[Par-reg] for Parshat Va'era - shiur #1

[Menachem Leibtag]

************************************************

THE TANACH STUDY CENTER  www.tanach.org

In Memory of Rabbi Abraham Leibtag

Shiurim in Chumash & Navi by Menachem Leibtag

************************************************

 

      PARSHAT VA'ERA  --   "ANI HASHEM"  - Part One

 

      Should Bnei Yisrael's redemption from slavery be
'unconditional'?  

      According to God's original promise to Avraham Avinu
at Brit Bein ha'Btarim (Breishit 15:13-15), it certainly
seems that way. 

    Furthermore, the opening lines of Parshat Va'era also
leave us with this impression that the forthcoming
redemption will be unconditional - after all, could God
have any higher expectations from a nation that had
endured so many years of oppression?

    In the following shiur, we re-examine those psukim
(i.e. Shmot 6:2-9) - to show how and why Israel's
redemption from Egypt emerges as a more 'reciprocal'
process.

    

INTRODUCTION 

      In our study last week of the 'burning bush'
narrative, we explained how Moshe Rabeinu received a
'double mission' - as God instructed him to both:

* INFORM Bnei Yisrael that God has come to fulfill His
promise to the Avot to take them to Eretz Canaan.

AND

* ORDER Pharaoh to allow Bnei Yisrael to journey a three
day distance into the desert - to worship their God.

 

    At first glance, Moshe's mission to Pharaoh appears to
be much more difficult than his mission to Bnei Yisrael.
After all, Moshe must convince the Egyptian ruler to do
something against his will; while Bnei Yisrael need only
to be told 'good tidings'. 

      However, as the story continues, we will see how
Moshe's 'mission' to Bnei Yisrael becomes no less
difficult, and how that mission emerges as a primary theme
of Sefer Shmot!

    To explain how and why, we must first consider the
setting as Parshat Va'era begins. 

 

GETTING BETTER, OR GETTING WORSE

      Recall from Parshat Shmot, how Bnei Yisrael
immediately believed Moshe's tidings of their forthcoming
redemption:

"...and the people believed that God had come to redeem
His people..."  (see 4:29-31). 

 

      However, this initial enthusiasm quickly turned
bitter after Pharaoh doubled their workload (in reaction
to Moshe's opening request /see 5:18-21).  Understandably,
the people accuse Moshe - their new leader - for
aggravating their condition; whereupon Moshe turns to God
in prayer, asking:

"Why have you made things worse for this people, why have
you sent me!  From the time I have gone to Pharaoh to
speak in Your Name, their situation has only gotten worse,
and You have not saved Your nation!" (5:22).

 

      It is precisely at this point when Parshat Va'era
opens, i.e. as Moshe awaits God's answer concerning what
to tell the people. As the people raise a rather
'legitimate' complaint, Moshe needs to know how to
respond.

      Note how God's response to this complaint is found
in the opening eight psukim of Parshat Va'era (i.e. 6:2-9)
- and how it divides into two sections:

    1) What God tells Moshe (see 6:2-5), and hence:

    2) What Moshe must tell Bnei Yisrael (see 6:6-8).

      

    In our shiur, we will focus on God's answer to Bnei
Yisrael (i.e. 6:6-8), while our additional shiur on
Parshat Va'era (to follow) will discuss how and why God
first mentions "brit Avot" in his preliminary remarks to
Moshe in 6:2-5.]

 

ANI HASHEM

      Review the opening line of God's response to Moshe
(see 6:2), as it appears to contain a rather superfluous
statement:

"And Elokim spoke to Moshe, and told him: ANI HASHEM".  

 

    Even though Moshe Rabeinu already knows who God is
(see Shmot 3:6-7 & 3:13-15), nonetheless, God finds its
necessary to preface his response with this statement of
"Ani Hashem".

 

      Similarly, the message that God instructs Moshe to
convey to Bnei Yisrael begins (and ends!) with this same
statement of 'ANI HASHEM' (see 6:6-8).  To clarify this,
note our emphasis of this point as we quote these psukim:

    "Therefore, tell Bnei Yisrael: 

    ANI HASHEM,

    and I will take them out from their suffering in
Egypt...

    and I will save them from their enslavement, 

    and I shall redeem them with an outstretched arm....

    and I shall take them for Me as My Nation

    and I will be their God... then they shall know that:

    ANI HASHEM ELOKEICHEM 

    who has taken them out of Egypt. 

And I will take them to the Land... 

and I will give it to them as an inheritance...

      ANI HASHEM." 

     (see 6:6-8, read carefully!)

 

      Clearly, God wants Bnei Yisrael to hear this
'message' of "Ani Hashem".  But how does this 'statement'
answer the people's complaint?  Would the repetition of
this phrase, together with yet another promise of
redemption lighten their workload? 

[Recall, Bnei Yisrael never asked for redemption, they
simply desired less work! (see 2:23)]

      

    As we see in the next pasuk, this message did not
convince them, and precisely for this reason - that it did
not alleviate their heavy workload:

"And Moshe spoke these words to Bnei Yisrael, but they did
not listen to Moshe, due to their crushed spirit and their
hard labor". (see 6:9).

      

      So what was the purpose of God's message of "Ani
Hashem", if it didn't work?

 

A STATEMENT, or A COMMAND?

      To answer this question, we contend that the phrase
'ANI HASHEM' (in the context of these psukim) should not
be understood as simply a 'statement' - promising imminent
redemption, but rather as a 'command to accept Hashem' -
i.e. demanding improved behavior - to enable redemption!

    

    Even though this interpretation may not appear to be
the simple meaning of this phrase, a careful reading of
this entire section in Sefer Shmot, with a little help
from Sefer Yechezkel, will help us prove this conclusion.

    To do so, let's take a careful look at Bnei Yisrael's
response (in 6:9) to God's message (in 6:6-8):

"And Moshe relayed this [message] to Bnei Yisrael...

- ve'lo SHAM'U el Moshe mi'kotzer ruach u'm'avoda kasha-

But they did not LISTEN to Moshe, due to their crushed
spirits and hard work.  (see 6:9).

 

      In our quotation of this pasuk, we have translated
the phrase of "ve'lo shamu" as they did not 'listen'.
However, as we shall now explain, this translation is
problematic.

 

'TO BELIEVE' OR 'TO OBEY'?

      To interpret the phrase "ve-lo SHAM'U", let's
consider the possible meanings of the verb "lishmoa",
which can imply to either hear; comprehend; listen, or
obey - and contemplate how it would relate to the context
of these psukim:

 

* They did not HEAR what Moshe said.

That can't be its meaning in this pasuk, as they obviously
heard what Moshe said. [If not, he could have simply
raised his voice, and repeated it again.]  

 

* They did not COMPREHEND what he said.

This would also seem unlikely, for nothing in Moshe's
statement seems particularly complex or intellectually
demanding.

 

* They did not PAY ATTENTION to what Moshe told them.

Based on its context, this seems to be the simplest
understanding; the problem only being that this is not
what the word "sham'u" usually implies. 

 

* They did not BELIEVE (or accept) what Moshe told them.

Even though this is the popular interpretation (of this
pasuk), this translation is problematic as well, for the
Torah should have used the phrase "ve-lo he'eminu", as
this is the word Chumash usually employs to describe
belief - just as it did to describe Bnei Yisrael's
original belief in God's first promise of redemption - see
4:30-31.

 

* They did not OBEY what Moshe told them.

Although this is the most common translation of 've-lo
sham'u' elsewhere in Chumash [see for example Devarim
28:15 & Vayikra 26:14], such a translation in our context
seems entirely untenable, as Moshe's remarks contained no
commandment or imperative for the people to obey!  

    Or did they? 

    

    Based on the above analysis, the best translation for
"ve-lo sham'u" would be - that the people did not 'obey'
-  but if so, it would require that we identify some sort
of commandment in God's statement to the people, as
recorded in 6:6-8.  

    To explain how and why the statement of ANI HASHEM
could be understood as a commandment - that must be
obeyed; we must study a parallel source that describes
these same events, as recorded in the book of Yechezkel.

 

A PROOF FROM YECHEZKEL

[Before continuing, it is recommended that you first read
Yechezkel 20:1-12 and carefully compare it to Shmot
6:2-13; noting the obvious textual parallels, e.g. 20:5-6
w/ 3:6-8.]

 

      Yechezkel chapter 20 opens in the seventh year [i.e.
seven years after the Exile of King Yehoyachin and the
aristocracy   from Jerusalem], as the elders of Yehuda
(the leaders of the Exile in Bavel) visit Yechezkel to
inquire in regard to their predicament. 

[Based on chapter 28 in Yirmiyahu, we can assume that
rumors of Bavel's imminent fall are spreading (as Egypt
will come to their rescue/ see also Yirmiyahu 37:1-10),
kindling [false] hope among the people that God may soon
redeem the Exile and return them to Jerusalem.]

  

      In response to their inquiry, God tells Yechezkel
that the people need to hear rebuke (rather than 'good
tidings' /see 2:4).

      In that rebuke, God instructs Yechezkel to remind
the people that they are not worthy of redemption, just as
their forefathers in Egypt did not deserve redemption!
[See 20:5-10.]  

    As your review these psukim, note how Yechezkel
describes the set of events that took place just prior to
the Exodus, and their obvious parallels to the opening
psukim of Parshat Va'era:

"And you shall say to them... on the day that I chose
Israel ... [va-ivada lahem -] when I made Myself known to
them in the land of Egypt... and I stretched out My Hand
to them saying ANI HASHEM ELOKEICHEM". 

    [Compare with Shmot 6:3 & 6:6]

"... on that same day ["nasa'ti et yadi"] I lifted out My
Hand  to take them out of Egypt into a land flowing with
milk and honey"  (Yechezkel 20:5-6),

     [Compare with Shmot 6:8 and 3:7-8].

 

    Note especially the repetition of the phrase of ANI
HASHEM as well as "ve-lo avu l'shmo'ah".

 

TAKING 'EGYPT' OUT OF THE JEWS

      However, the most important piece of information in
these psukim, that (for some reason) were left out of
Sefer Shmot, is the COMMANDMENT that God had given Bnei
Yisrael at that time:

    "And I said to them [at the time of Yetziat
Mitzrayim]: -

"Each man must rid himself of his detestable ways and not
DEFILE himself with the fetishes of Egypt - [for] ANI
HASHEM ELOKEICHEM"  (see 20:7).

 

"But they REBELLED against Me -'ve-lo avu liSHMOA eilai' -
and they did not want to listen to Me (i.e. obey) - for no
one rid himself from his detestable ways, nor did anyone
give up the fetishes of Egypt, and I resolved to pour out
My anger upon them..." (see 20:8).

 

    It becomes quite clear from Yechezkel, that when God
told Moshe to tell Bnei Yisrael ANI HASHEM (as recorded in
Parshat Va'era), this included an implicit COMMAND as well
- to rid themselves from Egyptian culture- a command which
Bnei Yisrael DID NOT OBEY.  

      Much to our amazement, Sefer Yechezkel states
explicitly that which Sefer Shmot only alludes to.  God
had called upon Bnei Yisrael to repent prior to the
Exodus, to cleanse themselves from the "tum'a" of their
Egyptian culture - in preparation for their redemption.
Unfortunately, at that time Bnei Yisrael did not OBEY
["ve-lo avu liSHMOA" / see 20:8] and thus deserved to be
destroyed in the land of Egypt.

    Nevertheless, as Yechezkel explains in the next pasuk,
the redemption process did continue, but it was only for
the 'sake of God's Name' (see Yechezkel 20:9-10).

[These psukim in Yechezkel support the popular Zohar that
explains how Bnei Yisrael in Egypt had reached the 49th
level of 'tum'a' before the redemption began.  See Further
Iyun section for additional sources that are based on (or
quote) these psukim in Yechezkel.]

 

      Thus, these psukim in Yechezkel can help us
understand the deeper meaning of the phrase 'Ani Hashem'
in Parshat Va'era.  God's instruction to Moshe to tell
Bnei Yisrael - 'Ani Hashem' - implies not only that they
must accept God, but they must also reject any other gods
(and/or culture).  Basically, God is telling His nation
that He will indeed redeem them from Egypt, as they
request; but this redemption demands that they become a
'committed partner' in this relationship.

      If this understanding is correct, then Bnei
Yisrael's response of "ve-lo sham'u el Moshe" could
definitely be understood that 'they did not OBEY' - for
they rebelled against God (as Yechezkel explained)
continuing their evil ways by clinging to their Egyptian
culture! 

 

A LOGICAL 'KAL VA-CHOMER'

      Additional support for this interpretation [that
they did not 'obey'] can be inferred from the next three
psukim that follow in Parshat Va'era:

"Then God told Moshe, go speak to Pharaoh... that he
should SEND Bnei Yisrael from his land.   [Clearly, a
command!]

 

Then, Moshe retorted [employing a 'kal va-chomer'],
saying: 

"hein Bnei Yisrael LO SHAM'U eilai - [If even B.Y. did not
'listen' to me] - ve-eich YISHMA'ENI Pharaoh - why should
Pharaoh 'obey' me?" (see 6:10-12).

 

      As you review this pasuk in Hebrew, note how the
Torah uses the word 'sham'u' on each side of the 'kal
va-chomer'. 

    In the context of Pharaoh's refusal to comply with
God's command - 'sham'u' definitely means to OBEY - for
Moshe commands Pharaoh to grant Bnei Yisrael permission to
leave Egypt (to worship their God).  Therefore, for this
'kal va-chomer' to make sense, the verb 'sham'u' in both
halves of the pasuk must carry the same meaning.  Thus, if
'sham'u' in the second half of the pasuk means 'obey',
then 'sham'u' in first half of the pasuk - in reference to
Bnei Yisrael - must also mean to OBEY. 

    In other words, the 'kal va-chomer' implies:" Why
should Pharaoh OBEY me, if Bnei Yisrael did not OBEY me!" 

 

      Once again, we find proof that the phrase 've-lo
sham'u' in 6:9 should be understood as: Bnei Yisrael did
not obey.

 

TO KNOW or TO INTERNALIZE 

    Based to this conclusion, "ANI HASHEM" must now be
understood as a command; and not as a statement (as we
originally assumed). In this context, "Ani Hashem"
encompasses much more than pure intellectual knowledge,
rather it constitutes a precept that must be INTERNALIZED
- and hence requires the rejection of any other god.  

As Parshat Va'eyra begins, Moshe Rabeinu has been charged
with the responsibility to become an 'educator', and not
simply the bearer of good tidings.  In this capacity, he
must help prepare Bnei Yisrael for their redemption - by
changing their ignoble culture - leading them in the path
of God.  It will also remain as his primary job for the
next forty years!

 

THE FIRST TWO 'DIBROT'

    This interpretation can help us appreciate the deeper
meaning of the first two of the Ten Commandments that Bnei
Yisrael receive when they arrive at Har Sinai.

The first commandment: "ANOCHI HASHEM ELOKECHA asher
HOTZEITICHA me-eretz Mitzrayim..." (see 20:2-3, compare
w/6:6!) is simply a more emphatic form of "Ani Hashem";
and the next commandment: "lo yihiyeh lachem elohim
acherim al panai..." - not to follow any other gods -
reiterates this warning that accepting God requires the
rejection of decedent cultures.  

    This may also explain why some commentators consider
Anochi and Lo Yihiyeh as one commandment, for the first
statement automatically implies the second (like two sides
of the same coin)! 

      Even though Bnei Yisrael did not internalize this
'commandment' of ANI HASHEM before they left Egypt (as 6:9
implies), as God had hoped; their redemption process would
not be complete until they do - as will unfold in the
events that follow in the rest of Chumash.

A DIFFICULT MISSION

    From this perspective, Moshe's mission to Bnei Yisrael
becomes more difficult than his mission to Pharaoh.  His
assignment involves not only informing the people, but
also EDUCATING them - to prepare them for their
redemption.  Just as Pharaoh must be convinced to
recognize God, Bnei Yisrael must be convinced that they
must become worthy for their redemption by God. 

      This interpretation can also explain the interesting
wording of God's response to Moshe's objection in 6:11-12:


"Then God spoke to Moshe & Aharon, and COMMANDED them
[va-yetzavem] TO Bnei Yisrael AND TO Pharaoh the king of
Egypt to take Bnei Yisrael out of Egypt" (6:13).

 

      God once again gives Moshe a double mission - to
command Pharaoh to allow them to leave, AND to command
Bnei Yisrael to 'become worthy' of that redemption.

      [See Ramban's interpretation of this pasuk!]

 

SOME HELP FROM SEFER VAYIKRA

      So what were Bnei Yisrael doing in Egypt that was so
terrible?  Considering that these events took place before
the Torah was given, what did they need to do 'teshuva'
from?

      A possible answer can be found in Parshat Acharei
Mot, where we find once again an interesting textual and
thematic parallel to Yechezkel chapter 20 and Shmot
chapter 6.  

    In Vayikra chapter 18 (which just so happens to be the
Torah reading for Yom Kippur afternoon, and not by
chance), God bids Bnei Yisrael not to follow the corrupt
lifestyle of the Egyptians.  Note once again the
repetition in these psukim of the phrase 'ANI HASHEM':

"And God spoke to Moshe: speak to Bnei Yisrael and TELL
them ANI HASHEM! 

    Do not act as the Egyptians do... and do not follow
their customs.  Follow My laws instead... for ANI HASHEM
ELOKEICHEM.  

    Keep My laws, for by them man lives... ANI HASHEM" 

                        (see Vayikra 18:1-5).

 

      This short introduction is followed by a long list
of forbidden marital relationships [better known as the
'arayot'], which had apparently become common in the
Egyptian and Canaanite cultures (see 18:24-25!).  Thus,
God's call for 'teshuva' may have included a demand that
Bnei Yisrael's refrain of their decadent Egyptian
lifestyle, and accept instead whatever mitzvot God may
command.

 

A THEME IN SEFER SHMOT

     This interpretation not only helps us understand the
phrase "ve-lo sham'u  el Moshe" in 6:9, it also explains a
whole series of events that take place up until Bnei
Yisrael arrive at Har Sinai. 

      Recall that God had originally planned (at the
'sneh') for Bnei Yisrael to travel a three-day journey
directly to Har Sinai immediately after the Exodus (see
3:12-18).  Instead, they arrive at Har Sinai only some six
weeks later.  Why?

      Based on the excerpt quoted from Sefer Yechezkel,
the answer is quite simple.  As the prophet explained, God
saved Bnei Yisrael for the 'sake of His Name' - even
though they were undeserving at that time (see 20:8-9).
Hence, the redemption process could not continue, i.e.
Bnei Yisrael cannot travel on to Har Sinai, until
something is done to improve their spiritual readiness.

      Therefore, even before Bnei Yisrael leave Egypt,
they must offer a special Korban [Pesach] to affirm their
faithfulness.  [See our TSC shiur on Parshat Bo.]  Then,
after their first 'three-day journey' into the desert,
they must pass the test at 'Mara' (see 15:22-26), where
they are given one more chance to accept what they had
earlier rejected in Parshat Va'era.  Note what God
commands Bnei Yisrael at MARA:

"And He said - IM SHAMO'A TISHMA - If you OBEY the voice
of the Lord your God, do what is upright and listen to His
commandments, then the afflictions that I brought upon
Egypt [which you deserved as well!] I will not bring upon
you, for ANI HASHEM, your Healer" (16:26).

[This topic will be discussed in greater detail in our
shiur on Parshat Beshalach.]

 

      Finally, immediately upon their arrival at Har
Sinai, God again demands as a PRE-REQUISITE for receiving
the Torah a similar 'pledge of allegiance':

"And now, IM SHAMO'A TISHME'U BE-KOLI - if you agree to
obey My instruction and keep My covenant..."  (see
19:3-6).

 

      Of course, this time Bnei Yisrael agree to follow
God and 'listen' [obey] to whatever He may command them
(see 19:7-8). 

      Finally, as we explained above, this explains why
the very first DIBUR of the Ten Commandments is "ANOCHI
[=ANI] HASHEM ELOKECHA who took you out of Egypt - LO
YIHIYEH... Do not have any other gods INSTEAD of Me" (see
20:2).  

      As we saw in Sefer Yechezkel, these two statements -
ANI HASHEM and LO YIHIYEH - act as 'two sides of the same
coin' - for the statement of ANI HASHEM automatically
implies that you shall have no other gods.

 

ELIYAHU AT LEIL HA-SEDER

      In closing, the conclusions of this week's shiur can
also help us appreciate our custom to 'invite' Eliyahu
ha-navi to our 'seder table'.  On Pesach night, as we
commemorate the events of Yetziat Mitzrayim, we conclude
the SEDER with our hope for the final redemption.
However, before we begin Hallel & Nirtza, we first invite
Eliyahu.  Most likely, this custom is based on the final
pasuk of Mal'achi, which promises:

"Behold I am sending you Eliyah the prophet, BEFORE the
great and awesome day of the Lord, and he will return the
hearts of sons to their fathers, and the hearts of fathers
to their sons, lest I come and smite and land instead."  

 

      In the final redemption, just as in the first
redemption, our obligation to perform 'teshuva' is as
important an ingredient as God's readiness to redeem us.
After all, what purpose would there be in our redemption
if we were not ready to fulfill our covenantal
obligations? 

      In order for redemption to succeed, a constant
recognition of ANI HASHEM must become not only a 'frame of
mind', but even more so, it must become a 'way of life'.

 

                              shabbat shalom,

                              menachem

 

===================

FOR FURTHER IYUN

1. Review Shmot 2:23-25.  Note how Bnei Yisrael cry to
Hashem for salvation.  In your opinion, does this indicate
that they did teshuva, or was this simply a cry for help.

      See Ibn Ezra (2:23 / aroch), Ramban (2:25), and
Seforno (2:23-24) on these psukim, noting how they all
relate to this question, and how they all relate to the
psukim in Yechezkel 20:1-9 as well!

 

2. See Seforno's introduction to Sefer Shmot (in some
Chumashim it is found in the first volume of Sefer
Breishit, where Seforno provides and intro to all five
books of Chumash).

    Note how his commentary on what transpires in Sefer
Shmot is based on what is described in Yechezkel chapter
20!

    Note also how he relates to this information in Sefer
Yechezkel in his commentary on almost every pasuk in Shmot
chapter one, as well as his commentary on 2:23-24.

 

3. See Amos 5:18!  There he claims that it would be better
for Bnei Yisrael not to desire a YOM HASHEM.  Based on the
context of that pasuk (considering the people's behavior
during the time period of Uziyahu) and the conclusions of
this week's shiur, explain Amos' warning in that pasuk

.     See also Yirmiyahu 29:10-14, and relate it to the
above shiur!

 

ADDITIONAL NOTES AND SOURCES

The Forty-nine 'sha'arei tum'a'

      The concept that Bnei Yisrael plummeted to the
forty-ninth 'gate of impurity' appears in the Zohar
Chadash, vol. 1, Parshat Yitro 52a.  The Zohar there
writes that while Hashem had promised Avraham Avinu only
that He will redeem his offspring from bondage, He in fact
did much more: He took them from the forty-nine 'gates of
impurity' and raised them to the forty-nine 'gates of
wisdom'.  This, explains the Zohar, is why Hashem
constantly reminds Bnei Yisrael, "I am Hashem your God who
took you from Egypt", to emphasize that He did more than
fulfill His promise to Avraham Avinu.  

      The Zohar adds that the forty-nine days we count
between Pesach and Shavuot commemorate this elevation from
the forty-nine 'gates of impurity'.  This concept is
developed later by the Ramchal, in Choker U-mekubal, 18.

"Ve-lo Sham'u El Moshe" (6:9)

      Our explanation, that this pasuk refers to Bnei
Yisrael's unwillingness to give up their idolatrous
practices, appears explicitly in several Midrashim.  The
Mechilta, Parshat Bo - Mesechta De-pischa 5 and Shemot
Rabba 6:5 explain that Bnei Yisrael could not extricate
themselves from idolatry, and the Midrashim make reference
to Yechezkel 20 as evidence.  Targum Yonatan Ben Uziel
also explains this pasuk as suggesting Bnei Yisrael's
refusal to abandon idolatry, though he adds as well the
element of 'kepidut rucha', anger and frustration.
Perhaps this means that the intensified labor that
resulted from Moshe's initial meeting with Pharaoh
contributed in no small measure to the people's refusal to
heed his call for teshuva.

      It is worth noting that we find two different
approaches in the Midrashim as to why Bnei Yisrael
resorted to avoda zara: either for theological reasons, or
due to circumstances they deemed out of their control.
The Torah Shleima quotes a "Midrash Aggada" that Bnei
Yisrael lacked faith and claimed that Hashem did not have
the ability to save them.  They thus resorted to avoda
zara, on ideological grounds.  The Midrash Hagadol, by
contrast, records the following response of Bnei Yisrael
to Moshe's call for their return to monotheism: "Where do
you find a slave who acquires for himself two masters?  We
are slaves to Pharaoh; how can we violate his decrees - we
are afraid!"  Their subjugation to Pharaoh precluded the
possibility of their service to Hashem.

      The Netziv, in his comments to Shmot 13:9, finds
what he considers a clearer source in Chumash for Bnei
Yisrael's involvement in avoda zara.  The pasuk there
instructs them with regard to the mitzva of tefillin and
concludes, "for with a mighty hand Hashem took you out
from Egypt".  The Netziv explains this clause as a
response to the anticipated question as to why Hashem must
issue so many commandments to ensure Bnei Yisrael's trust
and belief in Him.  He answers by reminding the people
that they agreed to leave Egypt only after witnessing
Hashem's mighty hand.  Although they happily welcomed
Moshe's initial announcement of their freedom (4:31), they
rejected his second proclamation because, as we noted in
the shiur, it required them to accept Hashem as their God.
Only after witnessing the miracles in Egypt did they agree
to forsake idolatry and accept Hashem. 

 

VE-LO SHAM'U EL MOSHE

      By and large, the "mefarshim al derech ha-pshat"
interpret "ve-lo sham'u el Moshe" differently.  We list
here the three general directions taken by the mefarshim:

BELIEVE

      They did not believe: We dismissed this approach in
the shiur, but several prominent mefarshim adopt - either
explicitly or implicitly - this interpretation.  The
Rashbam contrasts the nation's response here with their
reaction to Moshe's initial announcement, as recorded in
Parshat Shmot - 4:31.  Although then, they believed Moshe
("Va-ya'amen ha-am"), having seen their hopes crushed by
the decree of more intensive labor they no longer
believed.  In quoting this pasuk in Parshat Shmot, the
Rashbam may have implicitly addressed the possible
objection to this approach, as we asked in the shiur: why
did the Torah not say, "Ve-lo he'eminu"?  The answer may
be that in that very pasuk the Torah writes, "va-yishme'u
ki pakad Hashem et Benei Yisrael. "  There, 'va-yishme'u'
seems to parallel 'va-ya'amen', to mean 'they believed'.
Other mefarshim who claim that Bnei Yisrael did not
believe Moshe include the Ralbag and Seforno.

PAY ATTENTION

      Another group of mefarshim explain 've-lo sham'u' to
mean a rough equivalent of, 'they did not pay attention'.
For one of several reasons, Bnei Yisrael did not or could
not pay attention to Moshe as he spoke to them - either
because of the pressure of their workload, their emotional
distress, or because Pharaoh had already ordered them to
disregard the 'words of falsehood' spoken by Moshe and
Aharon (5:9). 

       This approach is taken (though in slightly
different forms) by the Ramban, Chizkuni, Abarbanel,
Netziv and Meshech Chochma in their commentaries on this
pasuk.  One interesting variation of this approach appears
in the work of Rav Hirsch.  He explains, along the same
general lines as our analysis in the shiur, that in
Moshe's speech he does more than inform the people of
redemption; he charges them with a mission, the destiny
and purpose of Am Yisrael.  Due to the pressures of their
work, however, Bnei Yisrael had no patience for such lofty
ideas and concepts.  All they could concentrate on was the
immediate tasks at hand; they therefore could not pay any
attention to Moshe's description of their spiritual
mission as a free nation.

CONSOLATION

      The final approach is that of Rashi: "They did not
accept consolation."  Unlike our explanation in the shiur,
Rashi apparently understood Moshe's address as simply an
attempt at consoling the people whose lives had become
even more unbearable as a result of Pharaoh's new decree.
Rashi expresses this interpretation of the pasuk in other
writings, as well.  In Sefer Hapardes (compiled by Rashi's
students) and in Siddur Rashi (414), this pasuk is cited
as proof that those who seek to offer consolation should
do so 'me'at me'at', by expressing modest hopes for better
things to come.  In Rashi's words, one who does not do so:
"is like one who says to a beggar, 'Tomorrow you will be a
king' - he does not believe him."  Here, too, Bnei Yisrael
suffered from physical torment, and Moshe consoles them
with promises of a glorious life as God's nation in the
land of Canaan.  This offered them little consolation;
they wished only for a respite from their current
hardship.

      The Malbim (on our pasuk) explains along these
lines, as well, that Moshe here was to console Bnei
Yisrael, but did not succeed.

 

TESHUVA IN EGYPT

      In sharp contrast to the line taken in the shiur,
Ibn Ezra in his peirush Ha-aroch(2:23) says that the words
"Va-yeanchu Bnei Yisrael min ha-avoda va-yiz'aku" implies
that they did do teshuva and thus were worthy of being
redeemed from Egypt.

 

'Ani Hashem' 

      The centrality of this phrase within this opening
unit of Parshat Va'era is demonstrated by Nechama
Leibowitz (Studies, Parshat Va'era 1).  She shows that
within this segment, which consists of Hashem's speech to
Moshe (6:2-8), 'Ani Hashem' appears at either end (6:2&8)
as well as in the middle (6:6).  Clearly, the notion of
'Ani Hashem' comprises the most important message Moshe is
to convey to Bnei Yisrael at this point.

      In the shiur we suggest that 'Ani Hashem' involved
an educational message, that Bnei Yisrael must rid
themselves of Egyptian culture and prepare themselves
spiritually for redemption.  This approach appears in the
works of two twentieth-century writers, Rav Zalman
Sorotzkin (Oznayim La-Torah) and Rav Yoel Leib Herzog
(Imrei Yoel).  They both claim that 'Ani Hashem' was meant
as an admonishment that Bnei Yisrael relinquish their
attachment to idolatry.  Rav Sorotzkin adds that Bnei
Yisrael could not accept the fact that the same God who
brought about this bitter exile would also come to their
assistance and redeem them.  They fell under the influence
of pagan ideology and so believed in the existence of
different gods with different powers.  Moshe was thus to
teach them the message of 'Ani Hashem', that there is only
one God who governs every force in the universe.  Indeed,
the same God who subjected them to hardship will lead them
to a life of freedom.

      This interpretation of 'Ani Hashem' may shed light
on the passage in the Zohar mentioned earlier.  The Zohar
asks, why does Hashem so often remind Bnei Yisrael that
"Ani Hashem Elokeichem asher hotzeiti etchem me-eretz
Mitzrayim" (or similar)?  After all, by taking them out of
Egypt, Hashem simply fulfilled the promise He had made to
Avraham; why does this act merit such emphasis?  The Zohar
answers that these proclamations stress the fact that
Hashem went beyond His promise to Avraham.  He had
promised Avraham only to redeem his offspring from
bondage, not to raise them from the quagmire of the
forty-nine 'gates of impurity'.  Why must Hashem emphasize
this point?  Is He trying to 'brag'?

      In light of our discussion, the answer becomes
clear.  Hashem constantly reminds Bnei Yisrael of the
commandment He issued to them when they were in Egypt,
'Ani Hashem' - the commandment that they failed to heed.
It is as though He reminds them, "You did not internalize
this message in Egypt, so I must reiterate it to you again
and again!"

      We list here three alternative explanations that
appear in the Midrashim and mefarshim as to the meaning of
'Ani Hashem' in this context:

      The Midrash Hagadol and Mechilta De-Rashbi
understand 'Ani Hashem' as a disclaimer of sorts.  Hashem
here declares that although He knows the future, and thus
foresees Bnei Yisrael's future abandonment of Hashem, He
will nevertheless redeem them.

      Several mefarshim interpret the phrase as a source
of encouragement for Bnei Yisrael, underscoring Hashem's
unlimited power that enables Him to redeem them.  This
approach appears in various forms in the commentaries of
Rashi, Seforno and Abarbanel.  The Ibn Ezra posits a
slight variation of this approach, that 'Ani Hashem'
emphasizes the nature of the Almighty's promise; as He is
God, Bnei Yisrael may confidently trust that He will
fulfill His guarantee of redemption.

      The Malbim explains that Hashem here informs Bnei
Yisrael that He will redeem them with the divine attribute
of 'Shem Havaya', entirely outside the bounds of the
natural order.  Amos Chacham, in Da'at Mikra, takes a
similar approach, as does Rav Chayim Yaakov Goldvicht
(Asufat Ma'archot - Haggada Shel Pesach, p.113).

 

"Va-yetzavem El Bnei Yisrael." (6:13)

      The glaring problem in this pasuk, as noted by many
commentaries, is the absence of any content to this
'command' Hashem issued to Moshe and Aharon.  We claim
that this refers to the spiritual preparation of Bnei
Yisrael for redemption.  This appears explicitly in two
Midrashim - the Mechilta cited earlier, and the Midrash
Lekach Tov on our pasuk.  This may be the deeper meaning
of two other Midrashim as well.  One Midrash brought down
in the Sefer Ha-mivchar (as quoted in the Torah Shleima on
our pasuk) says that Moshe commanded Bnei Yisrael to
prepare wood for the construction of the Mishkan.  This
may symbolize Bnei Yisrael's preparation for hashra'at
ha-Shechina - Hashem's residence within the nation.
Secondly, the Yerushalmi in Masechet Rosh Hashana 3:5,
based on the pasuk in Yirmiyahu 34:13, explains this
command as referring to the obligation to free one's
slaves.  (Apparently, as Rav Menachem Kasher notes in
Torah Shleima - milu'im to Parshat Va'era, 3, there were
noblemen among Bnei Yisrael who, not only were excused
from slave labor, they themselves owned servants.)  As the
Torah explicitly writes in Vayikra 25:42, the laws
concerning the freeing of slaves relate to the notion that
Bnei Yisrael are ultimately subservient to Hashem alone.
Before realizing their freedom from bondage, Bnei Yisrael
must internalize this critical lesson, that they are freed
from slavery in order to become the servants of Hashem.

      Three other general approaches to this pasuk appear
in the mefarshim:

      The Sifrei in Parshat Beha'alotcha (91), quoted by
Rashi here, understands the command to Moshe and Aharon as
urging them to exercise patience when dealing with Bnei
Yisrael and speak respectfully when they address Pharaoh.
Though Rashi views this explanation as drash, as the pasuk
makes no mention of patience and respect, this approach
does accommodate the context of this pasuk.  Moshe had
just expressed his frustration over Bnei Yisrael's refusal
to listen and the likely prospect of a similar reaction on
Pharaoh's part.  Hashem thus urges him and Aharon to
retain their composure despite the intransigence of both
the people and Pharaoh.  This explanation appears in the
Zohar Ha-chadash (2:26) as well as in the Rambam's Mishneh
Torah (Hilchot Sanhedrin 25:2), and in a slightly
different form in the Pesikta De-rav Kahana (14).  In a
similar vein, the Ibn Ezra quotes a Karaite exegete,
Yeshua, who explains this pasuk as a charge to Moshe and
Aharon not to become angry as a result of their growing
frustration.  Whereas in his peirush ha-katzar the Ibn
Ezra mentions this possibility without any further
comment, in his peirush ha-aroch he writes that 'there is
no need' for this interpretation.  (This approach brings
to mind an interesting comment by the Ralbag on the
immediately preceding pasuk.  He claims that the 'kotzer
ruach' which led Bnei Yisrael not to listen to Moshe
refers to Moshe's - rather than Bnei Yisrael's -
frustration.  His growing impatience led him to speak
irritably, and his words thus met upon deaf ears.  If so,
it would then stand to reason that Hashem must urge Moshe
to exercise more patience.)   

      The Akeidat Yitzchak interprets 'va-yetzavem' here
as referring to the conferral of a given status, rather
than the issuance of a command.  Citing examples from
Tehillim 33:9 and Melachim I 17:4, the Akeidat Yitzchak
explains that Hashem granted Moshe and Aharon prominence
and respect among both Bnei Yisrael and Pharaoh's court,
such that their words would be heard.  Other mefarshim
adopting this approach include the Abarbanel (as his first
suggestion), the Or Hachayim (though he adds as well the
third approach that we will soon see) and the Tzror Hamor.

      Several mefarshim see this pasuk's mention of Aharon
as the key to its meaning.  Moshe had just expressed his
discouragement, compounded by his poor verbal skills(see
6:12), and so Hashem calls upon Aharon and commands both
brothers to return to Bnei Yisrael and to speak to
Pharaoh.  This was Hashem's answer to Moshe's complaint -
that he take Aharon with him and address the nation (for a
second time) and then the king.  The Ibn Ezra (peirush
ha-aroch), Chizkuni, Rabenu Yosef Bechor Shor and
Abarbanel (as his second approach) explain along these
lines.  The Jerusalem Publication Society Bible also
seemed to have this approach in mind when it translated
this pasuk.

 

Inviting Eliyah Hanavi to the Seder

      We suggest in the shiur that Eliyahu's
'participation' in our seder reminds us that before the
final redemption we must perform teshuva, and for this
reason Eliyahu will come before the unfolding of the
redemption.  Just as Hashem called upon Bnei Yisrael to
repent before leaving Egypt, so must we correct our ways
in anticipation of the final redemption.

      The Rema - Orach Chayim 480 - mentions the custom of
opening the door at the seder and cites the explanation of
the Mahari Brona that this demonstrates our belief in
Pesach night as a 'leil shimurim' - a night of watching,
when Hashem grants us special protection.  The Maharal, in
his Haggada "Divrei Negidim" rejects this explanation and
claims that we open the door to publicize our belief in
the coming of Eliyahu Hanavi prior to the final
redemption.  (See also Aruch Hashulchan.)  He does not,
however, relate this to the concept of teshuva, as we
suggest in the shiur.  

      Though our explanation does not appear explicitly in
earlier sources, it may relate to the approach taken by
the Netziv to explain the fifth cup poured at the seder.
As we know, the four cups drunk at the seder correspond to
the four expressions describing Yetzi'at Mitzrayim in the
beginning of Parshat Vaeyra ('ve-hotzeiti', 've-hitzalti',
've-ga'alti', 've-lakachti').  The Netziv, in his "Ha-amek
Davar" commentary to 6:7, suggests that the fifth cup -
which we pour but do not drink - commemorates the promise,
"and you shall know that I am Hashem your God who takes
you out from Egypt".  According to the Netziv, this
promise speaks of a level of comprehension unattainable by
the masses; it refers to the unique knowledge and insight
acquired by the nation's spiritual elite.  Therefore,
given the exclusive nature of this 'knowledge', we do not
drink this fifth cup.

      In contemporary times, Rabbi Eliezer Ginsburg, in
his "Shirat Yehuda" commentary on the Haggada, associates
the Netziv's explanation with the common reference to this
fifth cup as 'kos shel Eliyahu' (see, for example, Mishna
Berura 480:10).  Eliyahu will come before the final
redemption to teach, guide and inspire, such that we may
all attain this lofty level of "you shall know that I am
Hashem your God", and we thus appropriately name this
fifth cup after Eliyahu Hanavi.  This closely relates to
our suggestion, that the inclusion of Eliyahu at the seder
reminds us of the spiritual growth required before the
final redemption.

 

 

 

 

 

-------------- next part --------------
A non-text attachment was scrubbed...
Name: vaeyra1.pdf
Type: application/pdf
Size: 62289 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20101230/6d12c992/attachment-0001.pdf