zalman Sorotzkin, in his commentary, "Oznayim
La-Torah", explains Yosef's selection of Goshen as his
family's home in Egypt as further evidence of his intention
that they would come to Egypt only temporarily.  He cited
earlier sources to the effect that Goshen sat on the border
between Egypt and Eretz Canaan, such that his family would
easily return home after the famine.
	Additionally, Yosef may have ideally preferred to send
food packages to his family in Canaan rather than having them
relocate in Egypt.  Rav Chayim Dov Rabinowitz, in his "Da'at
Sofrim", suggests that for political reasons, Pharaoh
adamantly insisted that Yosef's family join him in Egypt
rather than shipping food.  Quite reasonably, the king feared
Yosef's allegiance to another country; to retain his position
as viceroy, Yosef had to sever any ties with his former
country and direct all his loyalty to his kingdom.  Therefore,
Pharaoh ordered Yosef to bring his family to Egypt, rather
than sending them food.  This explains the king's somewhat
suspicious enthusiasm and generosity upon hearing of the
arrival of Yosef's brothers (45:16-20).  

Yaakov's plan:
        Rav Sorotzkin claims, as we did in the shiur, that
Yaakov's stopover in Be'er Sheva reflects his ambivalence
towards his move to Egypt.  Only he takes this ambivalence one
step further: in his heart-of-hearts, Yaakov hoped that God
would forbid his descent to Egypt just as he had ordered
Yitzchak not to continue to Egypt to escape the famine.
Though this speculation appears to have little basis in the
text, the fact that we find such a suggestion by a prominent
commentator underscores Yaakov's fear of moving to Egypt.
        [See also Abarbanel, who claims that Yaakov planned
simply to see Yosef and return home immediately.]
	An even more extreme view is posited by the Netziv (in
his "Ha-amek Davar").  He suggests that Yaakov had no
intention of going to Egypt at this point.  This is how the
Netziv understands Yaakov's comment, "It is great - my son
Yosef is alive; I will go and see him before I die" (45:28).
Yaakov here declares that he is satisfied with the knowledge
that Yosef is still alive; he will therefore not go to Egypt
immediately, but rather at some point before his death.  The
news regarding Yosef gives Yaakov a renewed revitalization
("and the spirit of their father Yaakov lived" - 45:27), which
prompted him to move and settle in Be'er Sheva, the place
where his father, Yitzchak, had managed to survive harsh
famine conditions with prosperity.  He thus offers sacrifices
to "the God of Yitzchak", asking for assistance in braving the
drought.  That night, however, Hashem appears to Yaakov and
informs him of the Divine plan, by which Yaakov must continue
on to Egypt.  The Da'at Sofrim suggests such a notion, as
well, building on the pasuk, "Va-yakam Yaakov mi-Be'er Sheva"
- Yaakov 'picked himself up' from Be'er Sheva.  Like the
Netziv, the Da'at Sofrim claims that Yaakov had originally
planned to settle in Be'er Sheva, and only after Hashem told
him to continue on to Egypt did he 'pick himself up' and go.
	Startling as this theory may sound, a Midrash familiar
to all of us seems to state this explicitly.  We recite from
the Haggadah, "He [Yaakov] descended to Egypt - [he was]
forced [to do so], by the Divine word" ("Va-yered Mitzrayim -
annus al pi ha-dibbur").  Apparently, Yaakov did not want to
move to Egypt; he did so only to obey Hashem's commandment.
[The conventional understanding, that Yaakov decided to move
to Egypt on his own, would presumably read this Midrash to
mean that Yaakov would not have decided to relocate in Egypt
if Hashem hadn't placed him in a situation warranting this
move.  By bringing famine and arranging that Yosef could
provide food for Yaakov and his family in Egypt, Hashem
indirectly 'forced' Yaakov to move there.]
	On the opposite end of the spectrum, we find several
mefarshim who claim that Yaakov in fact knew that his move to
Egypt marked the beginning of the exile.  Most prominently,
the Ramban claims that Yaakov here appeals to the 'midat
ha-din' (Hashem's attribute of justice), knowing that the
exile has now begun.  The Chizkuni concurs, explaining this as
the source of Yaakov's fear.

Yaakov's Fear
	The Abarbanel lists several reasons as to why Yaakov
experienced fear at this point, and his list encompasses most
of the explanations offered by other commentators (including
that which we mentioned in the shiur):
a) 	Ever since Avraham's brit mila and akeidat Yitzchak,
Avraham's descendants were guaranteed special "hashgacha
elyona" (supreme Divine protection) only in Eretz Canaan.
Yaakov thus feared the loss of this 'hashgacha' as he
descended to Egypt.

b)	Yaakov also worried about maintaining his 'nevu'a' in
Egypt.  Hashem therefore guarantees him, "I will go down with
you to Egypt. ".

c)	The relationship between his family and the Egyptians
also concerned Yaakov.  He feared that the Egyptians would
kill his descendants in an effort to keep their numbers low -
which is precisely what happens in Parshat Shemot.

d)	As Rashi, the Akeidat Yitzchak and others
commentators, Yaakov very much wanted to be buried in his
family plot in Chevron.

e)	Surprisingly, the Abarbanel claims that Yaakov was
also concerned about Yosef; if Yosef would die in his
lifetime, Yaakov's immense joy would suddenly turn to anguish.

f)	Finally, Yaakov worried about his descendants'
eventual return to Eretz Canaan.  He feared that they may
assimilate permanently within Egyptian society and remain
there forever.  The possibility that Yaakov feared his
descendants' assimilation appears in several other sources,
including the Akeidat Yitzchak and the Netziv's Ha-amek Davar.

	One source of fear not mentioned by the Abarbanel, but
to which we alluded in the shiur, is raised by the Alshich:
that the special brachot promised to the avot would perhaps be
fulfilled only in Eretz Canaan.  This is why Yaakov needed
reassurance prior to his first departure from Canaan, and this
is why he is afraid in Parshat Vayigash.

The Stopover in Be'er Sheva:
	Bereishit Rabba 68 and Rabbenu Bachye state that when
Yaakov Avinu left Eretz Yisrael the first time, when fleeing
from his brother Esav, he went to Be'er Sheva to ask Hashem
permission.  It stands to reason that they would explain
Yaakov's stopover in our parsha in the same vein, especially
in light of the association drawn by the Ramban between these
two journeys.  Sure enough, the Midrash Hagadol writes this
explicitly in our context, an approach taken as well by
Rabbeinu Yosef Bechor Shor and the Abarbanel.
	Returning to the Ramban's parallel between Yaakov's
trip to Egypt here and his escape from Canaan to Charan in
Parshat Vayetze, both the Meshech Chochma and the Netziv note
an additional point of comparison.  In both instances, Hashem
appears to Yaakov specifically in a nighttime dream,
symbolizing His Providence even in the darkness of exile.

The 'zevachim':
	The various explanations given in the shiur as to the
purpose of Yaakov's 'zevachim' appear in Midrashim and the
works of the mefarshim.  Two sources identify this sacrifice
as a korban todah - a thanksgiving offering.  The Torah
Sheleimah quotes a Midrash that explains these 'zevachim' as a
thanksgiving offering expressing gratitude over the fact that
Yosef is still alive.  The Tur, in his "Peirush Ha-aroch" (as
opposed to his brief "Ba'al Haturim" printed in the Mikra'ot
Gedolot) explains this sacrifice as a thanksgiving offering
over his having arrived safely in Be'er Sheva.  
	Our explanation, that this sacrifice marks the end of
the 'bechira' process, may be what Reish Lakish meant in
Bereishit Rabbah 94 when he said, "al berit ha-shvatim hikriv"
- "He offered sacrifices for the covenant of the tribes".
Having discovered that Hashem had, in fact, fulfilled the
promise that all of Yaakov's children will form His special
nation, Yaakov offers a thanksgiving offering.



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From tsc at bezeqint.net  Thu Jan 26 09:22:24 2006
From: tsc at bezeqint.net (Menachem Leibtag)
Date: Thu Jan 26 09:21:50 2006
Subject: [Par-new] Parshat Va'eyra - shiur #1
Message-ID: <200601261421.CIK49790@mr2.bezeqint.net>

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

         PARSHAT VA'ERA  --   "ANI HASHEM" 

	Should Bnei Yisrael's redemption from slavery be
'unconditional'?  
	According to God's original promise to Avraham Avinu,
the redemption should begin as soon as its four hundred year
'time limit' had expired.  [See Breishit 15:13-15.]
    Furthermore, could God have any expectations from a nation
that had endured so many years of oppression?  
    On the other hand, when considering the primary theme of
Sefer Breishit - that Bnei Yisrael are chosen in order to
become God's special Nation - it would also be logical to
expect at least some sort of 'spiritual readiness' on the part
of Bnei Yisrael - to be worthy of their redemption.
    
    Even though the opening lines of Parshat Va'era leave us
with this impression that the forthcoming redemption will be
unconditional - in the the following shiur, we will re-examine
those psukim (i.e. Shmot 6:2-9) - to show how and why Israel's
redemption from Egypt emerges as a reciprocal process.
    
INTRODUCTION 
	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:
* INFORM Bnei Yisrael that God has come to fulfill His promise
to the Avot to take them to Eretz Canaan.
AND
* ORDER Pharaoh to allow Bnei Yisrael to journey a three day
distance into the desert - to worship their God.

    At first glance, Moshe's mission to Pharaoh appears to be
much more difficult than his mission to Bnei Yisrael.  After
all, Moshe must convince the Egyptian ruler to do something
against his will; while Bnei Yisrael need only to be told
'good tidings'. 
	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!
    To explain how and why, we must first consider the setting
as Parshat Va'era begins. 

GETTING BETTER, OR GETTING WORSE
	Recall from Parshat Shmot, how Bnei Yisrael
immediately believed Moshe's tidings of their forthcoming
redemption:
"...and the people believed that God had come to redeem His
people..."  (see 4:29-31). 

	However, this initial enthusiasm quickly turned into
bitter disappointment when Moshe's first encounter with
Pharaoh resulted in a 'double workload' (see 5:18-21).
Instead of the redemption they had cried for (see 2:23-25);
their plight only became worse.  Understandably, the people
accuse Moshe - their new leader - for this aggravation of
their condition; whereupon Moshe turns to God in prayer,
asking:
"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).

	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.
	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:
    1) What God tells Moshe (see 6:2-5), and 
    2) What Moshe must tell Bnei Yisrael (see 6:6-8).
      
    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.]

ANI HASHEM
	Review the opening line of God's response to Moshe
(see 6:2), as it appears to contain a rather superfluous
statement:
"And Elokim spoke to Moshe, and told him: ANI HASHEM".  

    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".

	Then, in the message that God instructs Moshe to
convey to Bnei Yisrael (see 6:6-8), this same statement of
'ANI HASHEM' forms the opening, closing, and 'central' clause.
Pay special attention to this, as your review those psukim:
    "Therefore, tell Bnei Yisrael: 
    ANI HASHEM,
    and I will take them out from their suffering in Egypt...
    and I will save them from their enslavement, 
    and I shall redeem them with an outstretched arm....
    and I shall take them for Me as My Nation
    and I will be their God... then they shall know that:
    ANI HASHEM ELOKEICHEM 
    who has taken them out of Egypt. 
And I will take them to the Land... 
and I will give it to them as an inheritance...
	ANI HASHEM." 
     (see 6:6-8, read carefully!)

	As these psukim emphasize, God certainly wants Bnei
Yisrael need to hear this 'message' of "Ani Hashem".

	But how was this statement supposed to answer the
people's complaint?  Did God think that by simply repeating
this phrase, and/or by repeating once again His promise of
redemption - that Bnei Yisrael would stop complaining?  If so,
it certainly didn't help - as we are told in the next pasuk:
	"But they did not listen to Moshe..."  (see 6:9).
	
	In other words, Moshe relayed this message from God to
the people, but they did not listen.  So what was the whole
point?

A STATEMENT, or A COMMAND?
	To answer this question, we will now show how the
phrase 'ANI HASHEM' (in the context of these psukim) should
not be understood as simply a 'statement', but rather as a
'command'.  In other words, God's response in not simply: Be
patient - and redemption is on its way; rather - Accept Hashem
as your God, to enable your redemption! 
    Even though this may not appear to be the simple meaning
of this phrase, a careful reading (in Hebrew) of this entire
section in Sefer Shmot, with a little help from Sefer
Yechezkel, will help us prove this conclusion.
    To do so, let's take a careful looks at Bnei Yisrael's
response (in 6:9) to God's message (in 6:6-8):
"And Moshe relayed this [message] to Bnei Yisrael...
- ve'lo SHAM'U el Moshe mi'kotzer ruach u'm'avoda kasha-
But they did not LISTEN to Moshe, due to their crushed spirits
and hard work.  (see 6:9).

	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.

'TO BELIEVE' OR 'TO OBEY'?
	What does the phrase "ve-lo SHAM'U" mean in Hebrew?

	Let's consider several possible translations, based on
the various meanings of the Hebrew verb 'lishmoa', such as -
to hear, or to comprehend, or to listen, or to obey, etc.:

*  They did not HEAR what Moshe said.
That can't be its meaning in this pasuk, as they obviously
(physically) heard what Moshe said.  

*  They did not COMPREHEND what he said.
This would also seem unlikely, for nothing in Moshe's
statement seems particularly complex or intellectually
demanding.

*  They did not PAY ATTENTION to what Moshe told them.
Based on its context, this seems to be the simplest
understanding, the problem only being that this is not what
the word "sham'u" means. 

*  They did not BELIEVE (or accept) what Moshe told them.
Even though this is the popular understanding of 've-lo
sham'u' (in this pasuk), this translation is problematic as
well, for the Torah should have used the Hebrew word 've-lo
he'eminu', as it did to describe Bnei Yisrael's original
belief in God's first promise of redemption - see 4:30-31.

*  They did not OBEY what Moshe told them.
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!  
    Or did they? 
    
    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.  
    To explain how and why the statement of ANI HASHEM could
be understood as a commandment, we must study a parallel
source that describes these same events, as recorded in the
book of Yechezkel.

A PROOF FROM YECHEZKEL
[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.]

	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. 
[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.]
  
	In response to their inquiry, God tells Yechezkel that
the people need to hear rebuke (rather than 'good tidings'
/see 2:4).
[Study 20:2-8 carefully, noting how God is basically telling
them "don't ask what God can do for you (i.e. for your
redemption), ask rather what you can do to deserve
redemption!" / This was a few thousand years before JFK.] 

	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.]  
    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:
"And you shall say to them... on the day that I chose Israel
... [va-ivada lahem -] when I made Myself known to them in the
land of Egypt... and I stretched out My Hand to them saying
ANI HASHEM ELOKEICHEM" . 
    [Compare with Shmot 6:3 & 6:6]
"... on that same day ["nasa'ti et yadi"] I lifted out My Hand
to take them out of Egypt into a land flowing with milk and
honey"  (Yechezkel 20:5-6),
 	[Compare with Shmot 6:8 and 3:7-8].

    Note especially the repetition of the phrase of ANI HASHEM
as well as "ve-lo avu l'shmo'ah".

TAKING 'EGYPT' OUT OF THE JEWS
	However, the most important piece of information in
these psukim, that (for some reason) was left out of Sefer
Shmot, is the COMMANDMENT that God had given Bnei Yisrael at
that time:
    "And I said to them [at the time of Yetziat Mitzrayim]: -
"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).

"But they REBELLED against Me -'ve-lo avu liSHMOA eilai' - and
they did not want to listen to Me (i.e. obey) - for no one rid
himself from his detestable ways, nor did anyone give up the
fetishes of Egypt, and I resolved to pour out My anger upon
them..." (see 20:8).

    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.  
	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.
    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).
[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.]

	Thus, these psukim in Yechezkel can help us understand
the deeper meaning of the phrase 'Ani Hashem' in Parshat
Va'era.  God's instruction to Moshe to tell Bnei Yisrael -
'Ani Hashem' - implies not only that they must accept God, but
they must also reject any other gods (and/or culture).
Basically, God is telling His nation that He will indeed
redeem them from Egypt, as they request; but this redemption
demands that they become a 'loyal partner' in this
relationship.
	If this understanding is indeed correct, then Bnei
Yisrael's response of "ve-lo sham'u el Moshe" would definitely
mean that they did not OBEY.  Instead, they continued their
evil ways, and clung to their Egyptian culture! 

A LOGICAL 'KAL VA-CHOMER'
	Additional proof of this interpretation of 've-lo
sham'u' can be inferred from the next three psukim that follow
in Parshat Va'era:
"Then God told Moshe, go speak to Pharaoh... that he should
SEND Bnei Yisrael from his land.   [Clearly, a command!]

Then, Moshe retorted [employing a 'kal va-chomer'], saying: 
"If even Bnei Yisrael - LO SHAM'U eilai - didn't 'listen' to
me - ve-eich YISHMA'ENI Pharaoh - why should Pharaoh 'obey'
me?" (see 6:10-12).

	Note how the Torah uses the word 'sham'u' on each side
of the 'kal va-chomer'.  In the context of Pharaoh's refusal
to comply with God's command - 'sham'u' definitely means to
OBEY - for Moshe commands Pharaoh to grant Bnei Yisrael
permission to leave Egypt (to worship their God).  
	However, for this 'kal va-chomer' to make sense, the
verb 'sham'u' in both halves of the pasuk must carry the same
meaning.  Thus, if 'sham'u' in the second half of the pasuk
means 'obey', then 'sham'u' in first half of the pasuk - in
reference to Bnei Yisrael - must also mean to OBEY. 
    In other words, the 'kal va-chomer' should be translated
as follows:
"Why should Pharaoh OBEY me, if Bnei Yisrael did not OBEY me!"


	Once again, we find proof that the phrase 've-lo
sham'u' in 6:9 should be understood as: Bnei Yisrael do not
obey.

TO KNOW or TO INTERNALIZE 
	When we first encountered the statement of ANI HASHEM,
it was understood as a 'statement of fact' - i.e. something
that needs to be known.   However, based on our analysis, one
could suggest that knowing 'Ani Hashem' encompasses much more
than pure intellectual knowledge.  This statement is not
simply a fact that must be understood, rather it constitutes a
precept that must be INTERNALIZED.  In other words, a true
recognition of 'Ani Hashem' generates an immediate, inner
drive to perform God's will and thus, a willingness to OBEY
any command He may request.  
    Hence, the internalization this statement obviously
requires the rejection of any other god
	From this perspective, the statement of ANI HASHEM in
Parshat Va'era constitutes a commandment, implicitly demanding
that Bnei Yisrael prepare themselves spiritually for their
redemption - to perform proper 'teshuva', and hence reject
their Egyptian culture.

THE FIRST TWO 'DIBROT'
    This interpretation can help us appreciate the deeper
meaning of the first two commandments that Bnei Yisrael
receive at Matan Torah.  Recall that when Bnei Yisrael finally
arrive at Har Sinai to receive the Torah, the first
commandment is simply another format of the ANI HASHEM
statement  
"ANOCHI HASHEM ELOKECHA asher HOTZEITICHA me-eretz
Mitzrayim..." (see 20:2-3, compare w/6:6!). 
Furthermore, this also explains why the next commandment:
"Lo yihiyeh lachem elohim acherim al panai..." - not to have
any other gods.  

    In fact, this also explains why some commentators consider
Anochi and Lo Yihiyeh as one commandment, for the first
statement automatically implies the second (like two sides of
a coin)! 
	Even though Bnei Yisrael did not internalize this
message of ANI HASHEM before they left Egypt (as 6:9 implies),
their redemption process would not be complete until that
message was totally accepted.  [We will soon cite several
examples.]

A DIFFICULT MISSION
	From this perspective, Moshe's mission to Bnei Yisrael
is no less difficult than his mission to Pharaoh.  His
assignment involves not only informing the people, but also
EDUCATING them, teaching Bnei Yisrael how to prepare
themselves for their redemption.  Just as Pharaoh must be
convinced to recognize God, so too Bnei Yisrael must be
convinced that it is indeed God who is coming to redeem them.
Accordingly, they must perform proper 'teshuva' in order to be
worthy of that redemption.  
    In this manner, Moshe's "shlichut" to Bnei Yisrael, just
like his mission to Pharaoh, is also a 'mission' in the
fullest sense of the word.  Not only must he INFORM Bnei
Yisrael of their forthcoming redemption, he must also COMMAND
and TEACH them to perform proper 'teshuva' - to become worthy
of that redemption.
	This interpretation can also explain the interesting
wording of God's response to Moshe's objection in 6:11-12: 
"And God spoke to Moshe & Aharon, and COMMANDED them
[va-yetzavem] TO Bnei Yisrael AND TO Pharaoh the king of Egypt
to take Bnei Yisrael out of Egypt" (6:13).

	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.
	[See Ramban's interpretation of this pasuk!]

SOME HELP FROM SEFER VAYIKRA
	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?
	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.  
    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':
"And God spoke to Moshe: speak to Bnei Yisrael and TELL them
ANI HASHEM! 
    Do not act as the Egyptians do... and do not follow their
customs.  Follow My laws instead... for ANI HASHEM ELOKEICHEM.

    Keep My laws, for by them man lives... ANI HASHEM" 
				(see Vayikra 18:1-5).

	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.

A THEME IN SEFER SHMOT
 	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. 
	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?
	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.
	 Therefore, even before Bnei Yisrael leave Egypt, they
must offer a special Korban [Pesach] to affirm their
faithfulness.  [See shiur on Parshat Bo.]  Then, after their
first 'three-day journey' into the desert, they must pass the
test at 'Mara' (see 15:22-26), where they are given one more
chance to accept what they had earlier rejected in Parshat
Va'era.  Note what God commands Bnei Yisrael at MARA:
"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).
[This topic will be discussed in greater detail in our shiur
on Parshat Beshalach.]

	Finally, immediately upon their arrival at Har Sinai,
God again demands as a PRE-REQUISITE for receiving the Torah a
similar 'pledge of allegiance':
"And now, IM SHAMO'A TISHME'U BE-KOLI - if you agree to obey
My instruction and keep My covenant..."  (see 19:3-6).

	Of course, this time Bnei Yisrael agree to follow God
and 'listen' [obey] to whatever He may command them (see
19:7-8). 
	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).  
	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.

ELIYAHU AT LEIL HA-SEDER
	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:
"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."  

	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? 
	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'.

					shabbat shalom,
					menachem

===================
FOR FURTHER IYUN
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.
	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!

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).
    Note how his commentary on what transpires in Sefer Shmot
is based on what is described in Yechezkel chapter 20!
    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.

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
.	See also Yirmiyahu 29:10-14, and relate it to the
above shiur!

ADDITIONAL NOTES AND SOURCES
The Forty-nine 'sha'arei tum'a'
	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.  
	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.
"Ve-lo Sham'u El Moshe" (6:9)
	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.
	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.
	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. 

VE-LO SHAM'U EL MOSHE
	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:
BELIEVE
	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.
PAY ATTENTION
	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). 
	 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.
CONSOLATION
	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.
	The Malbim (on our pasuk) explains along these lines,
as well, that Moshe here was to console Bnei Yisrael, but did
not succeed.

TESHUVA IN EGYPT
	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.

'Ani Hashem' 
	The centrality of this phrase within this opening unit
of Parshat Va'era is demonstrated by Nechama Leibowitz
(Studies, Parshat Va'era 1).  She shows that within this
segment, which consists of Hashem's speech to Moshe (6:2-8),
'Ani Hashem' appears at either end (6:2&8) as well as in the
middle (6:6).  Clearly, the notion of 'Ani Hashem' comprises
the most important message Moshe is to convey to Bnei Yisrael
at this point.
	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.
	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'?
	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!"
	We list here three alternative explanations that
appear in the Midrashim and mefarshim as to the meaning of
'Ani Hashem' in this context:
	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.
	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.
	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).

"Va-yetzavem El Bnei Yisrael." (6:13)
	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.
	Three other general approaches to this pasuk appear in
the mefarshim:
	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.)   
	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.
	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.

Inviting Eliyah Hanavi to the Seder
	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.
	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.  
	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.
	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.



kol tuv
menachem


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From tsc at bezeqint.net  Fri Jan 27 09:45:43 2006
From: tsc at bezeqint.net (Menachem Leibtag)
Date: Fri Jan 27 09:45:03 2006
Subject: [Par-new] Parshat Va'eyra - shiur #2
Message-ID: <200601271444.CIK56146@mr2.bezeqint.net>

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

         PARSHAT VA'ERA  & Brit Avot

	Was it really so necessary for Bnei Yisrael to suffer
so much in preparation for their redemption?
	From a cursory reading of "brit bein ha'btrarim" in
Sefer Breishit (see 15:13-18), it would certainly seem so.
Furthermore, from the events that transpire in Sefer Shmot,
when Pharaoh doubles their workload immediately after Moshe
Rabeinu makes his first plea for redemption (see Shmot chapter
5), it seems that this 'extra affliction' is part of God's
'master plan'!
	Can one find any logical reason for this?
	Is 'suffering' a value in itself?  Does God simply
want His nation to suffer, just so they can later appreciate
Him?
    In our first shiur on Parshat Va'era, we suggested [based
on psukim from Yechezkel 20:5-9] that the length of their
slavery and its intensity may have been a direct result of
Bnei Yisrael's unwillingness to accept God.  However, we did
not discuss why that very 'slavery in a foreign land' (see
Breishit 15:13) was necessary in the first place.
    To shed some light on this difficult question, the
following shiur returns to the opening psukim of Parshat
Va'era, to explain why God prefaces His 'tidings of
redemption' by reminding Moshe Rabeinu of His special
relationship with the forefathers. 

INTRODUCTION - A 'DOUBLE MENTION'
    As Parshat Va'era opens, God reassures Moshe that despite
his first setback (see 5:21-23), the redemption process will
continue.  Let's take a careful looks at what God tells Moshe
at this time, paying careful attention to how and when the
word 'brit' [=covenant] is mentioned:
"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.
** And also I had established [upheld?] My BRIT with them [the
Avot] to give them the land of Canaan... 

** And I have also heard the cries of Bnei Yisrael, for Egypt
is oppressing them, and I have remembered My BRIT.
Therefore, tell Bnei Yisrael...ANI HASHEM"  (6:2-6)

	As you should have noticed, the word "brit" is
mentioned twice in these psukim.  But what specific covenant
is God referring to?  
    To answer this question, we must return to our study of
Sefer Breishit and recall that God had established two
covenants with Avraham Avinu: 
  *	Brit Bein ha-btarim (see Breishit 15:1-20);
[Recall how this covenant was given b'shem Havaya.]  
  *	Brit Mila (see 17:1-14),
 		[Recall how this covenant was given b'shem
Elokim.]

	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.
	Let's review the main aspects of each covenant.

BRIT BEIN HA-BTARIM
	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. 
"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... 
On that day God made a covenant to Avram saying: To your
offspring I assign this land..." (see 15:13-18) 

    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"]).

	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!]]
	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. ]

BRIT MILA
	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':
"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... 
"...And I will uphold/establish My covenant with you -
"lihiyot lachem le-Elokim" - and for your offspring after
you...and I have given you and your offspring 'eretz
megurecha' - the land that you are living in - the land of
Canaan... and I will be for them their God..." (17:7-8).

	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).
	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.  
    For example, a more detailed framework for this
relationship is described by the 'tochacha' in Vayikra chapter
26. [Note textual parallel to brit Milah in 26:9,12!]  Should
Bnei Yisrael diligently keep God's mitzvot, He will make sure
that there is ample rain and produce, while guaranteeing safe
and secure borders.  On the flip side, should they fail to be
loyal in this partnership, God will need to punish them (until
they obey once again).
	It should be noted that the actual mitzva of 'mila'
[circumcision] is not the covenant itself; rather that mitzva
serves as symbol of this covenant [an 'ot brit'] - a constant
sign [reminder] of this special relationship. Nonetheless, the
covenant itself is the actual 'working relationship' between
God and His people.

HOW THEY DIFFER
	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'].
	[See Ramban on Breishit 17:1 and Shmot 6:3.]

A TRADITION PASSED DOWN
	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.
	Let's explain:
	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:
"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).

	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. 
	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.
	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.
	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.  
[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.]

TWO BRITOT IN PARSHAT VA'ERA
	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: 
	First note how the opening pasuk constitutes a
'fitting' introduction:
6:2	"And ELOKIM spoke to Moshe and said to him I am
HAVAYA"
	Note how shem Elokim introduces shem Havaya!
[Compare with the opposite phenomena in the opening psukim of
Brit Mila / see Breishit 17:1-3!]

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" 

    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'):
		[Be sure to see Ramban on this pasuk!]
[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.]

	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:

6:4	"I also established My covenant [-BRIT MILA-] with
them [the Avot] to give them the LAND OF CANAAN..." 

	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:

6:5	"I have NOW heard the cries of Bnei Yisrael, for Egypt
is OPPRESSING them, and I have remembered My COVENANT."

	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:

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]

	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:

6:7	"And I will take you to be My people, and I will be
your God..."
[See and compare with Brit Mila, Breishit 17:7-8, noting
phrase: lihiyot lachem le-Elokim] 

"And you shall know that: I am HAVAYA ELOKEICHEM who is taking
you out from your suffering in Egypt." 

	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".
    Note how this will all lead the fulfillment of God's
promise to make Avraham's offspring a nation in the land- 
     Therefore:
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]." 

	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.

BACK TO THE SNEH
	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:
"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).

	What provokes this question?  Why is Moshe so sure
that Bnei Yisrael will inquire as to the nature of God's Name?
	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!]
	Moshe's question is not merely a technicality, it
relates to the very nature of Yetziat Mitzrayim:
	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.
	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. 

I WILL BE WHAT I WILL BE
	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:
"'Eheyeh asher eheyeh' [I Will Be what I Will Be], go tell
Bnei Yisrael that 'Eheyeh' has sent you" (3:14). 
[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.]

God expounds upon His answer in the next pasuk:
"... Thus tell Bnei Yisrael: HAVAYA [who is] ELOKEI
AVOTEICHEM... has sent me... this is My Name..." (3:15).

	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):
"Gather the elders of Israel together and tell them: HAVAYA
[who is] ELOKEI AVOTEICHEM appeared to me... saying:
    (1) "PAKOD PAKADTI ETCHEM..."
			 [Brit Mila/ see Br. 50:24]
(2) "I will bring you up ME-ONI MITZRAYIM to ERETZ HA-CAN'ANI
E-'HACHITI..." 
			[Brit Bein Ha-Btarim / see
Br.15:13,20)

	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).
	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). 

AND YOU WILL KNOW THAT I AM HASHEM
	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.
    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.
	Till then, 
					shabbat shalom,
					menachem

==================
FOR FURTHER IYUN

OT OR MOFET
	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). 
	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).  
	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).



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