[Par-new] Parshat Va'era - shiur #1 [revised 5769]

[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 VA'ERA  --   "ANI HASHEM" 

 

        Should Bnei Yisrael's redemption from slavery be 'unconditional'?  

        According to God's original promise to Avraham Avinu at Brit Bein
ha'Btarim (Breishit 15:13-15), it certainly seems that way. 

Furthermore, the opening lines of Parshat Va'era also leave us with this
impression that the forthcoming redemption will be unconditional - after
all, could God have any higher expectations from a nation that had endured
so many years of oppression?

In the following shiur, we re-examine those psukim (i.e. Shmot 6:2-9) - to
show how and why Israel's redemption from Egypt emerges as a more
'reciprocal' process.

 

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 bitter after Pharaoh
doubled their workload (in reaction to Moshe's opening request /see
5:18-21).  Understandably, the people accuse Moshe - their new leader - for
aggravating their condition; whereupon Moshe turns to God in prayer, asking:

"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 hence:

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".

 

        Similarly, the message that God instructs Moshe to convey to Bnei
Yisrael begins (and ends!) with this same statement of 'ANI HASHEM' (see
6:6-8).  To clarify this, note our emphasis of this point as we quote these
psukim:

"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!)

 

        Clearly, God wants Bnei Yisrael to hear this 'message' of "Ani
Hashem".  But how does this 'statement' answer the people's complaint?
Would the repetition of this phrase, together with yet another promise of
redemption lighten their workload? 

[Recall, Bnei Yisrael never asked for redemption, they simply desired less
work! (see 2:23)]

        

As we see in the next pasuk, this message did not convince them, and
precisely for this reason - that it did not alleviate their heavy workload:

"And Moshe spoke these words to Bnei Yisrael, but they did not listen to
Moshe, due to their crushed spirit and their hard labor". (see 6:9).

        

        So what was the purpose of God's message of "Ani Hashem", if it
didn't work?

 

A STATEMENT, or A COMMAND?

        To answer this question, we contend that the phrase 'ANI HASHEM' (in
the context of these psukim) should not be understood as simply a
'statement' - promising imminent redemption, but rather as a 'command to
accept Hashem' - i.e. demanding improved behavior - to enable redemption!

 

Even though this interpretation may not appear to be the simple meaning of
this phrase, a careful reading of this entire section in Sefer Shmot, with a
little help from Sefer Yechezkel, will help us prove this conclusion.

To do so, let's take a careful look 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'?

        To interpret the phrase "ve-lo SHAM'U", let's consider the possible
meanings of the verb "lishmoa", which can imply to either hear; comprehend;
listen, or obey - and contemplate how it would relate to the context of
these psukim:

 

* They did not HEAR what Moshe said.

That can't be its meaning in this pasuk, as they obviously heard what Moshe
said. [If not, he could have simply raised his voice, and repeated it
again.]  

 

* 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" usually implies. 

 

* They did not BELIEVE (or accept) what Moshe told them.

Even though this is the popular interpretation (of this pasuk), this
translation is problematic as well, for the Torah should have used the
phrase "ve-lo he'eminu", as this is the word Chumash usually employs to
describe belief - just as it did to describe Bnei Yisrael's original belief
in God's first promise of redemption - see 4:30-31.

 

* 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 - that must be obeyed; 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).

        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) were 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
'committed partner' in this relationship.

        If this understanding is correct, then Bnei Yisrael's response of
"ve-lo sham'u el Moshe" could definitely be understood that 'they did not
OBEY' - for they rebelled against God (as Yechezkel explained) continuing
their evil ways by clinging to their Egyptian culture! 

 

A LOGICAL 'KAL VA-CHOMER'

        Additional support for this interpretation [that they did not
'obey'] 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: 

"hein Bnei Yisrael LO SHAM'U eilai - [If even B.Y. did not 'listen' to me] -
ve-eich YISHMA'ENI Pharaoh - why should Pharaoh 'obey' me?" (see 6:10-12).

 

        As you review this pasuk in Hebrew, 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).  Therefore, for this 'kal
va-chomer' to make sense, the verb 'sham'u' in both halves of the pasuk must
carry the same meaning.  Thus, if 'sham'u' in the second half of the pasuk
means 'obey', then 'sham'u' in first half of the pasuk - in reference to
Bnei Yisrael - must also mean to OBEY. 

In other words, the 'kal va-chomer' implies:" 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 did not obey.

 

TO KNOW or TO INTERNALIZE 

Based to this conclusion, "ANI HASHEM" must now be understood as a command;
and not as a statement (as we originally assumed). In this context, "Ani
Hashem" encompasses much more than pure intellectual knowledge, rather it
constitutes a precept that must be INTERNALIZED - and hence requires the
rejection of any other god.  

As Parshat Va'eyra begins, Moshe Rabeinu has been charged with the
responsibility to become an 'educator', and not simply the bearer of good
tidings.  In this capacity, he must help prepare Bnei Yisrael for their
redemption - by changing their ignoble culture - leading them in the path of
God.  It will also remain as his primary job for the next forty years!

 

THE FIRST TWO 'DIBROT'

This interpretation can help us appreciate the deeper meaning of the first
two of the Ten Commandments that Bnei Yisrael receive when they arrive at
Har Sinai.

The first commandment: "ANOCHI HASHEM ELOKECHA asher HOTZEITICHA me-eretz
Mitzrayim..." (see 20:2-3, compare w/6:6!) is simply a more emphatic form of
"Ani Hashem"; and the next commandment: "lo yihiyeh lachem elohim acherim al
panai..." - not to follow any other gods - reiterates this warning that
accepting God requires the rejection of decedent cultures.  

This may also explain why some commentators consider Anochi and Lo Yihiyeh
as one commandment, for the first statement automatically implies the second
(like two sides of the same coin)! 

        Even though Bnei Yisrael did not internalize this 'commandment' of
ANI HASHEM before they left Egypt (as 6:9 implies), as God had hoped; their
redemption process would not be complete until they do - as will unfold in
the events that follow in the rest of Chumash.

 

A DIFFICULT MISSION

>From this perspective, Moshe's mission to Bnei Yisrael becomes more
difficult than his mission to Pharaoh.  His assignment involves not only
informing the people, but also EDUCATING them - to prepare them for their
redemption.  Just as Pharaoh must be convinced to recognize God, Bnei
Yisrael must be convinced that they must become worthy for their redemption
by God. 

        This interpretation can also explain the interesting wording of
God's response to Moshe's objection in 6:11-12: 

"Then 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 our TSC shiur on
Parshat Bo.]  Then, after their first 'three-day journey' into the desert,
they must pass the test at 'Mara' (see 15:22-26), where they are given one
more chance to accept what they had earlier rejected in Parshat Va'era.
Note what God commands Bnei Yisrael at MARA:

"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

 

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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.

 

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