[Par-reg] Intro to Sefer Shmot
Menachem Leibtag
tsc at bezeqint.net
Wed Dec 22 16:30:43 EST 2010
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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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SEFER SHMOT - Introduction
Is Sefer Shmot simply a continuation of Sefer
Breishit -
or is there something that makes it unique?
For example, are the Ten Commandments and the laws of
Parshat Mishpatim included in this book, simply because
they
were given 'first' - or should we look for a thematic
connection between those laws and the story of the Exodus?
As our series of shiurim rests on the assumption that
each "sefer" [book] of CHUMASH [= the five 'books']
carries a
unique theme, we will begin our study of Sefer Shmot in an
attempt to identify its primary theme. Afterward, we will
consider that theme in our study of each individual
chapter or
unit.
In our study of Sefer Breishit, we employed this
approach
to uncover its primary theme of "bechira", showing how
that
theme helped us understand the deeper meaning of each
story
and the progression of its events. Now, in our study of
Sefer
Shmot, we will employ a similar approach.
Let's begin by undertaking a quick overview of Sefer
Shmot, in an attempt to find not only its underlying
theme,
but also its thematic connection to - and distinction from
-
Sefer Breishit.
A TABLE OF CONTENTS
To identify a common theme of any book, it is helpful
to
first make a list of its major topics and then to
contemplate
what connects these topics together.
Let's see what happens when we apply this approach to
Sefer Shmot.
If we limit ourselves to a discussion of the most
general
categories, I think that everyone would agree with the
following table of contents for Sefer Shmot:
1) "Yetziat Mitzraim" (the Exodus/ chaps. 1->17)
[including the journey to Har Sinai]
2) "Ma'amad Har Sinai" (the Theophany / chaps.
18->24)
[including the mitzvot of Parshat Mishpatim]
3) "The Mishkan" (the Tabernacle / chaps. 25->31)
[God's commandment to build the Mishkan]
4) "Chet ha'Egel" (the sin of the Golden Calf/
32->34)
[including the story of the second luchot]
5) "Building the Mishkan" (its construction/ 35->40)
[concluding with the "shchina" dwelling
thereupon]
Therefore, to identify an overall theme for the
entire
book, we must search for a theme that connects all of
these
topics together.
RAMBAN'S APPROACH - GALUT & GEULAH
Ramban, in his short introduction to Sefer Shmot,
attempts to do exactly this, i.e. to identify a common
theme
for the entire book. [It is recommended that your first
read
this Ramban.]
After defining Sefer Breishit as "sefer ha'yetzira"
[the
book of the creation of the world and of the people of
Israel
(and hence the patterns of its history)], Ramban proceeds
to
explain why Sefer Shmot begins with the story of Yetziat
Mitzraim:
"... after completing Breishit, a special sefer is
dedicated
to describe the first "galut" [exile] as specifically
decreed [in Sefer Breishit [see 15:13-16] and Bnei
Yisrael's
redemption from that GALUT..." (see Ramban's intro to
Shmot1:1)
After explaining why Sefer Shmot begins with 'the
redemption from exile' (as forecasted in Sefer Breishit),
next
Ramban must explain the jump in Sefer Shmot from Yetziat
Mitzraim to Ma'amad Har Sinai, and then to the Mishkan:
"... and the GALUT is not over until they [Bnei Yisrael]
return to the level of their forefathers... and even
once
they achieve their freedom from Egypt, they are not
considered redeemed yet, for they still wander in the
desert... But once they arrive at HAR SINAI to receive
the
Torah and build the MISHKAN, and God's shechina dwells
upon
them - then they return to the level of their
forefathers...
and are then considered totally REDEEMED..."
Note how Ramban understands the concept of "geulah"
[redemption] as the underlying theme of the entire Sefer.
This allows him to identify a common theme to the various
topics of Yetziat Mitzraim, Matan Torah, and Mishkan.
Although one could argue with Ramban's conclusions, he
clearly
assumes - as we did in our introduction - that there is a
need
to study each "sefer" in search of its unifying theme. In
fact, Ramban opens his commentary to each "sefer" of
Chumash
in a very similar manner, i.e. with an attempt to identify
its
overall theme.
In our own study of Sefer Shmot, we will follow a
direction similar to Ramban's, showing how all the various
stories in Sefer Shmot all carry a common theme (even
though
we may arrive at a slightly different conclusion).
However,
we begin our own study by focusing a bit more on its
thematic
connection to Sefer Breishit.
FROM BREISHIT TO SHMOT
We can readily understand why Sefer Shmot begins with
the
story of Yetziat Mitzraim, as that story appears to
continue
the narrative of Sefer Breishit. However, if Sefer Shmot
simply continues the story of Sefer Breishit, why is it
necessary to begin a new book?
To help clarify how these books differ, let's
consider
Sefer Breishit as God's 'master-plan', while Sefer Shmot
can
be understood as the first stage of its 'implementation'.
In other words, the "bechira" process - that emerged
as
the primary theme of Sefer Breishit - can be viewed as
God's
master plan for the creation of a special nation that will
one-
day represent Him and sanctify His Name. As such, the
book
began with the underlying reason for God's need of this
nation
(chapters 1->11), followed by His choice of the
forefathers of
that nation - and hence the stories of Avraham, Yitzchak
and
Yaakov -focusing on the covenantal promises and which
specific
children would be chosen (chapters 12->50). This
'planning
stage' reaches its conclusion as all of Yaakov's children
are
not only chosen, but also united (after the events of
"mechirat Yosef") - and the 'seeds' of this nation have
planted in the land of Egypt.
Sefer Shmot can be viewed as the first stage in God's
implementation of this plan. Hence, it begins as Yaakov's
offspring develop into a nation in Egypt; become enslaved,
upon which God fulfills His covenant to redeem them from
their
'bondage in a foreign land' (="brit bein ha'btarim"/
Breishit
15:13-18) - better known as the story of Yetziat Mitzraim.
However, God's plan was not simply for Israel to
become a
free nation - it was to become God's special Nation.
Hence,
after their freedom from slavery, they must also receive a
special set of laws, better known as the story of Matan
Torah.
Afterward, Bnei Yisrael will also require a symbol for
their
special relationship with God - i.e. the Mishkan - to
remind
themselves (and to show others) how God dwells in their
midst
(see 25:1).
The events of "chet ha'egel" raise a question
concerning
the very possibility of this special relationship. In its
aftermath, the Mishkan is finally built and God's presence
dwells with His Nation. Everything is now set for what
should
be the implementation of the next stage of God's master
plan -
i.e. Bnei Yisrael inheritance of the land of Israel. [Why
that does not happen, will emerge as a primary topic in
Sefer
Bamidbar.]
SOME EXAMPLES
For the sake of clarity, let's cite a few more
specific
examples that highlight this thematic connection between
Breishit and Shmot.
Recall God's opening promise to Avraham Avinu that he
will become a "goy gadol" - a great nation (see 12:1-3).
That's the 'plan'- therefore, Sefer Shmot begins by
explaining
HOW Beni Yisrael became that great nation.
Recall as well that in His covenant with Avraham
Avinu
("brit bein ha'btarim" /see 15:13-18), God informed
Avraham
that his children would endure a period of slavery and
oppression in a foreign land prior to their emergence as a
great nation (see 15:13). Furthermore, that covenant also
promised how the nation who will oppress them shall be
punished. In this sense, the first section of Sefer Shmot
(Yetziat Mitzraim/ chapters 1-15) can be understood as
God's
fulfillment of that covenant.
The next major topic - "Ma'amad Har Sinai" - flows
directly from the story of Yetziat Mitzraim - for in order
for
God's plan to be fulfilled, Bnei Yisrael must receive the
special laws that they must keep to become that nation -
and
hence Matan Torah (see Rashi & Ramban on Shmot 3:12,).
When
we study Ma'amad Har Sinai, we will also show how God's
covenant with Bnei Yisrael at Har Sinai fulfills the
principles of the covenant as described in "brit mila"
("l'hiyot lcha l'Elokim -see Breishit 17:7-9).
From this point on, however, the logic behind the
progression of topics in Sefer Shmot becomes more
difficult to
ascertain. Considering that Bnei Yisrael arrive at Har
Sinai
to receive the entire Torah, we would expect Sefer Shmot
to
record ALL the mitzvot they received at that time.
Instead,
Sefer Shmot records only SOME of those mitzvot (the
"dibrot" &
Parshat Mishpatim), and then focuses primarily on the
mitzvot
relating to the Mishkan. The rest of the mitzvot (given
at
Har Sinai) are recorded elsewhere in Chumash - in Vayikra,
Bamidbar, or Devarim.
Therefore, in our study of Sefer Shmot, we will need
to
explain why this Sefer records only certain mitzvot (i.e.
primarily the laws in Parshat Mishpatim) and why its focus
then shifts solely to the Mishkan.
Our shiurim will also discuss how (and why) the
Mishkan
can be viewed as an extension of Ma'amad Har Sinai, and we
will conclude by showing the intricate thematic
connections
between "chet ha'egel," the Mishkan and Ma'amad Har Sinai.
More specifically, our opening shiur (on Parshat
Shmot)
will discuss the significance of God's "hitgalut" to Moshe
Rabeinu at the burning bush, while the shiurim on Parshiot
Va'eyra & Bo will focus on Moshe's mission to prepare Bnei
Yisrael for their redemption. Our shiur on Parshat
B'shalach
will discuss the need for the various events that take
place
during Bnei Yisrael's journey from Egypt to Har Sinai. In
Parshiot Yitro & Mishpatim we will discuss the dialectic
nature of the events at Ma'amad Har Sinai, as well as the
special nature of the mitzvot in Parshat Mishpatim and
their
covenantal significance. Finally, our shiurim from
Parshat
Terumah through Parshat Pekudei will focus on the
conceptual
relationship between the Mishkan, Ma'amad Har Sinai and
"chet
ha'egel."
As usual, it is highly recommended that you use the
study
questions to prepare for the shiurim (even though the
shiurim
are written so that you can follow even without advanced
preparation). Also, it is helpful to study using a Tanach
Koren (or similar). This will make it much easier for you
to
determine the flow of topic and theme from 'parshia' to
'parshia.'
b'hatzlacha!
menachem
=======
INTRO PART II /
For Parshat Shmot
USING OUTLINES
We conclude our introductory shiur by bringing an
example
of how 'outlining' the flow of 'parshiot' can serve as an
excellent study tool, especially helpful when searching
for a
central theme in any given unit.
In the following table we first list each 'parshia' in
Parshat Shmot - and assign a short title to describe its
primary topic.
Afterward, we will attempt to transform this list
into an
outline, by considering its thematic progression.
[It will help show how Parshat Shmot 'sets the stage'
for
the upcoming events in Sefer Shmot, as discussed in our
introductory shiur.]
'PARSHIA' TOPIC
1:1-7 Bnei Yisrael's settlement in Egypt.
(linking Sefer Breishit to Sefer
Shmot)
1:8-22 The enslavement and hardships begin
2:1-22 The birth and life of Moshe
[up until his arrival in Midyan ]
2:23-25 God hears the crying out of Bnei
Yisrael
.
** 3:1-4:17 God's "HITGALUT" TO MOSHE AT THE "SNEH"
[Moshe receives his MISSION &
clarifications].
4:18-26 Moshe leaves Midyan to fulfill his
mission.
4:27-4:31 Moshe meets the elders, to inform the
nation in regard to their forthcoming
redemption
5:1-3 Moshe & Aharon go to Pharaoh, requesting
permission to worship God in the desert
5:4-6:1 The mission appears to backfire.
[Chapters 6 thru 14 describe how the mission is
completed!]
BUILDING UP TO THE BURNING BUSH
We posit that the story of God's "hitgalut"
[revelation]
to Moshe at the burning bush should be considered the
highlight of Parshat Shmot, for the mission that Moshe
receives at the "sneh" - to take Bnei Yisrael out of Egypt
-
will emerge as the primary topic of the first half of
Sefer
Shmot, while the first two chapters serve as important
background for that "hitgalut".
Let's explain how and why:
Recall from our shiurim on Sefer Breishit how its
primary
theme [the "bechira" process] progressed with each
"hitgalut",
i.e. each time that God spoke to the Avot. For example, in
God's first "hitgalut" to Avraham Avinu, He introduced the
concept of a special nation. In each subsequent "hitgalut"
to
the Avot, the details of God's future relationship with
that
nation slowly unfolded.
In a similar manner, we will see how the primary
theme of
Sefer Shmot is first introduced in God's opening
"hitgalut" to
Moshe Rabeinu at the burning bush (see 3:1->4:17).
Even though this "hitgalut" is not described until
chapter three, nevertheless, the first two chapters of
Sefer
Shmot can be understood as their 'backdrop':
. The first parshia in Sefer Shmot (1:1-7) explains
how
Bnei Yisrael became a NATION in the land of Egypt,
thus
fulfilling God's promise to Yaakov in the final
"hitgalut" of
Sefer Breishit (see 46:3-4 & our shiur on Vayigash).
. The next parshia (1:8-22) describes how the
enslavement
began, as foreseen in "brit bein ha'btarim" (15:13-15).
. The first 'parshia' in Chapter two (2:1-22) describes
how
God prepares His redemption with the story of birth of
Moshe
Rabeinu until he runs away to Midyan.
. In the final 'parshia' (2:23-25), we told of how the
redemption finally begins, as God hears the cries of Bnei
Yisrael's oppression.
The stage is now set for God's opening "hitgalut" to
Moshe Rabeinu in chapter three, where he will receive his
mission to redeem Bnei Yisrael from Egypt and bring them
to
the Promised Land.
To better appreciate how the progression of topics in
that key 'parshia', we now demonstrate another tool - that
is
also helpful when studying Chumash. We take an individual
'parshia', and divide it into paragraphs, and then make an
outline to help follow its progression.
The following outline organizes this entire
'parshia',
i.e. from 3:1 to 4:17 - highlighting its progression of
topics:
I. INTRODUCTION
A. 3:1-3 Moshe notices the 'burning bush'
B. 3:4-6 God identifies Himself to Moshe
II. THE MISSION
A. 3:7-9 The PURPOSE of Moshe's mission:
to fulfill His promise to the Avot
B. 3:10 The MISSION itself -
III. QUESTIONS AND CLARIFICATIONS
(re: how to accomplish this mission)
A. 3:11-12 Who am I to go to Pharaoh
B. 3:13-22 What precisely do I tell Bnei Yisrael
& Pharaoh
C. 4: 1- 9 Why (and how) should they believe me
D. 4:10-17 How can I, specifically, be Your
spokesman
Let's explain:
First, God identifies Himself to Moshe Rabeinu (I)
and
then explains to him the mission and its purpose (II).
At the center of this outline lies God's charge to
Moshe
that he take Bnei Yisrael out of Egypt (II-B).
Finally, Moshe responds to this assignment by asking
several questions regarding how he is to accomplish his
mission (III).
GOD'S MESSAGE AT THE SNEH
What was the purpose of the "hitgalut" at the burning
bush? As we will discuss in our shiur on Parshat Shmot, it
did
much more than just supply Moshe Rabeinu with some
information. Rather, God will give Moshe a very complex
mission, while explaining its goals and purpose.
In our shiurim on Parshat Shmot and Va'eyra, we
explain
what this mission is all about, noting that Moshe actually
receives a DOUBLE mission.
Afterward, we will see how the next set of parshiot
(chapters 6->17) will describe how Moshe actually
completes
this mission.
Till then,
shabbat shalom,
menachem
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