[Par-reg.w] For Parshat Shmot - questions for self study
Menachem Leibtag
mleibtag at gmail.com
Wed Jan 3 16:00:00 EST 2018
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
for SEFER SHMOT & PARSHAT SHMOT
PART ONE - INTRO TO SEFER SHMOT
FIVE 'BOOKS'
1. Recall that the Torah is called Chumash because it
includes five individual books (i.e. 'chamesh' is the number
five); as each individual book is referred to as a 'sefer'
[=book].
How does the fact that each sefer is an individual book affect
the manner by which it should be studied and understood?
Surely, each of the five books relate to one another,
however, explain why considering the Torah as a collection of
five individual books is different than viewing it as one book
with five sections?
2. In your opinion, would the fact that Chazal consider each
book of Chumash an individual sefer imply that each sefer
contains a unique theme? If so, [based on your previous
knowledge of Chumash], what would say is the unique theme of
each sefer. [For the purpose of our shiur, answer this
question at least in regard to Sefer Shmot.]
3. In our shiurim, we will attempt to identify an overall
theme by following a very simple methodology. First, we
construct a very general table of contents, listing all the
major topics of the book. Then, we analyze that 'table of
contents', while attempting to turn it into an 'outline' by
thematically grouping together its various sections, and
contemplating the progression from topic to topic.
Attempt to do this for Sefer Shmot. First, give it a try
based on your previous knowledge of Sefer Shmot (i.e. from
what you remember, without reading it again). In other words,
try to divide the Sefer into approx. ten to twenty distinct
sections, listing a general title for each. Then, turn your
list into an outline, by identifying any sort of thematic
progression from one section to the next.
Based on your outline, can you identify one overall theme
for the entire book? If not, can you identify several 'sub-
titles'?
4. With this in mind, take a few minutes to study the first
Ramban on Sefer Shmot, noting how he attempts to identify an
overall theme not only for Sefer Shmot, but for Sefer Breishit
as well. Do you agree with his conclusions? [Explain why yes
or not?]
Based on this Ramban, is it clear that he assumes that
one should attempt to identify a theme for each sefer of
Chumash?
To verify your answer, see the first Ramban in Sefer Vayikra,
Bamidbar and Devarim!
FROM BREISHIT TO SHMOT
5. Return to the first line of this Ramban, where he
identifies the overall theme of Sefer Breishit. Note how he
explains the connection between the story of Creation and the
story of the Avot! Explain how the need to find one overall
theme for each sefer may have affected Ramban's conclusion
that all of Sefer Breishit, including God's choice of Avraham
Avinu and his family, could be understood as a type of
'yetzira' (creation).
Relate this to why Ramban (in his commentary) will often
favor the principle of 'ma'aseh avot siman le-banim'.
[Be sure to note how Ramban understands ma'aseh avot siman
le-banim - that certain incidents in the life of the Avot
reflect the nature of future events that will take place
later on in Jewish history.]
How does Ramban's conclusion relate to our identification
(in our shiurim on Sefer Breishit) of 'bechira' [God's choice
of Avraham Avinu to become His special nation etc.] as the
main theme for Breishit?
6. Continue your study of this Ramban, and make sure that you
understand his conclusion (re: the overall theme of Sefer
Shmot).
How does he explain the progression of topics in Sefer
Shmot? Relate to your outline of Sefer Shmot (from above).
Do you agree with his conclusions? Explain why yes or why
not?
According to Ramban's conclusions, is there a thematic
connection between the themes of Sefer Breishit and Sefer
Shmot?
Would you expect there to be one?
7. Where (and when) was the last instance that God spoke to
Yaakov Avinu in Sefer Breishit? [If you give up, try Breishit
46:1-4.]
What was Yaakov worried about, and what is God's message
to him in this 'hitgalut'? Does this come as a surprise?
[Does this explain why Bnei Yisrael didn't return to
Eretz Canaan once the famine was over?]
Where is the first time when God speaks to man in Sefer
Shmot? [If you give up, try chapter three.]
What is God's message to Moshe in that hitgalut?!
Find both the textual and thematic parallel between this
last hitgalut of Breishit, and the first hitgalut in Shmot.
Based on this parallel, explain what you would expect to
be the connection between Shmot and Breishit. In your answer,
relate to the phrase "al tira..." in 46:3, as well as in
Breishit 15:1, and in 26:23-24. [Note the connection between
all of these sources and Am Yisrael's relationship with other
nations.]
8. Based on the above question, would you say that Sefer
Shmot is a continuation of the story of Sefer Breishit, or
does it describe the fulfillment of God's covenant made with
the Avot in Sefer Breishit? In your answer, relate to
Breishit 15:13-18 & 17:1-10.
Based on your study of Sefer Breishit, what do you expect
should happen in Sefer Shmot? [Relate to God's various
promises to the Avot, especially Breishit 12:1-8, 13:15-18,
15:1-20, 17:1-11, 35:9-13, 46:1-5, 48:21, & 50:24-25.]
9. In your opinion, was Sefer Breishit written during the
time of the Avot, or was it first given by God to Am Yisrael
at Har Sinai?
[In other words, did the people of Israel in Egypt have the
book of Breishit, was did they only receive at Matan Torah?]
How would they answer this question affect how understand
the primary themes of both Sefer Breishit and Sefer Shmot?
10. Assuming that Sefer Breishit was first given at Har
Sinai, in your opinion, were the people of Israel in Egypt
aware of their ultimate destiny. Were there any mitzvot that
they needed to keep? If so, what were they.
Were there any 'family traditions' regarding their future
destiny that should have been passed down from one generation
to the next? If so, what were they, and would that affect how
we understand what transpires in Parshat Shmot?
In your answer, be sure to relate to Breishit 12:1-3,
15:13-20, 17:1-11, 46:1-5, 48:21, & 50:24-25.
How would this help you understand Moshe Rabbeinu's
questions in chapter 3 regarding his anticipation of what Bnei
Yisrael will ask when he will inform them that the God of
their forefathers had appeared to him, and promised their
redemption?
Relate to Shmot 3:6-7; 3:13-15; and 4:1-6.
TO SINAI or TO ISRAEL
1. To the best of your recollection, what was God's purpose
in the events of the Exodus -
to bring the people to the Land of Israel,or
to bring them to Mount Sinai (to receive the Torah),
or both?
Explain the underlying logic behind each possibility, and
attempt to find psukim that would support each opinion.
Relate your answer to what God tells Moshe at the burning
bush, noting especially 3:6-8; 3:10-12; 3:17-18 and 5:1-4.
Relate as well to Shmot 29:46 and Bamidbar 15:41!
for PARSHAT SHMOT
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
INCREMENTAL IMMORALITY
1. In the opening psukim of Parshat Shmot (see 1:7-10), the
Torah explains how the Egyptians were quite worried about the
'Jewish population explosion', and hence decided to kill all
newborn males. In your opinion, if the Egyptians were so
worried, why didn't they just kill adult males as well to
limit the population? Why was the edict only against newborn
babies?
In your opinion, could one consider killing a newborn
baby less 'problematic' (morally) than killing a child or an
adult?
For an interesting perspective on this question, see Ramban
on 1:10. Note how he explains the incremental manner by which
the enslavement began (because of 'moral' considerations).
[Note as well how later persecutions of the Jewish people
have begun in a similar manner.]
MOSHE RABBEINU'S FIRST EIGHTY YEARS
2. Chapter two describes the birth of Moshe, as well as his
early adulthood. In your opinion, what is the purpose (and/or
thematic significance) of these various stories?
In your opinion, was Moshe Rabbeinu chosen by God from the
time of his birth to become the leader of Am Yisrael, and to
take them out of Egypt, or, was he chosen by God at the time
when redemption was necessary, based on his character (and
life history), i.e. based on his 'credentials for the job'.
Explain how each approach would affect how we understand the
stories in chapter two (concerning Moshe's birth and the key
events in his life). [See also Ibn Ezra on 4:20!]
3. In your opinion, do the stories in chapter two (describing
how Moshe killed an Egyptian and his interference with a
quarrel between two Jews) reflect a strong moral character?
Explain why yes, or why not. [Relate your answer to the
question above.]
Do they relate in any manner to what will transpire later on
his life? If so, bring examples.
4. Even though the Torah doesn't tell us how old Moshe was
when he ran away from Egypt, in your opinion (based on the
story), how old do you think he was? [In other words, how
many years elapse from the time that Moshe runs away from
Egypt until he returns from Midyan? Relate to 2:11-23, 4:19,
and 7:7.
How would the answer to this question relate to why Moshe
Rabbeinu may have been reluctant to become the leader of Am
Yisrael? [See Rashbam on Shmot 4:10.]
5. In your opinion, did Aharon serve in any official position
before his brother Moshe was chosen by God to become the new
leader of Bnei Yisrael? [Relate to 4:10-15, see Rashi on
4:10.]
Who (or what group) led Bnei Yisrael before Moshe was
appointed as their leader? Was it one person, or a set of
elders from each tribe? [Attempt to quote psukim that support
your answer (especially from the end of chapter 4 and in
chapter 5).]
See also Rashi on 4:10
In your opinion, did Moshe receive any official
appointment from any previous governing body before he became
Am Yisrael's accepted leader? As before, support your answer
with psukim from chapter four. In your answer, relate to 3:16-
18 & 4:27-31. [Relate as well to Moshe's question/request in
4:1-3.]
THE BURNING BUSH & HAR SINAI
6. Aside from serving as an 'attention getter', in your
opinion, is there any symbolism to the 'burning bush' (see 3:1-
5)?
Relate to the key events that later take place at this
very same location, i.e. Har Chorev = Har Sinai. See
especially Devarim 5:19-24 (and its context). How does the
burning bush model what transpires at Matan Torah? [See also
Shmot 19:11,16-18 & 20:15!]
Does Matan Torah take place at this same spot?
[In regard to Chorev and Sinai being the same site, see
Shmot 17:6 and its context, as well as 3:1-2].
WHO WAS THE LEADER BEFORE MOSHE?
7. Before Moshe Rabbeinu becomes their leader, do Bnei
Yisrael have an established leadership of any sort? If so,
who were their leaders and how were they chosen? Does this
leadership continue to function after Moshe becomes their
leader?
[Relate to the 'zkeinim' mentioned in 3:16, 12:21 (in
contrast to 12:3!); 19:7-8 etc:.]
Do Bnei Yisrael have any official sort of representation
before Pharaoh? If so, who represented them, and who chose
those representatives? In your answer, relate to the
'shotrim' & the 'meyaldot' as mentioned in Shmot 1:18, 3:18, &
5:15.
[See also Ibn Ezra Shmot 4:27. and Rashi on 4:10!]
THE 'WIFE & KIDS'
8. In your opinion, did Moshe Rabbeinu make the proper
decision by taking his wife and children along with him upon
his return to Midyan? [See Shmot 14:18-26.]
Should Moshe return to Egypt with his wife and children,
would this indicate to the people that their redemption is
near, or that it will probably still take a long time before
they will leave?
If he would return without them, would that indicate that
their suffering will most probably continue for quite a while?
As a husband and father, would it be better for Moshe to
have left this wife and children with his in-laws?
As 'redeemer of God's nation', would it not have made
more sense for Moshe to hurry back to Egypt immediately, and
not take away precious time by first dealing with his own
family's needs?
In your opinion, did Tzipora and the children actually
come with Moshe to Egypt, or did they change their plans and
return to Midyan? If so, can you explain why?
In your answer, relate to 4:25-26 and 18:1-6.
After contemplating these questions, see how the
commentators dealt with these questions. Note especially:
Rashi on 18:2!
Then, see Ibn Ezra on 4:20, for a rather complex
explanation.
Finally, see Seforno on 4:19 & 4:20 for an amazing spin
on what took place. According to this Seforno, note how Moshe
must have been with Tzipora and children while watching the
sheep near Chorev, and was returning to Midyan to bring them
home, before he would embark on his own journey to Egypt - by
himself! What problems does this interpretation solve?
=========
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
TOPIC: LET MY PEOPLE GO
1. Most of us are very familiar with Moshe's recurring
request to Pharaoh of 'Let My People Go'. To the best of your
recollection, when Moshe asks Pharaoh to 'let my people go' -
what precisely is he asking for:
a. To free Bnei Yisrael from slavery?
b. To allow Bnei Yisrael to leave to Eretz Canaan?
c. Something else?
[Is so, what is 'that something else'?
Does Pharaoh ever 'give in' to Moshe's request?
If so, when does he give in and why does he change his mind?
[Note: These questions may appear to be quite simple, but as
you study Sefer Shmot, you'll most probably realize that the
'classic answers' that everyone gives for these questions
are 'all wrong'.]
2. Review 1:8-10, which describes how and why the enslavement
began. Based on these psukim, what precisely are the
Egyptians worried about, and how will Bnei Yisrael's
enslavement (and later killing their male children) help
'solve' this problem?
Before the enslavement began, was there any reason for Bnei
Yisrael to remain in Eretz Goshen instead of returning to
Eretz Canaan? [Relate to Breishit 46:1-4.]
Before the enslavement began, was there any logical
reason for the Egyptians to think that Bnei Yisrael would
leave Egypt and return to Eretz Canaan?
[Which land is better? (Relate to Devarim 11:10-11.)]
3. Return once again to 1:10. How did you translate the
phrase -"ve-ala min ha-aretz"?
Does this phrase imply that Egypt is worried that Bnei
Yisrael would 'leave their country' once the Egyptians are
defeated in war by their foreign enemies? If Bnei Yisrael
were so eager to leave Egypt, then why didn't they just pick
up and leave before the enslavement began? Furthermore, why
would Pharaoh be so worried about Bnei Yisrael leaving Egypt
before they were enslaved?
Is there any other possible interpretation of this
phrase?
Note how Rashi offers two opinions in regard to the above
question. Note also Ibn Ezra and Ramban. How did they
understand this phrase? Finally, see Rashbam. What is
difficult about Rashbam's explanation of this pasuk?
Keep this question in mind as you study Shmot (thru
Parshat Beshalach), as this will be the key towards
understanding Pharaoh's behavior.
4. Scan the first five chapters of Sefer Shmot, noting its
division into 'parshiot'. Attempt to identify the primary
topic of each 'parshia', and then construct a summary outline,
listing the topic of each parshia. Can you explain the
progression of topic?
In your opinion, which parshia could be considered the
focal point of this unit, and which chapters lead up to it?
How does your answer relate to the theme of Sefer Shmot
and its connection to the theme of Sefer Breishit?
5. Review the final three psukim of chapter two (2:23-25).
[Note that they form a distinct parshia!] In your opinion,
what specific 'brit' does God remember at this time (and why)?
Based on these psukim, are Bnei Yisrael praying for God
to take them out of Egypt to the Promised Land, or do they
simply cry out, in hope that someone will help alleviate their
workload?
[For an interesting insight, see Ramban on 3:13.]
6. Review chapter 3 - i.e. the story of Moshe at the 'sneh'
[the burning bush].
In your opinion, what was the primary purpose of this
'hitgalut' to Moshe Rabbeinu? In other words, what is the
main point that God is telling him, and does everything else
either lead up to this, or follow from it?
How does chapter 3 relate to Bnei Yisrael's crying out (at
the end of chapter two), and in what manner does it 'set the
stage' for what will take place later on in Sefer Shmot?
7. Construct an outline that summarizes the primary topics in
chapter three, and the logic of its progression.
Based on your outline, is Moshe simply receiving
'information' from God in regard to the forthcoming
redemption, or is he given a specific mission?
If there is a mission, what is it, and when and how is it
supposed to be fulfilled? Is there more than one mission? If
so, what is the second? [In your answer, be sure to relate to
3:10-12. See also question #2 in the Parshanut section
below.]
8. Based on God's commandment to Moshe in 3:10-22, what
message is Moshe supposed to deliver to Bnei Yisrael
(concerning their forthcoming redemption) and what message is
he supposed to deliver to Pharaoh?
If these messages are different, can you explain why?
Be sure to pay special attention to 3:7-8 & 3:6-22.
Compare these psukim to God's earlier promises to the Avot,
especially to brit bein ha-btarim (Br. 15:13-21) and brit mila
(17:7-8), as well as 46:1-3 and 50:24-25.
Based on these parallels, could one conclude that God is
telling Moshe that He has come now to fulfill His brit? If
so, which brit & why now?
In your opinion, were Bnei Yisrael (in Egypt) aware of
God's covenants that He had made with the Avot?
In your answer, relate to 3:13 and 4:1.
As your read 3:13, explain why Moshe is so sure that Bnei
Yisrael will immediately ask: "what Name of God appeared to
him"?
What should God's answer be to Moshe's question?
What is his answer? [See Ramban on 3:13.]
[See also Rashbam in question #3 of Parshanut section below!]
9. Does Moshe ever tell Bnei Yisrael that he intends to lead
them to Har Sinai? If not, where does Moshe tell Bnei Yisrael
that God is planning to take them? [How long should that
journey take?]
10. Does Moshe ever demand from Pharaoh that he allow Bnei
Yisrael freedom to migrate to Eretz Canaan? If so, quote
those psukim?
If not, can you find what he does demand from Pharaoh in
each encounter?
To verify your answer, scan from chapter 3 thru chapter
14, paying careful attention to each conversation between
Moshe and Pharaoh regarding Moshe's demand - "shlach et ami ve-
ya'avduni...", as well as the 'negotiations' that take place
between Moshe and Pharaoh during the plagues:
Be sure to review: 3:18, 5:1-4, 7:16 & 26, 8:16-24, 9:13,
10:3-11,24-29. Explain how 5:1-4 'sets the stage' for all of
Moshe's demands that follow!
Then, review the story of the Exodus itself (i.e. 12:29-
38, paying attention to why, when, and how Pharaoh finally
allows Bnei Yisrael to leave Egypt. Be sure that you fully
understand 12:31-32, and how these psukim relate to the list
of psukim quoted above! [See Ibn Ezra on 5:1-3!]
[In other words, when Pharaoh finally allows Bnei Yisrael
to leave, is it in response to Moshe's original request (in
5:3) or is it a total expulsion from Egypt (i.e. forever)?]
Finally, review 13:17-20 and 14:1-8, making sure that you
understand exactly why Pharaoh 'changes his mind', and decides
to chase after Bnei Yisrael. Is it because Bnei Yisrael had
left Egypt into the desert, or is it because they don't leave
Egypt! [Be sure that you understand what transpires in 14:5
in relation to God's 'master plan' - as described in 14:2-3.]
[See also Ramban on 14:4-5.]
11. With this background (i.e. your study of the sources in
the above question), review 3:10-12 once again, attempting to
understand how each pasuk relates to the next.
[To help your understanding of what transpires in these
three psukim, prepare a table that compares the first
half of each these three psukim to the other, and the
second half of each of these three psukim to each other.
Be sure that you recognize how there is a statement,
followed by a question, followed by an answer.]
What is the obvious problem in this flow of topic in
these psukim? [Relate to the question and answer.]
Considering the mission that God gives to Moshe in 3:10,
what type of questions would you expect Moshe to ask? [How;
Why, Why me?, etc.]
What question(s) does he ask? [Note how God's answer in
3:12 should be able to help you explain the ambiguity in
Moshe's question in 3:11. ]
12. Now, see Rashi on these three psukim. Does Rashi relate
to any of the problems that you noticed? How does he answer
them?
In your opinion, is this 'pshat' or 'drash'.
Next, see Ramban. How does he solve the problem in these
psukim? How (and why) does he relate the answer to all of
Moshe's questions to Ma'amad Har Sinai?
Then, see Rashbam on 3:10-12. Note how his peirush relates
to your table (that compares these three psukim). Note how
confident Rashbam is that his interpretation is the only
correct one! [See both his opening and closing comments.]
In your opinion (based on the above questions), why is
Rashbam so adamant that his interpretation to Shmot 3:11-12 is
the only way to explain pshat?
Do you agree with Rashbam that his peirush is the only
'real' pshat?
13. Note how Rashbam deals with the 'moral' aspect' of his
conclusions, i.e. the fact that Moshe seems to by 'lying' to
Pharaoh concerning his true intention. Can you explain why
he brings an example from Shmuel (see Shmuel Aleph 16:1-3).
[Relate to the fact that both stories include a 'zevach' as a
'decoy'.]
Note also how Rashbam refers to this 'white-lie' as
'derech chochma'. Relate his choice of words to Shmot 1:8-10!
14. Even if Rashbam is correct (that Moshe did not tell
Pharaoh his real intention) - what is the obvious problem with
the conclusion of his commentary? [In other words, what will
stop Pharaoh from finding out the truth?]
In your answer, relate to what Moshe tells Bnei Yisrael
in 4:29-31, based on 3:16-17. Would it not make sense that
Pharaoh would sooner or later find out the 'truth'? Could
everyone 'keep this secret'?
15. From the perspective of Pharaoh and the Egyptian people,
how realistic would it be for the entire Jewish to pick up and
emigrate en-masse to Canaan? Without the assistance of
miracles, would it be possible to make that journey with women
and children? Would it be feasible to defeat the nations in
Canaan - to inherit their land (see Bamidbar chapter 13!)?
Based on these considerations, can you suggest a reason
why Moshe does not request permission from Pharaoh to
emigrate?
Similarly, why is Pharaoh so reluctant to allow the Jews
to travel into the desert? [In your answer, relate to 1:10!]
======
PART III - PARSHANUT
PSHAT vs. DRASH
1. Note that the first parshia of Sefer Shmot (1:1-6) re-caps
the 'toladot' of Yaakov, even though they have already been
detailed in Sefer Breishit (see 46:8-27). Can you explain
why?
Now, see the first Rashi on Parshat Shmot.
Is this the same question which is bothering Rashi?
If so, what is Rashi's answer?
Read Ramban on this same pasuk. What is his answer to
this question? Why does he disagree with Rashi?
Now, re-read this Ramban, noting how he brings down both
the opinions of Ibn Ezra and Rashi.
Note, that even though he disagrees with Rashi's
explanation of 'pshat', he states that the Midrash that Rashi
quotes to explain this pasuk is true ('emet'). How does this
Ramban help us understand the difference between drash &
pshat?
'HOUSES' FOR THE MIDWIVES
1. As you review Shmot 1:15-22, try to follow the flow of
topic from one pasuk to the next.
Based on your study, would it make more sense that the
'midwives' (named Shifra & Pu'ah) were Egyptians in charge of
giving birth to the Israelites, or were they Jewish?
In your opinion, are these two names Hebrew or Egyptian?
See Rashi, Ibn Ezra, Rashbam, and Seforno on 1:15, noting
how their commentaries relate to these questions. Note as
well how many of them try to 'solve' the problem of their
names being Hebrew.
2. Recall how the midwives Shifra & Puah feared God, and
hence didn't obey Pharaoh's decree. Read 1:21 again (in the
context of 1:20-22), and determine if it makes more to explain
that God made them "batim", or that Pharaoh made them "batim".
Based on each possibility, what would the word "batim" mean,
and how would it make sense in the context of these psukim?
After you see Rashi & Ramban on 1:21, be sure to see
Rashbam and Chizkuni (especially the second opinion he offers)
on 1:20-22!
Are you surprised?
A 'CODED' INTERPRETATION
1. See the Rashbam on 3:13-15, especially his commentary on
'zeh zichri' (3:15), noting how he 'codes' his answer in 'at-
bash' [a backwards Hebrew alphabet]. Decode it, and decide
what his answer is, and how it relates to question #5 in Part
Two above!
How does his 'coded' answer relate to his commentary in 3:13-
15 which explains why we don't always use God's Name when
referring to Him? Do you understand why he 'coded' this
answer?
2. Next, see Ramban on 3:13. Can you explain how and why his
peirush relates to Shmot 6:2-6? How is his peirush different,
& how is it similar to Rashbam's?
Finally, see (but don't study) Ibn Ezra on 3:13. It's
quite difficult, and I doubt that you'll understand it (as I
didn't), but from reading it you can see at least how
important this pasuk is to him.
FROM MIDYAN - BACK TO EGYPT
1. See 4:18-23. How do these psukim relate to what God had
told Moshe earlier at the sneh in 3:6-4:17? [Relate to 2:23-
25.]
In your opinion, when did God tell Moshe what is recorded
in 4:19? [Before he returned to Yitro (see 4:18), or
afterward?]
First, see Ibn Ezra on 4:19, noting how he answers this
question. What problem leads him to this conclusion?
Would you consider this a 'classic example' of 'ein mukdam u-
me'uchar', or a 'special type'?
Then, see Ramban. Note how and why he argues with Ibn
Ezra's conclusion. Note as well Rashbam, Chizkuni, and
Seforno. Do they support Ibn Ezra's approach or Ramban's?
2. During Moshe's journey from Midyan to Egypt, a very
'strange' story takes place along the way, where God meets
Moshe and wishes to kill him (or his child). Review 4:18-26
and be sure you understand the difficulties in their
interpretation.
As you review these psukim, note how often the concept of
'bechor' [first born] appears, and in what contexts. Note as
well how this story ties together the mitzva of brit mila and
the warning of 'makkat bechorot'. When do these two concepts
appear together once again? [Relate to Shmot 12:43-50 and
Yehoshua 5:1-5!]
3. Next, review 4:24-26 once again, this time in search of at
least a 'hint' concerning what Moshe did wrong that God would
want to kill him? Furthermore, try to determine who the
'mal'ach' wants to kill - Moshe or his son?
Then, see Rashi on 4:24, noting how he answers these
questions.
Then, see Ibn Ezra, noting how his commentary is both
similar, but different than Rashi's? How do both of them
explain why Moshe did the 'wrong thing', even though he was
trying his best to do what was right!
Next, see Rashbam. How (and why) is his explanation
totally different than Rashi's? How is it different from Ibn
Ezra's?
In your opinion, on which pasuk (or context) does Rashbam
base his interpretation?
To better understand these different approaches, see also
Chizkuni on this pasuk (and Seforno).
[Note also that there is no Ramban on these psukim!]
Finally, see Rabbeinu Chananel. Note how (and why) he
explains that Moshe was not event present during this entire
event! How does this interpretation solve most all of the
problems raised above? What is problematic with this peirush?
be-hatzlacha,
menachem
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg.w/attachments/20180103/8d4dc72d/attachment-0001.html>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shmotq.pdf
Type: application/pdf
Size: 59861 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg.w/attachments/20180103/8d4dc72d/attachment-0001.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shmotq.doc
Type: application/msword
Size: 53611 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg.w/attachments/20180103/8d4dc72d/attachment-0001.doc>
More information about the Par-reg.w
mailing list