[Par-reg] Parshat Va'eyra - shiur #2

[Menachem Leibtag]

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

         PARSHAT VA'ERA  & Brit Avot

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

INTRODUCTION - A 'DOUBLE MENTION'
    As Parshat Va'era opens, God reassures Moshe that despite
his first setback (see 5:21-23), the redemption process will
continue.  Let's take a careful looks at what God tells Moshe
at this time, paying careful attention to how and when the
word 'brit' [=covenant] is mentioned:
"And Elokim spoke to Moshe, telling him I am Hashem.  And I
appeared to Avraham, Yitzchak & Yaakov using the Name KEL
SHADAI, but My Name HAVAYA, I did not make known to them.
** And also I had established [upheld?] My BRIT with them [the
Avot] to give them the land of Canaan... 

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

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

	Even though both covenants focused on God's promise to
Avraham of 'zera' [numerous offspring] and 'aretz' [the Land
of Israel], each covenant related to a different aspect of
God's future relationship with the nation of Israel.
	Let's review the main aspects of each covenant.

BRIT BEIN HA-BTARIM
	As we explained in our shiurim on Sefer Breishit,
"brit bein ha-btarim" forecasted the long historical process
by which Avraham's offspring would become God's Nation. 
"And Hashem (be-shem Havaya) said to Avram: Know well that
your offspring shall be strangers in a LAND NOT THEIRS, and
they shall be ENSLAVED and OPPRESSED, for 400 years...and that
nation that oppresses them I will punish, and afterward they
SHALL GO FREE with GREAT WEALTH...  [This won't happen in
Avraham's lifetime] only the fourth generation will return
here, for the sin of Emorite will not be complete until
then... 
On that day God made a covenant to Avram saying: To your
offspring I assign this land..." (see 15:13-18) 

    In contrast to all other nations, who begin as a group of
people who share a common land - and then become a nation;
God's special nation is destined to become a nation 'in
someone else's land' ["baretz lo lahem"] - through common
suffrage ["v'avdu v'inu otam"], and only afterward will they
attain sovereignty of the Land of Canaan (and only after the
original nations living there deserve to be expelled for their
bad behavior ["ki lo shaleym avon ha'Emori ad heyna"]).

	In this manner, "brit bein ha'btarim" sets the
framework for the set of historical events that will later
unfold in Sefer Shmot. Note however, that this covenant did
not specify 'who' [specifically] this 'other nation' will be;
nor did it describe how intense that affliction would become.
[See Rambam Hilchot Teshuva chapter six.  See also Seforno's
commentary on the first chapter of Sefer Shmot!]]
	Even though Sefer Breishit did not explain why this
entire historical process was necessary, it becomes rather
clear from Sefer Shmot (and later on in Sefer Devarim) that
this 'suffering in Egypt' was supposed to sensitize the nation
of Israel in such a manner, that when they become a sovereign
nation - they would be sure to treat their 'strangers' & the
downtrodden in a proper manner.  [See for example, Shmot 22:20
and 23:9, and Devarim15:12-15, 24:17-22 etc. etc. ]

BRIT MILA
	Many years after "brit bein ha'btarim", but
immediately before Avraham fathers his first child, God
(b'shem Elokim) enters into another covenant, including once
again the promise of 'zera va-aretz':
"Avram was 99 years old, and God appeared to him saying I am
KEL SHA-DAI, HITHALEYCH L'FANEI v'HEYE TAMIM - walk before Me
and be perfect.  And I will make a covenant between Me and
you... 
"...And I will uphold/establish My covenant with you -
"lihiyot lachem le-Elokim" - and for your offspring after
you...and I have given you and your offspring 'eretz
megurecha' - the land that you are living in - the land of
Canaan... and I will be for them their God..." (17:7-8).

	In this covenant we find an emphasis on God's special
relationship with Am Yisrael on more personal level.  Its key
phrase - "lihiyot lachem le-Elokim" [to be a close God for
you] reflects a type of 'partnership' - He will be our God
(and hence look after our special needs), and we will become
His people - to represent Him before other nations (see
17:3-4, based on the themes of God's earlier promises in
12:1-3).
	In other words, Brit Mila describes a relationship
where God and Am Yisrael will work as a 'team'.  Bnei Yisrael
will serve as God's agent, keeping His commandments.  In
return, God will oversee their daily needs.  
    For example, a more detailed framework for this
relationship is described by the 'tochacha' in Vayikra chapter
26. [Note textual parallel to brit Milah in 26:9,12!]  Should
Bnei Yisrael diligently keep God's mitzvot, He will make sure
that there is ample rain and produce, while guaranteeing safe
and secure borders.  On the flip side, should they fail to be
loyal in this partnership, God will need to punish them (until
they obey once again).
	It should be noted that the actual mitzva of 'mila'
[circumcision] is not the covenant itself; rather that mitzva
serves as symbol of this covenant [an 'ot brit'] - a constant
sign [reminder] of this special relationship. Nonetheless, the
covenant itself is the actual 'working relationship' between
God and His people.

HOW THEY DIFFER
	Even though each covenant complements the other, each
'brit' remains distinct.  In regard to God's different Names
in each covenant - Ramban [on Breishit 17:1] explains how this
reflects a different 'mode' of God's behavior within the
framework of each 'brit'.  In 'brit mila' (shem Elokim] God's
relationship manifests itself through natural events [what he
refers to as 'hashgacha nisteret'].  It was within this
framework that God had looked after the needs of the Avot, and
came to their rescue; but even if there was a need for a
miracle, it took place in a 'hidden' manner.  In contrast,
within the framework of 'brit bein ha-btarim' - given be-shem
Havaya - God may act in a more miraculous fashion, as was the
case in our redemption from Egypt ['hashgacha nigleit'].
	[See Ramban on Breishit 17:1 and Shmot 6:3.]

A TRADITION PASSED DOWN
	From our above explanation, we would certainly expect
for the entire process of redemption from Egypt to relate to
'brit bein ha-btarim'.  Nonetheless, we will show how there
maybe an aspect of 'brit mila' involved as well.
	Let's explain:
	Recall God's final 'hitgalut' to Yaakov as he left
Eretz Canaan on his way to see Yosef in Egypt (see TSC shiur
on Parshat Vayigash).  At that time, God [be-shem Elokim] had
promised Yaakov that He would be WITH HIM in Egypt, make his
offspring a great nation there, and one day eventually bring
them back (see 46:3-4).  Yaakov passed this tradition on to
Yosef (see 48:21), and later (at the conclusion of Sefer
Breishit), Yosef passes this tradition to his brothers:
"Pakod yifkod ELOKIM etchem... - God will surely remember you
and bring you up from this land to the land that He promised
on oath to Avraham, Yitzchak, and Yaakov" (50:24).

	Based on this promise alone, and within the framework
of BRIT MILA, Bnei Yisrael can (and should) expect God, b'shem
Elokim, to look after their needs in Egypt and eventually tell
them when to return to Eretz Canaan. 
	In contrast, "brit bein ha-btarim" foresees a severe
oppression in a foreign land, followed by a glorious
redemption (including the punishment of the oppressor and the
attainment of great wealth), culminating with the conquest of
the Promised Land.  However, this BRIT does not specify either
where this foreign land is, or when the '400 year clock'
starts ticking.
	Nonetheless, within the framework of this covenant,
Bnei Yisrael have ample reason to expect a miraculous
redemption [b'shem Havaya] from their oppression in Egypt.
	Hence, it is logical to assume that both these
traditions were ingrained in the heart and soul of Bnei
Yisrael in Egypt, as they were passed down from generation to
generation.  Even though their slavery in Egypt intensified,
Bnei Yisrael patiently waited for their redemption, as
promised by God according to either one or both of His
covenants.  
[See Shmot 3:13-17, where Moshe Rabeinu anticipates that Bnei
Yisrael will ask: 'Which Name of God' has promised to redeem
us?  - See also Rashbam's amazing commentary on those psukim.]

TWO BRITOT IN PARSHAT VA'ERA
	With this background, we can return to the opening
psukim of Parshat Va'era in order to show how God, in his
conversation with Moshe Rabeinu, refers to BOTH of these
covenants: 
	First note how the opening pasuk constitutes a
'fitting' introduction:
6:2	"And ELOKIM spoke to Moshe and said to him I am
HAVAYA"
	Note how shem Elokim introduces shem Havaya!
[Compare with the opposite phenomena in the opening psukim of
Brit Mila / see Breishit 17:1-3!]

6:3	"And I appeared to Avraham Yitzchak & Yaakov as Kel
Shakai, but in MY Name HAVAYA I did not make Myself known to
them" 

    Although God had appeared (be-shem Havaya) numerous times
to the Avot, He had never performed miracles for them in the
eyes of other nations ('hashgacha nigleit').  Instead, He
watched over them from the perspective of shem Elokim,
(alternately - shem Kel Shakai, i.e. 'hashgacha nisteret'):
		[Be sure to see Ramban on this pasuk!]
[One could also suggest that these words may allude to how the
forefathers diligently followed God's commands of "hithaleych
l'fanei v'heye tamim" - and hence did not need miraculous
intervention, nor severe punishment - to encourage improved
behavior.]

	In contrast, God now informs Bnei Yisrael that they
will soon witness a level of God's providence that the Avot
themselves did not see!  As background, God first reminds
them:

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

	Based on an obvious textual parallel with Breishit
17:7-8, the covenant described in this pasuk clearly must be
'brit Mila' (see Rashi on this pasuk)!  Even though that
covenant remains in the 'background', God now explains how
Bnei Yisrael's present predicament in Egypt relates to another
covenant as well:

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

	Clearly the covenant referred to in this pasuk must be
'brit bein ha-btarim' [again, see Rashi!].  In addition to the
obvious thematic connection, textual proof can be found as
well when we compare this pasuk with Breishit 15:13-14, noting
the parallel to "va-avadum ve-inu otam".  With this background
from 'Sefer Breishit', God now instructs Moshe concerning what
he must now tell Bnei Yisrael:

6:6	"Therefore, tell Bnei Yisrael that I am HAVAYA, and I
will take them out... and save them from their BONDAGE, and I
will redeem them with an outstretched hand and GREAT
PUNISHMENTS (e.g. the Ten Plagues)" [Bein Ha-btarim]

	The word 'lachen' - therefore - connects this
forthcoming statement with the background in 6:2-5.  Because
God is coming to fulfill His covenants, God first mentions ANI
HASHEM - for He has come to fulfill 'bein ha-btarim' (given
be-shem Havaya), and hence He will redeem them and punish
their oppressor in a miraculous manner, as promised in that
'brit'.  However, in addition:

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

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

	This pasuk appears to combine both covenants, as both
are going to be fulfilled in the process of Yetziat Mitzrayim.
It also clearer alludes to what will take place at the
covenant at Har Sinai, as these verses form the opening line
of the Ten Commandments (see Shmot 20:1-3), which in itself
serves as the completion of "brit Milah".
    Note how this will all lead the fulfillment of God's
promise to make Avraham's offspring a nation in the land- 
     Therefore:
6:8	"And I will bring you into the Land which I promised
to give to Avraham Yitzchak and Yaakov [in Brit Mila], and I
will give it to you as a possession - 'MORASHA' ['yerusha', as
in Br. 15:7-8] for I am Havaya [Brit Bein Ha-btarim]." 

	Recall that the word YERUSHA was mentioned some five
times in 'brit bein ha-btarim'!  This final promise confirms
that when Bnei Yisrael will enter the land after Yetziat
Mitzrayim, it will entail the military conquest of the land,
resulting in Bnei Yisrael's sovereignty over the land.

BACK TO THE SNEH
	This background can also explain several difficult
psukim that we encountered in our study of Moshe's
conversation with God at the burning bush.  For example,
recall that after God had given Moshe his mission to tell Bnei
Yisrael that God is now coming to redeem them, Moshe's first
question was:
"When I come to Bnei Yisrael and say to them 'The God of your
fathers has sent me to you' and they ask me 'WHAT IS HIS
NAME?' - what shall I say to them?"  (see Shmot 3:13).

	What provokes this question?  Why is Moshe so sure
that Bnei Yisrael will inquire as to the nature of God's Name?
	Based on our shiur, this question is quite
understandable.  Moshe's query regarding God's Name (in 3:13)
relates precisely to these two family traditions.  Moshe is
aware of their future redemption, yet they will want to know
which Divine Promise is being fulfilled at this time, i.e.
will the redemption be only be-shem ELOKIM (1), i.e. within
the framework of Brit Mila, (as promised to Yaakov); or will
it ALSO be be-shem HAVAYA (2), within the framework of Brit
Bein Ha-Btarim.  [See Ramban & Ibn Ezra on 3:13!]
	Moshe's question is not merely a technicality, it
relates to the very nature of Yetziat Mitzrayim:
	If Bnei Yisrael's redemption is only be-shem Elokim
(1), then they should expect a natural process ('hashgacha
nisteret'), similar to the manner in which Yaakov was saved
from Lavan (see Br. 31:9-13,24-29 & 48:15-16!).  Furthermore,
they should not expect the Egyptians to be punished, nor to
receive great wealth [an important 'nafka mina'!].
Furthermore, if this is only 'brit mila', then their
redemption may a temporary salvation, for the full four
hundred year time period may not be over yet.
	However, if their redemption will also be be-shem
Havaya (2), then Bnei Yisrael should expect a miraculous
process ('hashgacha gluya') including the punishment of
Mitzrayim, attaining great wealth, and finally the conquest of
the fullest borders of the Promised Land.  By knowing which
specific Name of God has come to redeem His people, Moshe will
be able to tell Bnei Yisrael more details concerning the
nature of the forthcoming redemption. 

I WILL BE WHAT I WILL BE
	With this in mind, let's see how God answers Moshe's
question.  Note how God's immediate answer appears at first to
be quite vague:
"'Eheyeh asher eheyeh' [I Will Be what I Will Be], go tell
Bnei Yisrael that 'Eheyeh' has sent you" (3:14). 
[See Rashbam in 3:15 'zeh zichri' - for an amazing 'encrypted'
explanation of this answer that follows perfectly according to
our discussion in this shiur!  You'll have to 'decode' it to
appreciate it.]

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

	God answers that He is coming not only be-shem Elokim,
but also be-SHEM HAVAYA, i.e. He has come to fulfill BOTH
covenants!  Accordingly, God instructs Moshe to relay this
message (3:16-17):
"Gather the elders of Israel together and tell them: HAVAYA
[who is] ELOKEI AVOTEICHEM appeared to me... saying:
    (1) "PAKOD PAKADTI ETCHEM..."
			 [Brit Mila/ see Br. 50:24]
(2) "I will bring you up ME-ONI MITZRAYIM to ERETZ HA-CAN'ANI
E-'HACHITI..." 
			[Brit Bein Ha-Btarim / see
Br.15:13,20)

	Next, God instructs Moshe to take the elders with him
to Pharaoh (this makes Moshe the official representative of
Bnei Yisrael) to demand that he allow Bnei Yisrael to worship
God in the desert (3:18).  The fact that Pharaoh will not
agree (see 3:19) sets the stage for the fulfillment of two
additional elements of Brit Bein Ha-Btarim, namely punishing
the oppressor and great wealth:  "I will stretch out My Hand
and SMITE Egypt...after that he shall let you go... When you
go, you will not go empty handed: Each woman will borrow...
vessels of SILVER and GOLD and clothing [compare Br.
15:14]..."   (3:20-22).
	At the conclusion of God's lengthy answer, Moshe still
remains doubtful whether Bnei Yisrael will truly believe that
Shem Havaya has appeared to him (4:1).  To solve this problem,
God (obviously now be-shem Havaya) provides Moshe with several
'otot' (signs/ mini-miracles) to prove that a 'miraculous'
redemption is indeed forthcoming (see 4:2-9). 

AND YOU WILL KNOW THAT I AM HASHEM
	As we have shown, a deeper understanding of the
purpose of the covenants that God had made with Avraham Avinu
can help us appreciate the necessity for the miraculous nature
of Yetziat Mitzrayim.  The goal of the Exodus was not merely
to fulfill a divine promise to the forefathers.  Rather, it
was to prepare the nation of Israel to become a nation that
would know how to represent God in the proper manner.
    The miracles of the Exodus, and in the Desert would only
be the first stage in this difficult process. In our study of
Ma'amad Har Sinai, we will show how the laws that Bnei Yisrael
will receive at Har Sinai will constitute the framework by
which God's goals of "brit Avot" - "lihiyot lachem le-Elokim"
can ultimately become fulfilled.
	Till then, 
					shabbat shalom,
					menachem

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

OT OR MOFET
	The background from the above shiur can help us
understand why the first 'ot' that Bnei Yisrael are given is
the 'mateh' turning into a 'nachash' (see 4:2-5), in contrast
to the first 'ot' that Pharaoh is given of the 'mateh' turning
into a 'tanin' (see 7:8-12). 
	Pharaoh, as he doesn't believe in God at all (see
5:2!), needs to be shown a 'MOFET' (see 7:9) - a wonder - to
prove that God exists and was the Creator of the Universe.
Therefore, the symbol of a 'tanin' is used, relating back to
the story of Creation (see Breishit 1:21).  
	In contrast, Bnei Yisrael believe in God, yet they
feel that God has neglected them, for no one has come to
redeem them.. Therefore, they require an 'OT' - a sign - that
God indeed has not forgotten them (see 4:1-2).  The symbol of
a 'nachash' is used, which may relate back to the story of the
'nachash' in Gan Eden (see Breishit chapter 3).  That story
focuses on God's providence over man, and the complex
relationship of 'sechar ve-onesh' - [divine retribution].  In
a similar manner, one can understand the other two 'otot' in
4:6-9; Moshe's hand turning leperous (definitely a symbol of
'sechar ve-'onesh'), as well as the contrast between life and
death, as symbolized by water (life) turning into blood
(death).



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