[Par-new] Parshat Shmot -shiur

[Menachem Leibtag]

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THE TANACH STUDY CENTER  www.tanach.org

In Memory of Rabbi Abraham Leibtag

Shiurim in Chumash & Navi by Menachem Leibtag

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 PARSHAT SHMOT / Let My People Go  [revised 5769]

 

        Was Moshe Rabeinu's plea of 'Let My People Go' just a HOAX?

        As preposterous as this might sound, Rashbam claims that this is the
only way to explain the Biblical story of the Exodus!  

        In this week's shiur, we uncover the basis for this daring
interpretation by Rashbam, while arriving ourselves at a very different
conclusion. 

        

INTRODUCTION

        From youth, we are so familiar with the story of the Exodus that we
rarely pay attention to the Torah's detail of that story.  However, when one
undertakes a careful reading of the first fourteen chapters of Sefer Shmot
(as Rashbam does), the story that unfolds is quite different from what is
commonly assumed.

        In the first section of our shiur, we will review the story of the
Exodus in the Bible to prove Rashbam's basic assertion - that Moshe never,
not even once, asks Pharaoh to grant Bnei Yisrael freedom from slavery; or
to emigrate to the land of Israel.  Instead, each time when Moshe goes to
Pharaoh and demands 'Let My People Go', he is only requesting permission to
allow Bnei Yisrael a three-day journey to worship their God in the desert.

Afterward we must explain why Moshe never tells Pharaoh the 'whole truth',
and why this was all part of God's master plan. 

        In the second section of the shiur, we will show how this analysis
serves as the foundation for Rashbam's conclusion that this 'master plan' is
merely a 'hoax'.

        In the third section, we will question this conclusion, and offer a
different approach that will help us better appreciate the theological
significance of the entire process of the Exodus.

        

                       PART ONE 

 

FREEDOM OF RELIGION or FREEDOM FROM SLAVERY

        It is quite understandable why the saying 'Let My People Go' is
commonly understood as a plea for freedom from slavery.  After all, this was
Moshe's recurring plea to Pharaoh just about every time they met.
Furthermore, the holiday of Passover, when we commemorate the events of the
Exodus, is commonly associated with freedom from slavery ['zman
cheruteinu'].  Therefore, it makes perfect sense why most people understand
Moshe's demand that Pharaoh 'let his people go' as a request for freedom.

        However, when we undertake a careful analysis of the story of the
Exodus in the Bible, it becomes quite clear that Moshe is making a totally
different request, relating more to 'freedom of religion' than to 'freedom
from slavery'. 

        The proof of this point is rather tedious but very straightforward.
All that we need to do is to follow the plot that unfolds in Sefer Shmot,
tracing each time that Moshe Rabeinu goes to Pharaoh to make demands on
behalf of Bnei Yisrael.

 

MOSHE'S REQUEST FROM PHARAOH

        To be thorough, we begin our analysis by first examining God's
original instruction to Moshe concerning his mission to Pharaoh, as
explained to Moshe at the burning bush:

"...Then you and the elders shall go to the King of Egypt and tell him: The
Lord, God of the Hebrews, manifested Himself to us [commanding] - we must
embark upon a journey of a three day distance into the desert to offer
sacrifices to our Lord" (see 3:18).

 

        As you review this pasuk and its context, note how this opening
demand to Pharaoh makes no mention of any request for freedom from slavery.
Instead, Moshe is instructed to demand that Pharaoh allow Bnei Yisrael the
right to worship their God in the desert (at a site a three day distance
from Egypt).

        And this is precisely what Moshe does when he first goes to Pharaoh.
Let's take a careful look at the Torah's description of that first
confrontation in chapter five:

"Afterward, Moshe and Aharon came and said to Pharaoh: Thus said the God of
Israel, let My People go and worship Me in the desert.  [Pharaoh refuses.]
They answered: the Lord, God of the Hebrews, has called upon us to embark
upon a journey of a three day distance into the desert in order that we may
sacrifice to our God, lest He strike us with 'dever' (pestilence) or
'cherev' (sword)." (5:1-3) 

 

        Note once again that all we find is Moshe's request to allow Bnei
Yisrael to worship God in the desert; no more - no less!

        However, we must also pay attention to the implication of the final
phrase of this pasuk - "lest he strike us with dever or cherev".  Moshe's
demand includes a harsh warning: should Pharaoh refuse this request, a
severe Divine punishment will ensue and many people - Egyptians & Hebrews -
will die.  Hence, Moshe also provides Pharaoh with a 'logical reason' why it
may be in the 'best interests' of the Egyptian people - to allow Bnei
Yisrael this 'short vacation' to worship their God in the desert.  [See Ibn
Ezra & Chizkuni on 5:3.]

        The outcome of this first encounter is disastrous for the people of
Israel, for Pharaoh not only refuses this request; he doubles their workload
as a punishment for making this request (see 5:4-10). 

        Nonetheless, God commands Moshe to return to Pharaoh once again, and
repeat the same demand.  However this time, and with each ensuing demand,
Moshe will mention a specific plague that God will bring upon Egypt if Bnei
Yisrael are not given the opportunity to worship their God in the desert.
First, God explains to Moshe why He wants to bring the Plagues: 

"And Pharaoh will not listen to you, so I will put My Hand against Egypt,
and I will take People out with great punishments - "ve-yad'u Mitzrayim ki
Ani Hashem"  - so that Egypt will know that I am God" (see 7:4-5).

[This wording is most likely in response to Pharaoh's refusal statement of:
"lo yada'ti et Hashem"  [I never heard of this God ] (see 5:2) ]

 

        Then, God instructs Moshe to go to Pharaoh with the following
warning:

"Go meet Pharaoh in the morning... and say to him: Hashem, the God of the
Ivrim has sent me to you demanding Let My People Go and worship Me in the
desert, and behold you have yet to listen.  Thus says the Lord, with this
(plague) you will know that I am God..." (see 7:14-17). 

 

        Note again, how Moshe does not ask for freedom; rather only
permission to worship God in the desert.

        Then, before each successive plague, Moshe employs this very same
warning each time: "shlach et ami - Let My people go - ve-ya'avduni
ba-midbar - so that they can worship Me" [i.e. in the desert, or else I'll
bring another plague...]

To verify this, see 7:16 (first plague); 7:26 (second plague); 8:16 (fourth
plague); 9:1 (fifth plague); 9:13 (seventh plague); and 10:3 (eighth
plague).    [Note that Plagues 3, 6, and 9 are not preceded by any warning.]


 

        As you review these psukim and their context, you will also notice
that this is all that Moshe requests.  Not even once does he ever even hint
to Pharaoh that Bnei Yisrael plan to leave for good!  

        As we know, it will take ten Plagues to finally convince Pharaoh
that it is in his best interest to allow Bnei Yisrael to worship their God;
but even then, i.e. after the Tenth Plague when Pharaoh finally allows Bnei
Yisrael to leave - he only grants them permission to go worship their God
(see 12:29-33) - after all, that's all they ever asked for!

        [If you don't believe that, simply read those psukim carefully!]

 

NEGOTIATIONS & MORE NEGOTIATIONS

        This interpretation can help us understand the progressive nature of
the negotiations that take place between Moshe and Pharaoh during the Ten
Plagues; i.e. how Pharaoh slowly acquiesces to Moshe's demand the he allow
the entire nation to worship God at a site a three day distance from Egypt
in the desert).

[As you follow these conversations, note again how they focus ONLY on the
issue of a three-day journey to worship God, but NEVER on 'emigration rights
to Palestine'.]

 

ROUND ONE:

        After 'makkat arov' (the fourth plague), Pharaoh partially gives in,
as he grants Bnei Yisrael permission to worship their God, but not in the
desert, rather only within the Land of Egypt (see 8:21-23).  But pay careful
attention to how Moshe rejects this proposal for technical reasons, claiming
that if Bnei Yisrael would offer sacrifices in the land, the local
population of Egypt would 'stone them'.  Therefore, Moshe insists that Bnei
Yisrael can only worship God in the desert.

        Pharaoh then agrees to allow a short journey into the desert, but
not a three-day distance: 

"And Pharaoh said, I will send you out so that you can worship your God in
the DESERT, but don't go too far away..." (see 8:24).

 

        However, when that plague ended, Pharaoh hardened his heart and
reneged on his promise (see 8:25-28).  Even though Pharaoh is clearly
worried about giving Bnei Yisrael permission to leave, he never accuses
Moshe that their real plan may be to run away!  Likewise, Moshe himself
never mentions the possibility that they may not return.  [Later in the
shiur we will discuss what Pharaoh may really be afraid of.]

 

ROUND TWO:

        Several Plagues later, after Moshe warns of the impending plague of
locusts, Pharaoh's own servants demand his concession to Moshe (see 10:7).
In response, Pharaoh enters into a new round of negotiations with Moshe that
eventually reach an impasse over the issue of WHO can leave. Moshe insists
that even the women and children come along, while Pharaoh is only willing
to allow the men to go worship (see 10:7-11). 

        Again, note the reason for Moshe's insistence on allowing the women
and children to join; not because they are leaving forever, but rather -
"for all family members need to worship God" (see 10:9). Never does he tell
Pharaoh that everyone must go because the entire nation plans to migrate to
Eretz Canaan.  Moshe's various 'excuses' all imply that he plans to return.

 

ROUND THREE:

        Finally, after the ninth plague ['choshech'], Pharaoh conducts one
final round of negotiations.  This time, he is willing to grant permission
even for the women & children to leave, but refuses to allow them to take
their sheep and cattle along (see 10:24-25).  Once again, Moshe counters
with a 'technical reason', claiming that all the animals must come along,
since they are not sure precisely which type of animals God will request for
a sacrifice (see 10:26!).

 

        In summary, at every stage of these negotiations, Moshe consistently
rejects any concession or compromise, insisting that EVERYONE must go.
Still, despite numerous opportunities, he NEVER even suggests that they plan
to leave forever.  Likewise, no matter how resolutely Pharaoh sticks to his
hard line, he NEVER accuses Moshe that their real plan may be never to
return.  

 

EVEN AFTER THE TENTH PLAGUE!

        In the Torah's account of the Exodus (in the aftermath of the Tenth
Plague / see 12:29-36) we find conclusive proof for this interpretation.
Note Pharaoh's immediate reaction when he hears reports of the death of the
Egyptian first born:

"... and he [Pharaoh] called to Moshe and Aharon at night and said: Get up
and get out... and GO WORSHIP your God - "ke-daberchem" - as you (originally
/ in 5:3) requested!

Even your sheep and cattle take with you, as you requested (in 10:26), and
BLESS ME AS WELL..."  (see 12:31-33).

 

        The tenth plague awakens Pharaoh to the realization that Moshe's
original warning of 'dever' or 'cherev' (see 5:3) has actually come true.
Now, he finally gives in to the very last of Moshe's demands - allowing them
to take their sheep and cattle with them on their journey to the desert (see
12:33 / recall that is where the last set of negotiations broke down.) 

        Not only does Pharaoh permit Bnei Yisrael to embark on their
three-day journey to offer 'korbanot', he even requests that Moshe will pray
there on his behalf (to make a MISHEBERACH for him - see 12:32 "u-berachtem
gam oti")!

        Clearly, even after the Tenth Plague, Pharaoh only grants Bnei
Yisrael permission to worship God in the desert!  And for the very simple
reason - that's all that Moshe ever asked for!

 

        This also explains why the entire Egyptian nation urges Bnei Yisrael
to leave as quickly as possible (see 12:33-35).  They want to make sure that
Bnei Yisrael can sacrifice to their God as soon as possible - thereby
bringing this horrifying plague to an end (see 12:33).  This explains
beautifully why the Egyptians 'LEND' ['va-yish'alu'] Bnei Yisrael their
finest wares, to encourage them to leave as quickly as possible (see
12:35-36).  As Bnei Yisrael are only taking a 'holiday leave' to worship
their God, the Egyptians have every reason to assume they will return back
to Egypt - and then they will bring back what they 'borrowed'. 

        The Torah uses the Hebrew word "hashala" [to 'borrow'] to describe
what Bnei Yisrael took from the Egyptians, for that's exactly what they did!

 

THE LAST 'TRICK'

        A final proof for this interpretation is found in Parshat Beshalach
when Pharaoh is totally astonished when he finds out that Bnei Yisrael had
'run away':

"And it was told to the King of Egypt - ki BARACH ha-am - that the people
had RUN AWAY..." (see 14:5).

 

        Now, this pasuk makes sense only if Pharaoh had not granted them
total freedom, but only a permit to temporarily worship God in the desert.
Had he actually set them free, why would he be shocked to hear that the
people had 'run away'?

        However, according to our interpretation, Pharaoh is shocked for the
opposite reason - because Bnei Yisrael DID NOT travel into the desert.  This
may sound a bit complicated, so let's explain by taking a careful look at
these psukim.

        First of all, recall from 12:37 and 13:17-18 that Bnei Yisrael had
left Egypt traveling toward the desert.  Then, in the middle of that
journey, God suddenly commands Moshe to execute a 'turn-around' maneuver. 

"And God told Moshe, tell Bnei Yisrael to TURN AROUND and set up camp...
near the Red Sea.  [In order that] Pharaoh will say [about Bnei Yisrael]
they are unsettled in the land (of Egypt), and the desert has closed them
in" (see 14:1-4).

 

        In other words, God commands Bnei Yisrael to turn around in order to
convince Pharaoh that they are not going to the desert.  Had Bnei Yisrael
continued on their journey towards the desert, Pharaoh would have had no
reason to chase them.  After all, he wants them to go to the desert to
worship their God, as they requested.  It is specifically because they DON'T
go to worship God, but instead RETURN TO EGYPT and set up camp by the Red
Sea, that Pharaoh concludes:

"...what have we done [we've been tricked!], for we have set Bnei Yisrael
free from their slavery!" (see 14:5). 

 

        It is only now that Pharaoh realizes that Bnei Yisrael have left
slavery.  What leads him to this conclusion?  The answer is quite simple.

        Let's consider what Bnei Yisrael have done.  Clearly, they did not
travel to the desert (as they had requested).  However, they also do not
return to their homes in Goshen, i.e. to their slavery.  Nor do they travel
towards Eretz Canaan.  Instead, they stay in Egypt, and set up camp by the
sea.  So what are they up to? 

        Pharaoh reaches the obvious conclusion.  Bnei Yisrael have
implicitly declared their independence - but within the Land of Egypt!
Therefore, for the sake of his national security, Pharaoh must immediately
declare war on this rebellious nation (see 14:6-10).  If he doesn't attack
them first, they surely will soon attack him.  After all, they are numerous,
they have gold, silver, and cattle, and they are armed (see 13:18).

        In fact, this was Egypt's greatest fear from the very beginning.
Recall that the enslavement began because Bnei Yisrael had become so
numerous that Egypt feared that they would take over their own country (see
1:8-10, and Rasag, Rashi and Ibn Ezra on 1:10)!  

        Pharaoh's decision to attack ultimately leads to Bnei Yisrael's
momentous salvation at the Red Sea.  [That topic will be discussed in detail
in our shiur on Parshat Beshalach.]  It also explains why Bnei Yisrael can
keep the various wares that they had 'borrowed' from the Egyptians.  After
Egypt declared war on Bnei Yisrael, their 'bank accounts' are 'frozen'. 

 

        There can be no two ways about it.  This is the 'story of the
Exodus' in the Bible.  Despite the numerous movie versions and the popular
understanding that 'Let My People Go' is a request for 'freedom from
slavery', in Chumash it is simply a request for the 'freedom to worship God
in the desert'!

 

        Surely, this interpretation raises many questions.

        First of all, with the Ten Plagues 'up his sleeve' [or staff], Moshe
is in a position to demand just about anything he wants from Pharaoh.  Why
should he ask for a 'three day vacation' when he can ask for total freedom?

        Furthermore, what does he gain by not telling the 'whole truth'?

        In Part Two of our shiur, we will first discuss Rashbam's approach
to this question, showing how the above analysis forms its basis.
Afterward, we will suggest an explanation of our own. 

 

        LET MY PEOPLE GO - PART TWO 

 

        In our introductory shiur to Sefer Shmot, we explained that God did
not appear to Moshe (at the 'sneh') simply to provide him with some
information, rather God charges Moshe with a MISSION:

"And now go for I am sending you to Pharaoh - and TAKE My people the
children of Israel out of Egypt" (3:10).

 

        Note that at first, God instructs Moshe to take His nation out of
Egypt, without providing even a clue concerning HOW to get the job done! 

 

MISSION IMPOSSIBLE

        As we would expect, Moshe Rabeinu is startled by God's commandment.
Considering his having been a fugitive from Egypt for many years, why should
Pharaoh even allow him an audience?  Furthermore, Moshe has been away from
his people for most of his adult life.  [Recall that he ran away at a rather
young age and returns only at age eighty!]  How could they possibly accept
him as their official leader?

        Therefore, Moshe's immediate response to this command is quite
understandable:

"And Moshe said to God: WHO am I that I can go to Pharaoh, - VE-CHI OTZI -
and [HOW can I] take Bnei Yisrael out of Egypt?!" (See 3:11, read
carefully.)

 

        No matter how we translate the phrase 've-chi otzi' in this pasuk
(its precise definition is a bit problematic), it certainly seems that Moshe
is asking HOW he is supposed to take Bnei Yisrael out.  However, God's
answer to his question does not seem to address this issue at all:

"And He said: For I will be with you, and this is the sign that I have sent
you - WHEN you take the Nation out of Egypt, you shall worship Elokim on
this mountain" (see 3:12).

 

        How does this answer Moshe's question?  Moshe asks HOW he is
supposed to take them out, and God tells him what to do AFTER he takes them
out!  What Moshe asks - God never answers, and what God answers - Moshe
never asked!

        Now there are two basic approaches to solve this problem. Either we
can 'reinterpret' Moshe's question to fit God's answer [see Rashi &
Seforno], or we can 'reinterpret' God's answer to fit Moshe's question [see
Rashbam].    In our shiur we will deal primarily with the latter
interpretation. But before we begin, let's take a quick glance at Rashi's
approach.

 

RASHI - 'FOR WHAT PURPOSE'!

        Rashi (on 3:12) deals with this difficulty by reinterpreting Moshe's
question (in 3:11).  When Moshe asks 'VE-CHI OTZI', he asks not HOW to take
them out, but rather WHY am I (and/or Bnei Yisrael) WORTHY of being taken
out of Egypt?  To this God responds that AFTER they leave Egypt, Bnei
Yisrael are to worship God and receive His Torah on this mountain.  This
merit alone renders them worthy of Yetziat Mitzrayim.  In other words, God
here explains the PURPOSE of Yetziat Mitzrayim - that Bnei Yisrael will
receive the Torah at Har Sinai!

 

RASHBAM - 'HOW TO GET THE JOB DONE'!

        Unlike Rashi, Rashbam refuses to reinterpret the question.  Instead,
he reinterprets God's answer.  He accomplishes this by dividing God's answer
into two parts, corresponding to the two parts of God's original command &
the two parts of Moshe's original question.  The following table maps out
this parallelism in psukim 3:10-12: 

               THE FIRST HALF OF EACH SENTENCE

3:10/ COMMAND:  Go, I have sent you to Pharaoh! 

3:11/ QUESTION: Who am I, that I can go to Pharaoh?

3:12/ ANSWER: For I will be with you, and this [the sneh] is the sign that I
have SENT you...

 

               THE SECOND HALF OF EACH SENTENCE

3:10/ COMMAND:  Take Bnei Yisrael out of Egypt!

3:11/ QUESTION: [HOW] can I take them out of Egypt?

3:12/ ANSWER:  [In order to] take them out of Egypt, [tell Pharaoh that]
this nation must worship their God on this mountain.

 

        Rashbam's interpretation of 3:12 is very creative.  He claims that
Moshe asks (in 3:11) that even if he is allowed to speak to Pharaoh, HOW can
he possibly convince Pharaoh to let them free?  God answers Moshe by telling
him to 'TRICK' PHARAOH - "Tell Pharaoh that you must take Bnei Yisrael [for
a short time] out of Egypt, in order that they can worship their God on this
mountain."

        In other words, Rashbam claims that God instructs Moshe to 'deceive'
Pharaoh requesting permission to worship God in the desert.  Once they
leave, Moshe will lead Bnei Yisrael to the Promised Land, where they will
live forever, never again to return to Egypt!

        Rashbam clearly reads into this pasuk much more than is written.  In
fact, Rashbam himself admits to doing so!  However, he explains that he
bases this interpretation on a later pasuk in this 'hitgalut' - where God
issues more specific instructions to Moshe regarding his meeting with
Pharaoh:

"... Then you and the elders shall go to the King of Egypt and tell him:
'The God of the Hebrews had come and told us that we must go for a three-day
journey into the desert [to Har Chorev] to offer sacrifices to our Lord'"
(3:18).

 

        As we explained in Part One, Rashbam's approach is based on the
above analysis that Moshe never asks for freedom, rather for a journey of a
three day distance to worship God in the desert.  Considering that Moshe's
true intention (as he tells Bnei Yisrael) is to take them to the Promised
Land, the 'three day journey' request must be part of a 'master plan' to
'sneak' Bnei Yisrael out of Egypt.

        Furthermore, the final phrase of 5:3: "lest he strike us with DEVER
or CHEREV" - explains God's intention in 3:12.  The plan is rather simple.
Moshe warns Pharaoh that if he does not allow Bnei Yisrael to journey into
the desert and worship their God, a severe Divine punishment will ensue and
many people will die (including Egyptians). 

        As we explained above, a careful analysis of the entire Exodus
narrative supports Rashbam's interpretation - that God commands Moshe to
employ 'trickery' to get Bnei Yisrael out of Egypt. 

 

        Even though we have referred to this plan as 'trickery', Rashbam
does not call this 'lying' - he refers to it instead as 'derech chochma' - a
wise scheme.  He brings a parallel example from Sefer Shmuel.  When God
instructs Shmuel with the mission to anoint David as king, Shmuel expresses
his fear that Shaul may find out and then kill him.  To solve this problem,
God provides Shmuel with a 'cover up', telling him to claim that he is going
to Bet-Lechem to offer a sacrifice.  Once there, he will secretly anoint
David as king.  [See Shmuel I/16:1-3!] 

        When you read this Rashbam inside, note the 'confident' style with
which he begins his explanation:

"Anyone who would like to understand the primary 'pshat' of these psukim
should study my interpretation of this pasuk, for those who explained it
before me did not understand it at all!"  [See Rashbam 3:11-12.]

 

Later on, Rashbam is so sure that his interpretation is correct that he
concludes his commentary by stating:

"Anyone who explains these psukim in any other manner is totally mistaken!"
[See end of peirush to 3:11-12.]  

 

'NOT SO FAST ...' 

        Despite the charm and appeal of Rashbam's explanation, there appears
to be a major 'hole' in his theory.  Let's explain:

        Recall that, in addition to his mission to Pharaoh, Moshe's mission
also included that he tell Bnei Yisrael that God had now come to take them
out of Egypt to the Promised Land (see 3:16-17).  And this is exactly what
Moshe does in 4:29-31. 

        Is it possible to expect that over one million people know the
'real' plan, and Pharaoh won't find out?  Can it be expected that no one
will leak the story?  Doesn't Pharaoh have his own CIA [KGB, Shin Bet...
take your pick]?

        Furthermore, it appears that Moshe has nothing to gain by not
telling Pharaoh the whole truth?  Either way, God tells Moshe that Pharaoh
won't listen in any event (see 3:19), so why not tell Pharaoh the whole
truth in the first place?

        Finally, is God not powerful enough to bring plagues capable of
forcing Pharaoh to grant Bnei Yisrael total freedom?  Is it better to
deceive Pharaoh rather than tell him the truth?

 

NOWHERE ELSE TO GO!

        When we read the story of the Exodus, it is commonly assumed that
the only obstacle preventing Bnei Yisrael's return to Eretz Canaan was their
enslavement to Egypt.  However, if we consider their condition more
realistically, we realize that Bnei Yisrael had no alternative other than
remain in Egypt.  Let's explain why:

        Bnei Yisrael's population is over two million.  [The census included
600,000 men over the age of twenty.  Figure an equal amount of women, and
considering the high birth rate figure as many children under twenty as
adults over twenty, and you arrive at a figure of about two million!]

        To provide food and water for this size population is not an easy
task.  Egypt, thanks to the Nile River and Nile Delta, could provide their
needs.  However, survival of a nation of this size in desert conditions,
even for a few weeks, would be impossible. 

        Even if Pharaoh had granted them permission to emigrate, could a
nation of some two million people [ex-slaves] survive the lengthy, arduous
journey through the desert?  And even if they could make it to Canaan, could
they conquer the land with its walled cities and formidable, armed enemies?
As the 'meraglim' themselves concluded, such a plan would be suicidal - and
that's a conclusion reached by people who had witnessed the miracles of
Yetziat Mitzrayim!  [See Bamidbar chapters 13->14.] 

        Without anything less than a 'miracle' by which they could survive
the desert, Bnei Yisrael have no option other than to remain in Eretz
Mitzrayim.

        Furthermore, Bnei Yisrael had been living in Egypt for (at least)
the last two hundred years.  Certainly, in the eyes of the Egyptians (and
most likely in their own eyes), even though they may be 'third class
citizens', they remain a distinct ethnic group within Egyptian society and
culture. 

        In fact, it is for this very reason that their enslavement begins
when Bnei Yisrael become so numerous.  Egypt fears that they may soon take
over their own country!  Many dynasties in Egypt had been taken over by
enemies from within or by foreign powers.  They now fear that Bnei Yisrael
may soon become powerful enough to take over Egypt; or at least help others
to do so (see 1:8-10).

        Thus, despite the hardships of their enslavement, [without some sort
of miraculous, divine intervention] Bnei Yisrael had no realistic
alternative other than staying in Egypt.  When Bnei Yisrael cry out for
salvation in 2:23-25, they are an oppressed working class who desire a
lighter workload and better living conditions; they are NOT yearning for
Zion.

 

        With this in mind, let's imagine what would have happened had Moshe
presented Pharaoh with this plan of an en-masse emigration to Eretz Canaan.
Pharaoh most probably would have dismissed him as insane!  Moshe would have
lost all credibility in the eyes of Pharaoh as a responsible leader of the
Hebrew Nation. Instead, God instructs Moshe to make a fairly reasonable
request - to allow his afflicted brethren to worship their God (as they
indeed do at Har Sinai (see Shmot 23:3-7).  Moshe does not lie to Pharaoh,
nor does he deceive him.  He simply claims the legitimate right of religious
freedom for an oppressed people! 

        Furthermore, God can demand that Pharaoh grant religious freedom to
an oppressed people, and hence punish him for not obeying; but He can't
expect Pharaoh to act as 'an ardent supporter of Zionism' - allowing an
entire nation to embark on a journey that would most certainly be suicidal!

        This explains why Pharaoh never accuses Moshe (during the Plagues)
that he may really be planning to take Bnei Yisrael to Eretz Canaan, for
Pharaoh never considers that as a realistic option!

        So what is Pharaoh worried about?  Why is he so adamant not to allow
them to worship their God in the desert for a few days?         The answer
is quite simple, and it explains every problem that we have raised thus far.


        Pharaoh has ONE fear, and only one fear: From the time that the
enslavement began until the day of the Exodus, Pharaoh's only fear is that
Bnei Yisrael may take-over his country.  That is exactly why he enslaved
them in the first place (see 1:8-10), and this is exactly why he is
reluctant to allow the entire nation to leave with all their belongings. 

        Pharaoh fears that should he let them free to worship their God,
they will take advantage of the situation, and instead of returning to
slavery, they will return and rebel; or join with other nations and attack,
or simply declare their independence.  By not allowing them to travel too
far, and by leaving their women and children (or at least cattle) behind,
Pharaoh remains with a clear advantage.  But should the entire nation leave
to worship their God, nothing guarantees that Bnei Yisrael will return to
their servitude.  Instead, they could take advantage of the situation and
declare their independence upon their return, or possibly even attack Egypt.

        Then, when Bnei Yisrael finally did leave Egypt, what Pharaoh feared
most is exactly what happened.  Bnei Yisrael DON'T go to the desert.
Instead they march away 'armed' (see 13:18), with all of their cattle, and
with a significant amount of 'borrowed' Egyptian gold and silver, and with
arms - everything they need to declare independence!  As soon as Pharaoh
realizes that they are not going to the desert, he concludes that he has a
rebellion on hand, and he launches a pre-emptive strike before they attack
him (see 14:1-6).

        With this in mind, we can suggest an answer to our other questions
as well.

 

KEEPING A SECRET

        Even though Moshe had told Bnei Yisrael of God's promise to take
them to Eretz Canaan, had the Egyptians heard this 'rumor', they would have
scoffed at the very thought.  Could a multitude of slaves possibly organize
themselves into an independent nation?  Could they survive the journey
through the desert?  Could they conquer the kings of Canaan?  Are there any
neighboring lands as good as Egypt? 

        No one was keeping any secrets.  Even the majority of Bnei Yisrael
felt that this idea would lead to national suicide (see 14:12!).  Why should
the Egyptians believe this 'rumor' any more than Bnei Yisrael did?
Throughout Sefer Shmot and Sefer Bamidbar, we find the people time and time
again expressing their desire to return to Egypt.  As the "meraglim" (spies)
themselves later conclude, it is the only logical alternative (see Bamidbar
14:1-4). 

        Although God's promise of a land 'flowing with milk and honey' (see
3:8,17) was originally endorsed by the elders (see 4:29-31), only a short
while later, after their workload was doubled, these hopes fizzled out (see
5:1-21).

 

THEOLOGICAL SIGNIFICANCE

        In addition to our explanation that God has no intention to fool
Pharaoh, one could even suggest that there is a certain thematic value in
the fact that Moshe's request from Pharaoh is specifically for 'religious
freedom' and not the right to emigrate. 

        The story of the Exodus, and hence God mission to Moshe at the
'sneh', focuses on two independent issues:

1) To redeem Bnei Yisrael from Egypt - to fulfill Brit  Avot; 

2) To 'teach' Pharaoh and his country the lesson of 'ANI HASHEM' - that God
of Israel exists.

 

        In His 'hitgalut' to Moshe at the 'sneh', God charges Moshe with the
responsibility of dealing with both issues.

        Let's begin with the latter by asking a more basic question: why
must Moshe confront Pharaoh in the first place?  If the entire purpose of
Yetziat Mitzrayim is simply to fulfill 'brit Avot' and take Bnei Yisrael to
Eretz Canaan, why involve Egypt in this process at all?  Surely God could
create circumstances whereby Bnei Yisrael would emigrate without official
Egyptian authorization.  For example, let God cause a sudden change in
Egyptian policy, or make just one miracle where all the Egyptians would fall
asleep for 48 hours, etc. 

        [See Ramban on 3:13 for an interesting perspective.]

 

        Nonetheless, at the 'sneh' we see how God insists that Bnei Yisrael
must receive Pharaoh's permission to leave.  Note how the psukim emphasize
this point:

        "Now go, I have sent you to PHARAOH..." (3:10)

and Moshe responds:

         "Who am I that I should go to PHARAOH?..." (3:11).

 

        Moshe's confrontation with Pharaoh constitutes a critical element of
God's plan.  God does not tell Moshe to 'trick' Pharaoh. Rather, Moshe must
confront Pharaoh over the fundamental issue of religious freedom - the basic
right of any people, especially an oppressed nation, to worship God.  The
fact that Pharaoh, the king of Egypt - the world superpower and center of
ancient civilization - rejects this request shows that he considers himself
above his fellow man.  He acts as though he himself is a god; God must
therefore teach him (and any future Pharaoh/monarch) the lesson of "ve-yad'u
Mitzrayim ki ANI Hashem" (see 7:5,9:16,11:9,14:4).

[One could suggest that the natural resources of Egypt, especially the
inestimable Nile River, granted power to the Egyptian people.  [See
Yechezkel 29:1-3.]  This power not only allowed their monarch to claim
divine power and authority, but also led Egypt to their self-proclaimed
privilege to oppress other nations - to act as though they were gods.  It is
not by chance that the first plague strikes specifically the Nile River.]

 

TWO PERSPECTIVES

        Therefore, from a universalistic perspective, the primary goal of
Yetziat Mitzraim is that Egypt - the center of ancient civilization -
realize that God is above all Man - "ve-yad'u Mitzraim ki Ani Hashem."
Moshe must deliver this message to the Egyptian people, in God's Name,
directly to Pharaoh (as explained in 3:10-12, 18-20).  The MAKKOT ensure
that the Egyptians will ultimately internalize this message.

        Hence, when Moshe is commanded to go to Pharaoh and demand Bnei
Yisrael's right to worship their God, it's not a 'trick', but rather a
basic, human demand.

        On the other hand, from Am Yisrael's perspective, the central
purpose of Yetziat Mitzraim relates to the fulfillment of God's covenant
with the Avot, that Bnei Yisrael return to Eretz Canaan in order to become
God's special nation.  As Bnei Yisrael must prepare themselves for this
redemption (as we will explain in next week's shiur), Moshe must convey this
message to them (see 3:7-9, 13-17).  Ultimately, this redemption will take
place in wake of the events that unfold once Pharaoh allows Bnei Yisrael to
leave after the Ten Plagues. 

 

FROM MAKKOT TO DIBROT

        In conclusion, it is interesting to note the inter-relationship
between these two aspects of the Exodus.

        As we explained in Sefer Breishit, an ultimate goal of the Nation of
Israel is to establish a model society that can bring all mankind to
recognize God.  At Yetziat Mitzrayim - when Israel becomes a nation - it is
significant that Egypt - the center of ancient civilization and the epitome
of a society that rejects God - must recognize God, specifically at the
moment when Am Yisrael becomes a nation.

        Initially (and unfortunately), this goal must first be achieved
through force, by Moshe's MATEH and God's TEN Plagues.  Ultimately, when
Israel becomes a nation in its own land, this very same goal can be achieved
in a more 'peaceful' manner - i.e. through education - should Bnei Yisrael
integrate the message of Moshe's DIBUR and the principles of God's TEN
Commandments.

                               shabbat shalom,

                               menachem




FOR FURTHER IYUN

A. Hashem's Response to Moshe's question - 3:12

        Before presenting the various approaches taken to this pasuk let us
first identify the various problems that immediately arise.  The pasuk
reads, "He said, I will be with you, and this shall be a sign that I have
sent you, when you free the nation from Egypt, you will serve God on this
mountain."  The mefarshim must grapple with the following questions:

Most urgently, as we discuss in the shiur, is the issue as to how Hashem
here responds to the concerns Moshe expresses in 3:11: "Who am I, that I can
go to Pharaoh and that I can take Bnei Yisrael from Egypt?"

To what does 'this' refer in the phrase, "this shall be a sign that I have
sent you"?  Does it refer to the immediately preceding clause - "I will be
with you," that somehow Hashem's "being with" Moshe serves as a sign?  Or
does it refer to the immediately following clause, the nation's serving
Hashem at this mountain after leaving Egypt?  How could Matan Torah serve as
a sign that "I have sent you"?  Significantly, an 'etnachta', signifying a
pause in the sentence, appears under the word, 'shlachticha" ('that I have
sent you'), perhaps suggesting that the 'sign' refers to what was mentioned
earlier, rather than that which follows the 'etnachta'.  Why does Moshe need
a sign that Hashem sent him; did he ever express any doubt that it was God
who spoke to him?  He doubted only his ability to speak to Pharaoh and
demand the release of the slaves.

A question that necessarily relates to the previous questions: what does
Matan Torah have to do with Yetziat Mitzrayim?  Why does Hashem mention it
here to Moshe?

It is important to bear all these questions in mind when surveying the
various interpretations.  This will help us appreciate what prompted each
mefaresh to explain as he did.

In the shiur we accept the Rashbam's interpretation of the pasuk, that
Hashem responds to Moshe's concerns by telling him that a) He will ensure
Moshe's permission to come before Pharaoh and b) he would free Bnei Yisrael
by 'fooling' Pharaoh into thinking that he requests merely permission for a
three-day trek into the wilderness to worship Hashem.

       Here is a brief survey of some other explanations offered:

A.    Rashi, first interpretation: The burning bush serves as a sign to
Moshe that he will succeed, since "I have sent you".  Just as the bush was
not consumed by the fire in compliance with Hashem's will, so will Moshe
succeed because he performs Hashem's mission, which can never fail.  The
second half of the pasuk refers to a second question that Moshe had asked:
in what merit Bnei Yisrael will be freed?  Hashem responds that He will
redeem them in the merit of their eventual assembly at that mountain for
Matan Torah.

B.    Rashi, second interpretation: The clause, "this is the sign that I
have sent you." bears no connection to the first part of the pasuk.  Hashem
'parenthetically' informs Moshe that his success in freeing Bnei Yisrael
will serve as a sign of the fulfillment of a different promise - Matan
Torah.

C.    Ibn Ezra (Peirush Ha-katzar) cites an approach that completely
separates the two halves of the pasuk, before and after the etnachta.  That
is, "when you leave Egypt you will serve God" is merely additional
information that does not address Moshe's concern.  Within this approach,
Ibn Ezra cites two versions.  According to the Geonim, Hashem's 'being with
Moshe' will serve as a sign, while the anonymous 'acheirim' view the miracle
of the burning bush as the sign (recall Rashi's first interpretation).
Either way, it seems, these phenomena serve as a sign "that I have sent
you."  As Ibn Ezra notes, however, Moshe never doubted Hashem's having sent
him (as noted earlier).  Additionally, we should add, this approach leaves
unresolved the question as to why Hashem makes mention of Matan Torah in
this context.

D.    Ibn Ezra himself (in his Peirush Ha-katzar) suggests a somewhat
revolutionary pshat, claiming (though somewhat cryptically) that the word
'ot', generally translated as 'sign', here means 'purpose'.  Hashem thus
informs Moshe that the purpose of His taking Bnei Yisrael from Egypt is for
them to stand at Har Sinai and receive the Torah.  Ibn Ezra does not explain
why Hashem suddenly mentions this now, rather than when He initially
instructed Moshe to go to Pharaoh.

E.     Ramban understands the reference to Matan Torah as Hashem's assurance
to Moshe that Bnei Yisrael will agree to go to Canaan.  Moshe was concerned
that the people would refuse to go in fear of the nations they would have to
fight upon entering the land.  Hashem thus tells Moshe that the nation will
first worship Him on that mountain, and there they will accept the mitzvot
and Moshe as their leader.  They will then follow him to Canaan.  (One
version of the Seforno's commentary on our pasuk has him adopting this
explanation - see footnotes on the Seforno in the Torat Chayim Chumash.)
Although Ramban does not make it clear how this serves as a 'sign', he
likely refers to Rambam's reading of this pasuk, as he explains in Hilchot
Yesodei Ha-Torah 8:6.  Ramban there writes that Matan Torah served to firmly
establish Bnei Yisrael's faith in Moshe as Hashem's prophet.  Thus, it
serves as a 'sign' to Bnei Yisrael "that I have sent you".

F.     Seforno explains the opening phrase, "I will be with you," as meaning
that Hashem will guarantee the fulfillment of every one of Moshe's
predictions.  This will serve as a sign to one and all - Bnei Yisrael and
the Egyptians - that Hashem has sent Moshe to free the slaves.  As for the
mention of Matan Torah, Seforno follows Rashi's approach, that Hashem here
informs Moshe that the merit of Matan Torah renders Bnei Yisrael worthy of
redemption.

G.    Abarbanel - first approach: Like one view mentioned earlier, this
approach identifies the burning bush as the sign.  It serves as a sign to
Moshe that Hashem will assist him in his meetings with Pharaoh.  In this
approach, Abarbanel suggests two possible explanations of the second half of
the pasuk: the Ramban's explanation, that Matan Torah will give Bnei Yisrael
the confidence and hence the willingness to go to Canaan, and Rashi's
interpretation, that Matan Torah renders them worthy of deliverance from
Egypt.  (Abarbanel expresses his preference for this first approach.)

H.    Abarbanel - second approach: The prophecy Moshe now received serves as
sign for him that God will accompany him to Pharaoh such that he will
succeed.  The mention of Matan Torah responds to another question of Moshe,
which he expressed when said, ". and that I will take Bnei Yisrael out from
Egypt."  Moshe here asks the question that, as we discuss in the shiur, many
among Bnei Yisrael probably asked: why must they leave Egypt at all?  Why
can't Hashem simply free them from bondage without taking them from Egypt?
To this Hashem responds that they must serve Him, and this worship cannot
take place in Egypt, given the widespread idol worship in the country; Moshe
must therefore take Bnei Yisrael out of Egypt to worship Hashem in the
wilderness.  

I.       Abarbanel - third approach: Moshe had questioned his ability to
undertake this mission on the basis of his lowly stature.  Hashem responded
that He will accompany Moshe, and his lowly stature will itself serve as a
sign to Hashem's having sent him; a simple, old man could not defy Pharaoh
and lead a multitude out of Egypt without Hashem's help.  For this very
reason, Bnei Yisrael will serve Hashem after leaving Egypt, rather than
worship Moshe himself, as they will clearly recognize the Almighty's hand in
this process.

==

        We should note that all these approaches give rise to the problem of
"ikar chaser min ha-sefer", that Hashem seems to have omitted the primary
component of His message to Moshe in this pasuk.  This is characteristic of
very difficult and ambiguous psukim.  Since the pasuk makes little sense as
written, the mefarshim have no choice but to read external information into
the text in order to make it comprehensible.

 

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