[Par-reg] for Sefer Shmot - Intro
Menachem Leibtag
tsc at bezeqint.net
Thu Dec 19 15:51:13 EST 2013
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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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