[Par-reg] for Parshat Va'era - part two

Thu Jan 19 04:51:36 EST 2012

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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

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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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