[Par-reg] Parshat Shmot
Menachem Leibtag
tsc at bezeqint.net
Tue Dec 25 09:03:58 EST 2007
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THE TANACH STUDY CENTER [http://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
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 story in Sefer
Shmot!
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 only makes sense that
people
would 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 God of the Hebrews had come and told
us -
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
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.] And they answered:
the 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 warns Pharaoh that should he not
allow Bnei
Yisrael this journey to worship their God in the desert,
a
severe Divine punishment will ensue and many people -
Egyptians & Hebrews - mayl die from ‘dever’ or
‘cherev’.
Hence, Moshe's demand implies that 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 is so angered by it that he doubles their workload
(see 5:4-
10).
Nonetheless, God commands Moshe once again to go to
Pharaoh and demand once again that he grant them
permission to
worship Him in the desert. This time, however, God will
provide Moshe with some 'leverage' by performing
miracles
whose purpose will be to convince Pharaoh to take his
warning
seriously.
This background can help us appreciate God's
explanation
of the purpose of the Ten Plagues, when He speaks to
Moshe in
chapter seven. As a response to Pharaoh's refusal
statement
of: "lo yada’ti et Hashem" [I never heard of this God ]
(see
5:2), God explains to Moshe that the purpose of the
plagues
will be to convince Pharaoh that the God of the Hebrews
indeed
exists and He will bring plagues if His people do not
worship
him:
"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).
It will take ten Plagues to finally convince
Pharaoh that
it is in his best interest to allow Bnei Yisrael to
worship
their God; nevertheless, when Pharaoh finally allows
Bnei
Yisrael to leave (after the Tenth Plague), it was only
in
order to worship their God. To our surprise, Pharaoh
never
granted Bnei Yisrael freedom from slavery, or permission
to
emigrate! Nor did Bnei Yisrael ever ask for it.
To prove this interpretation, we need only note how
Moshe
prefaces each and every warning to Pharaoh before a
plague
begins. For example, before the first plague, God
instructs
Moshe:
“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).
Then, in each successive plague we find an almost
identical opening warning: "shlach et ami - Let My
people go –
ve-ya'avduni ba-midbar - so that they can worship Me in
the
desert", [or else ...]
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
don't have
any pre-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!
NEGOTIATIONS & MORE NEGOTIATIONS
This interpretation can also help us understand the
various negotiations that take place between Moshe and
Pharaoh
during the Ten Plagues. If you follow their
conversations,
you'll find that they focus ONLY on this issue of a
three-day
journey to worship God, and NEVER on 'emigration rights
to
Palestine’.
Let's cite several examples that show the
progression of
these negotiations. Note how Pharaoh slowly acquiesces
to
Moshe's demand (to allow Bnei Yisrael to worship God in
the
desert).
ROUND ONE:
After ‘makkat arov’ (the fourth plague), Pharaoh
finally
budges. He grants Bnei Yisrael permission to worship
their
God, but not in the desert, rather within the Land of
Egypt
(see 8:21-23). But once again, pay careful attention to
how
Moshe rejects this proposal for technical reasons.
Moshe
claims 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, once that plague ended, Pharaoh hardened
his
heart once again 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
he
may be planning to run away! Likewise, Moshe himself
never
mentions the possibility that they may not return.
[Later in
the shiur we will discuss what Pharaoh is afraid of.]
ROUND TWO:
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 allows only the
men to
leave (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 not their sheep and cattle (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 for good.
Likewise, no matter how resolutely Pharaoh sticks to his
hard
line, he NEVER states a suspicion that Bnei Yisrael may
be
leaving forever.
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.
(Recall that
is where the last set of negotiations broke down.)
Not only does Pharaoh allow Bnei Yisrael a
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 afterward
back
to Egypt - and bring back what they 'borrowed’.
The Torah uses the word 'borrowed' 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 they are wandering in the land (of Egypt),
for 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 slave labor!" (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 - in 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, and
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 Him and receive the 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 both 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 renders Rashbam's explanation that God
commands Moshe to employ 'trickery' as the simple
‘pshat’.
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 public
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?
NO OTHER ALTERNATIVE
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', 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! 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 their own country or help
others
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. 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!
Hence, there would no point for Moshe to demand
that
Pharaoh allow Bnei Yisrael to emigrate. Instead, he
demands
that Pharaoh allow Bnei Yisrael the right to worship
their God
in the desert. This is not a lie, for this is exactly
where
Bnei Yisrael first plan to go (to Har Sinai), and there
they
will offer korbanot (see Shmot 24:4-11).
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 this 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. 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 when they
return to
Egypt, or possibly even attack Egypt.
And 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 own possessions, and with a
significant amount of 'borrowed' Egyptian gold and
silver -
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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