[Par-reg] for Parshat Va'eyra - Part Two

[Menachem Leibtag]

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THE TANACH STUDY CENTER  www.tanach.org
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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         PARSHAT VA'ERA - 'Ani Hashem' Part Two 

    We began our shiur on Parshat Va'era, noting how God's
opening words to Moshe Rabeinu (see 6:2-5) serve as an
introduction to the message that he must deliver to Bnei
Yisrael (in 6:6-8). 
    Part One focused on God's message to Bnei Yisrael,
explaining how and why it should be understood as a
commandment (and not just information).  In Part Two, we
return to God's introductory comments to Moshe, to explain
why they form the 'prophetic background' for that
commandment. 

INTRODUCTION - A 'DOUBLE MENTION'
    Let's begin by taking a careful look at what God tells
Moshe Rabeinu at the beginning of the Parsha,  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)

	The word "brit" is mentioned twice in these
psukim, but its not clear what specific covenant this
refers 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 suffering ["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 &
26:12.]  Should Bnei Yisrael diligently keep God's
mitzvot, He will assure 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 reminder of this special relationship.] 

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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