[Par-reg] Shmot - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Jan 5 15:31:30 EST 2015
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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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for SEFER SHMOT & PARSHAT SHMOT
PART ONE - INTRO TO SEFER SHMOT
FIVE 'BOOKS'
1. Recall that the Torah is called Chumash
because it
includes five individual books (i.e.
'chamesh' is the number
five); as each individual book is referred to
as a 'sefer'
[=book].
How does the fact that each sefer is an
individual book affect
the manner by which it should be studied and
understood?
Surely, each of the five books relate
to one another,
however, explain why considering the Torah as
a collection of
five individual books is different than
viewing it as one book
with five sections?
2. In your opinion, would the fact that
Chazal consider each
book of Chumash an individual sefer imply
that each sefer
contains a unique theme? If so, [based on
your previous
knowledge of Chumash], what would say is the
unique theme of
each sefer. [For the purpose of our shiur,
answer this
question at least in regard to Sefer Shmot.]
3. In our shiurim, we will attempt to
identify an overall
theme by following a very simple methodology.
First, we
construct a very general table of contents,
listing all the
major topics of the book. Then, we analyze
that 'table of
contents', while attempting to turn it into
an 'outline' by
thematically grouping together its various
sections, and
contemplating the progression from topic to
topic.
Attempt to do this for Sefer Shmot. First,
give it a try
based on your previous knowledge of Sefer
Shmot (i.e. from
what you remember, without reading it again).
In other words,
try to divide the Sefer into approx. ten to
twenty distinct
sections, listing a general title for each.
Then, turn your
list into an outline, by identifying any sort
of thematic
progression from one section to the next.
Based on your outline, can you identify
one overall theme
for the entire book? If not, can you
identify several 'sub-
titles'?
4. With this in mind, take a few minutes to
study the first
Ramban on Sefer Shmot, noting how he attempts
to identify an
overall theme not only for Sefer Shmot, but
for Sefer Breishit
as well. Do you agree with his conclusions?
[Explain why yes
or not?]
Based on this Ramban, is it clear that
he assumes that
one should attempt to identify a theme for
each sefer of
Chumash?
To verify your answer, see the first Ramban
in Sefer Vayikra,
Bamidbar and Devarim!
FROM BREISHIT TO SHMOT
5. Return to the first line of this Ramban,
where he
identifies the overall theme of Sefer
Breishit. Note how he
explains the connection between the story of
Creation and the
story of the Avot! Explain how the need to
find one overall
theme for each sefer may have affected
Ramban's conclusion
that all of Sefer Breishit, including God's
choice of Avraham
Avinu and his family, could be understood as
a type of
'yetzira' (creation).
Relate this to why Ramban (in his
commentary) will often
favor the principle of 'ma'aseh avot siman
le-banim'.
[Be sure to note how Ramban understands
ma'aseh avot siman
le-banim - that certain incidents in the
life of the Avot
reflect the nature of future events that
will take place
later on in Jewish history.]
How does Ramban's conclusion relate to
our identification
(in our shiurim on Sefer Breishit) of
'bechira' [God's choice
of Avraham Avinu to become His special nation
etc.] as the
main theme for Breishit?
6. Continue your study of this Ramban, and
make sure that you
understand his conclusion (re: the overall
theme of Sefer
Shmot).
How does he explain the progression of
topics in Sefer
Shmot? Relate to your outline of Sefer Shmot
(from above).
Do you agree with his conclusions? Explain
why yes or why
not?
According to Ramban's conclusions, is there
a thematic
connection between the themes of Sefer
Breishit and Sefer
Shmot?
Would you expect there to be one?
7. Where (and when) was the last instance
that God spoke to
Yaakov Avinu in Sefer Breishit? [If you give
up, try Breishit
46:1-4.]
What was Yaakov worried about, and what
is God's message
to him in this 'hitgalut'? Does this come as
a surprise?
[Does this explain why Bnei Yisrael
didn't return to
Eretz Canaan once the famine was over?]
Where is the first time when God speaks
to man in Sefer
Shmot? [If you give up, try chapter
three.]
What is God's message to Moshe in that
hitgalut?!
Find both the textual and thematic
parallel between this
last hitgalut of Breishit, and the first
hitgalut in Shmot.
Based on this parallel, explain what you
would expect to
be the connection between Shmot and Breishit.
In your answer,
relate to the phrase "al tira..." in 46:3, as
well as in
Breishit 15:1, and in 26:23-24. [Note the
connection between
all of these sources and Am Yisrael's
relationship with other
nations.]
8. Based on the above question, would you
say that Sefer
Shmot is a continuation of the story of Sefer
Breishit, or
does it describe the fulfillment of God's
covenant made with
the Avot in Sefer Breishit? In your answer,
relate to
Breishit 15:13-18 & 17:1-10.
Based on your study of Sefer Breishit,
what do you expect
should happen in Sefer Shmot? [Relate to
God's various
promises to the Avot, especially Breishit
12:1-8, 13:15-18,
15:1-20, 17:1-11, 35:9-13, 46:1-5, 48:21, &
50:24-25.]
9. In your opinion, was Sefer Breishit
written during the
time of the Avot, or was it first given by
God to Am Yisrael
at Har Sinai?
[In other words, did the people of Israel
in Egypt have the
book of Breishit, was did they only receive
at Matan Torah?]
How would they answer this question
affect how understand
the primary themes of both Sefer Breishit and
Sefer Shmot?
10. Assuming that Sefer Breishit was first
given at Har
Sinai, in your opinion, were the people of
Israel in Egypt
aware of their ultimate destiny. Were there
any mitzvot that
they needed to keep? If so, what were they.
Were there any 'family traditions'
regarding their future
destiny that should have been passed down
from one generation
to the next? If so, what were they, and
would that affect how
we understand what transpires in Parshat
Shmot?
In your answer, be sure to relate to
Breishit 12:1-3,
15:13-20, 17:1-11, 46:1-5, 48:21, & 50:24-25.
How would this help you understand Moshe
Rabbeinu's
questions in chapter 3 regarding his
anticipation of what Bnei
Yisrael will ask when he will inform them
that the God of
their forefathers had appeared to him, and
promised their
redemption?
Relate to Shmot 3:6-7; 3:13-15; and 4:1-6.
TO SINAI or TO ISRAEL
1. To the best of your recollection, what
was God's purpose
in the events of the Exodus -
to bring the people to the Land of
Israel,or
to bring them to Mount Sinai (to receive
the Torah),
or both?
Explain the underlying logic behind each
possibility, and
attempt to find psukim that would support
each opinion.
Relate your answer to what God tells
Moshe at the burning
bush, noting especially 3:6-8; 3:10-12;
3:17-18 and 5:1-4.
Relate as well to Shmot 29:46 and
Bamidbar 15:41!
for PARSHAT SHMOT
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
INCREMENTAL IMMORALITY
1. In the opening psukim of Parshat Shmot
(see 1:7-10), the
Torah explains how the Egyptians were quite
worried about the
'Jewish population explosion', and hence
decided to kill all
newborn males. In your opinion, if the
Egyptians were so
worried, why didn't they just kill adult
males as well to
limit the population? Why was the edict only
against newborn
babies?
In your opinion, could one consider
killing a newborn
baby less 'problematic' (morally) than
killing a child or an
adult?
For an interesting perspective on this
question, see Ramban
on 1:10. Note how he explains the
incremental manner by which
the enslavement began (because of 'moral'
considerations).
[Note as well how later persecutions of the
Jewish people
have begun in a similar manner.]
MOSHE RABBEINU'S FIRST EIGHTY YEARS
2. Chapter two describes the birth of Moshe,
as well as his
early adulthood. In your opinion, what is
the purpose (and/or
thematic significance) of these various
stories?
In your opinion, was Moshe Rabbeinu chosen
by God from the
time of his birth to become the leader of Am
Yisrael, and to
take them out of Egypt, or, was he chosen by
God at the time
when redemption was necessary, based on his
character (and
life history), i.e. based on his 'credentials
for the job'.
Explain how each approach would affect how
we understand the
stories in chapter two (concerning Moshe's
birth and the key
events in his life). [See also Ibn Ezra on
4:20!]
3. In your opinion, do the stories in
chapter two (describing
how Moshe killed an Egyptian and his
interference with a
quarrel between two Jews) reflect a strong
moral character?
Explain why yes, or why not. [Relate your
answer to the
question above.]
Do they relate in any manner to what will
transpire later on
his life? If so, bring examples.
4. Even though the Torah doesn't tell us how
old Moshe was
when he ran away from Egypt, in your opinion
(based on the
story), how old do you think he was? [In
other words, how
many years elapse from the time that Moshe
runs away from
Egypt until he returns from Midyan? Relate
to 2:11-23, 4:19,
and 7:7.
How would the answer to this question
relate to why Moshe
Rabbeinu may have been reluctant to become
the leader of Am
Yisrael? [See Rashbam on Shmot 4:10.]
5. In your opinion, did Aharon serve in any
official position
before his brother Moshe was chosen by God to
become the new
leader of Bnei Yisrael? [Relate to 4:10-15,
see Rashi on
4:10.]
Who (or what group) led Bnei Yisrael
before Moshe was
appointed as their leader? Was it one
person, or a set of
elders from each tribe? [Attempt to quote
psukim that support
your answer (especially from the end of
chapter 4 and in
chapter 5).]
See also Rashi on 4:10
In your opinion, did Moshe receive any
official
appointment from any previous governing body
before he became
Am Yisrael's accepted leader? As before,
support your answer
with psukim from chapter four. In your
answer, relate to 3:16-
18 & 4:27-31. [Relate as well to Moshe's
question/request in
4:1-3.]
THE BURNING BUSH & HAR SINAI
6. Aside from serving as an 'attention
getter', in your
opinion, is there any symbolism to the
'burning bush' (see 3:1-
5)?
Relate to the key events that later take
place at this
very same location, i.e. Har Chorev = Har
Sinai. See
especially Devarim 5:19-24 (and its context).
How does the
burning bush model what transpires at Matan
Torah? [See also
Shmot 19:11,16-18 & 20:15!]
Does Matan Torah take place at this same
spot?
[In regard to Chorev and Sinai being the
same site, see
Shmot 17:6 and its context, as well as
3:1-2].
WHO WAS THE LEADER BEFORE MOSHE?
7. Before Moshe Rabbeinu becomes their
leader, do Bnei
Yisrael have an established leadership of any
sort? If so,
who were their leaders and how were they
chosen? Does this
leadership continue to function after Moshe
becomes their
leader?
[Relate to the 'zkeinim' mentioned in
3:16, 12:21 (in
contrast to 12:3!); 19:7-8 etc:.]
Do Bnei Yisrael have any official sort
of representation
before Pharaoh? If so, who represented them,
and who chose
those representatives? In your answer,
relate to the
'shotrim' & the 'meyaldot' as mentioned in
Shmot 1:18, 3:18, &
5:15.
[See also Ibn Ezra Shmot 4:27. and Rashi
on 4:10!]
THE 'WIFE & KIDS'
8. In your opinion, did Moshe Rabbeinu make
the proper
decision by taking his wife and children
along with him upon
his return to Midyan? [See Shmot 14:18-26.]
Should Moshe return to Egypt with his
wife and children,
would this indicate to the people that their
redemption is
near, or that it will probably still take a
long time before
they will leave?
If he would return without them, would
that indicate that
their suffering will most probably continue
for quite a while?
As a husband and father, would it be
better for Moshe to
have left this wife and children with his
in-laws?
As 'redeemer of God's nation', would it
not have made
more sense for Moshe to hurry back to Egypt
immediately, and
not take away precious time by first dealing
with his own
family's needs?
In your opinion, did Tzipora and the
children actually
come with Moshe to Egypt, or did they change
their plans and
return to Midyan? If so, can you explain
why?
In your answer, relate to 4:25-26 and
18:1-6.
After contemplating these questions, see
how the
commentators dealt with these questions.
Note especially:
Rashi on 18:2!
Then, see Ibn Ezra on 4:20, for a rather
complex
explanation.
Finally, see Seforno on 4:19 & 4:20 for
an amazing spin
on what took place. According to this
Seforno, note how Moshe
must have been with Tzipora and children
while watching the
sheep near Chorev, and was returning to
Midyan to bring them
home, before he would embark on his own
journey to Egypt - by
himself! What problems does this
interpretation solve?
=========
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
TOPIC: LET MY PEOPLE GO
1. Most of us are very familiar with Moshe's
recurring
request to Pharaoh of 'Let My People Go'. To
the best of your
recollection, when Moshe asks Pharaoh to 'let
my people go' -
what precisely is he asking for:
a. To free Bnei Yisrael from slavery?
b. To allow Bnei Yisrael to leave to
Eretz Canaan?
c. Something else?
[Is so, what is 'that something
else'?
Does Pharaoh ever 'give in' to Moshe's
request?
If so, when does he give in and why does he
change his mind?
[Note: These questions may appear to be
quite simple, but as
you study Sefer Shmot, you'll most probably
realize that the
'classic answers' that everyone gives for
these questions
are 'all wrong'.]
2. Review 1:8-10, which describes how and
why the enslavement
began. Based on these psukim, what
precisely are the
Egyptians worried about, and how will Bnei
Yisrael's
enslavement (and later killing their male
children) help
'solve' this problem?
Before the enslavement began, was there any
reason for Bnei
Yisrael to remain in Eretz Goshen instead of
returning to
Eretz Canaan? [Relate to Breishit 46:1-4.]
Before the enslavement began, was there
any logical
reason for the Egyptians to think that Bnei
Yisrael would
leave Egypt and return to Eretz Canaan?
[Which land is better? (Relate to
Devarim 11:10-11.)]
3. Return once again to 1:10. How did you
translate the
phrase -"ve-ala min ha-aretz"?
Does this phrase imply that Egypt is
worried that Bnei
Yisrael would 'leave their country' once the
Egyptians are
defeated in war by their foreign enemies? If
Bnei Yisrael
were so eager to leave Egypt, then why didn't
they just pick
up and leave before the enslavement began?
Furthermore, why
would Pharaoh be so worried about Bnei
Yisrael leaving Egypt
before they were enslaved?
Is there any other possible
interpretation of this
phrase?
Note how Rashi offers two opinions in
regard to the above
question. Note also Ibn Ezra and Ramban.
How did they
understand this phrase? Finally, see
Rashbam. What is
difficult about Rashbam's explanation of this
pasuk?
Keep this question in mind as you study
Shmot (thru
Parshat Beshalach), as this will be the key
towards
understanding Pharaoh's behavior.
4. Scan the first five chapters of Sefer
Shmot, noting its
division into 'parshiot'. Attempt to
identify the primary
topic of each 'parshia', and then construct a
summary outline,
listing the topic of each parshia. Can you
explain the
progression of topic?
In your opinion, which parshia could be
considered the
focal point of this unit, and which chapters
lead up to it?
How does your answer relate to the theme
of Sefer Shmot
and its connection to the theme of Sefer
Breishit?
5. Review the final three psukim of chapter
two (2:23-25).
[Note that they form a distinct parshia!] In
your opinion,
what specific 'brit' does God remember at
this time (and why)?
Based on these psukim, are Bnei Yisrael
praying for God
to take them out of Egypt to the Promised
Land, or do they
simply cry out, in hope that someone will
help alleviate their
workload?
[For an interesting insight, see Ramban
on 3:13.]
6. Review chapter 3 - i.e. the story of
Moshe at the 'sneh'
[the burning bush].
In your opinion, what was the primary
purpose of this
'hitgalut' to Moshe Rabbeinu? In other
words, what is the
main point that God is telling him, and does
everything else
either lead up to this, or follow from it?
How does chapter 3 relate to Bnei Yisrael's
crying out (at
the end of chapter two), and in what manner
does it 'set the
stage' for what will take place later on in
Sefer Shmot?
7. Construct an outline that summarizes the
primary topics in
chapter three, and the logic of its
progression.
Based on your outline, is Moshe simply
receiving
'information' from God in regard to the
forthcoming
redemption, or is he given a specific
mission?
If there is a mission, what is it, and
when and how is it
supposed to be fulfilled? Is there more than
one mission? If
so, what is the second? [In your answer, be
sure to relate to
3:10-12. See also question #2 in the
Parshanut section
below.]
8. Based on God's commandment to Moshe in
3:10-22, what
message is Moshe supposed to deliver to Bnei
Yisrael
(concerning their forthcoming redemption) and
what message is
he supposed to deliver to Pharaoh?
If these messages are different, can you
explain why?
Be sure to pay special attention to
3:7-8 & 3:6-22.
Compare these psukim to God's earlier
promises to the Avot,
especially to brit bein ha-btarim (Br.
15:13-21) and brit mila
(17:7-8), as well as 46:1-3 and 50:24-25.
Based on these parallels, could one
conclude that God is
telling Moshe that He has come now to fulfill
His brit? If
so, which brit & why now?
In your opinion, were Bnei Yisrael (in
Egypt) aware of
God's covenants that He had made with the
Avot?
In your answer, relate to 3:13 and 4:1.
As your read 3:13, explain why Moshe is
so sure that Bnei
Yisrael will immediately ask: "what Name of
God appeared to
him"?
What should God's answer be to Moshe's
question?
What is his answer? [See Ramban on
3:13.]
[See also Rashbam in question #3 of Parshanut
section below!]
9. Does Moshe ever tell Bnei Yisrael that he
intends to lead
them to Har Sinai? If not, where does Moshe
tell Bnei Yisrael
that God is planning to take them? [How long
should that
journey take?]
10. Does Moshe ever demand from Pharaoh that
he allow Bnei
Yisrael freedom to migrate to Eretz Canaan?
If so, quote
those psukim?
If not, can you find what he does demand
from Pharaoh in
each encounter?
To verify your answer, scan from chapter
3 thru chapter
14, paying careful attention to each
conversation between
Moshe and Pharaoh regarding Moshe's demand -
"shlach et ami ve-
ya'avduni...", as well as the 'negotiations'
that take place
between Moshe and Pharaoh during the plagues:
Be sure to review: 3:18, 5:1-4, 7:16 &
26, 8:16-24, 9:13,
10:3-11,24-29. Explain how 5:1-4 'sets the
stage' for all of
Moshe's demands that follow!
Then, review the story of the Exodus
itself (i.e. 12:29-
38, paying attention to why, when, and how
Pharaoh finally
allows Bnei Yisrael to leave Egypt. Be sure
that you fully
understand 12:31-32, and how these psukim
relate to the list
of psukim quoted above! [See Ibn Ezra on
5:1-3!]
[In other words, when Pharaoh finally
allows Bnei Yisrael
to leave, is it in response to Moshe's
original request (in
5:3) or is it a total expulsion from Egypt
(i.e. forever)?]
Finally, review 13:17-20 and 14:1-8,
making sure that you
understand exactly why Pharaoh 'changes his
mind', and decides
to chase after Bnei Yisrael. Is it because
Bnei Yisrael had
left Egypt into the desert, or is it because
they don't leave
Egypt! [Be sure that you understand what
transpires in 14:5
in relation to God's 'master plan' - as
described in 14:2-3.]
[See also Ramban on 14:4-5.]
11. With this background (i.e. your study of
the sources in
the above question), review 3:10-12 once
again, attempting to
understand how each pasuk relates to the
next.
[To help your understanding of what
transpires in these
three psukim, prepare a table that
compares the first
half of each these three psukim to the
other, and the
second half of each of these three psukim
to each other.
Be sure that you recognize how there is a
statement,
followed by a question, followed by an
answer.]
What is the obvious problem in this flow
of topic in
these psukim? [Relate to the question and
answer.]
Considering the mission that God gives to
Moshe in 3:10,
what type of questions would you expect Moshe
to ask? [How;
Why, Why me?, etc.]
What question(s) does he ask? [Note how
God's answer in
3:12 should be able to help you explain the
ambiguity in
Moshe's question in 3:11. ]
12. Now, see Rashi on these three psukim.
Does Rashi relate
to any of the problems that you noticed? How
does he answer
them?
In your opinion, is this 'pshat' or
'drash'.
Next, see Ramban. How does he solve the
problem in these
psukim? How (and why) does he relate the
answer to all of
Moshe's questions to Ma'amad Har Sinai?
Then, see Rashbam on 3:10-12. Note how his
peirush relates
to your table (that compares these three
psukim). Note how
confident Rashbam is that his interpretation
is the only
correct one! [See both his opening and
closing comments.]
In your opinion (based on the above
questions), why is
Rashbam so adamant that his interpretation to
Shmot 3:11-12 is
the only way to explain pshat?
Do you agree with Rashbam that his
peirush is the only
'real' pshat?
13. Note how Rashbam deals with the 'moral'
aspect' of his
conclusions, i.e. the fact that Moshe seems
to by 'lying' to
Pharaoh concerning his true intention. Can
you explain why
he brings an example from Shmuel (see Shmuel
Aleph 16:1-3).
[Relate to the fact that both stories include
a 'zevach' as a
'decoy'.]
Note also how Rashbam refers to this
'white-lie' as
'derech chochma'. Relate his choice of words
to Shmot 1:8-10!
14. Even if Rashbam is correct (that Moshe
did not tell
Pharaoh his real intention) - what is the
obvious problem with
the conclusion of his commentary? [In other
words, what will
stop Pharaoh from finding out the truth?]
In your answer, relate to what Moshe
tells Bnei Yisrael
in 4:29-31, based on 3:16-17. Would it not
make sense that
Pharaoh would sooner or later find out the
'truth'? Could
everyone 'keep this secret'?
15. From the perspective of Pharaoh and the
Egyptian people,
how realistic would it be for the entire
Jewish to pick up and
emigrate en-masse to Canaan? Without the
assistance of
miracles, would it be possible to make that
journey with women
and children? Would it be feasible to defeat
the nations in
Canaan - to inherit their land (see Bamidbar
chapter 13!)?
Based on these considerations, can you
suggest a reason
why Moshe does not request permission from
Pharaoh to
emigrate?
Similarly, why is Pharaoh so reluctant
to allow the Jews
to travel into the desert? [In your answer,
relate to 1:10!]
======
PART III - PARSHANUT
PSHAT vs. DRASH
1. Note that the first parshia of Sefer
Shmot (1:1-6) re-caps
the 'toladot' of Yaakov, even though they
have already been
detailed in Sefer Breishit (see 46:8-27).
Can you explain
why?
Now, see the first Rashi on Parshat
Shmot.
Is this the same question which is
bothering Rashi?
If so, what is Rashi's answer?
Read Ramban on this same pasuk. What is
his answer to
this question? Why does he disagree with
Rashi?
Now, re-read this Ramban, noting how he
brings down both
the opinions of Ibn Ezra and Rashi.
Note, that even though he disagrees with
Rashi's
explanation of 'pshat', he states that the
Midrash that Rashi
quotes to explain this pasuk is true
('emet'). How does this
Ramban help us understand the difference
between drash &
pshat?
'HOUSES' FOR THE MIDWIVES
1. As you review Shmot 1:15-22, try to follow
the flow of
topic from one pasuk to the next.
Based on your study, would it make more
sense that the
'midwives' (named Shifra & Pu'ah) were
Egyptians in charge of
giving birth to the Israelites, or were they
Jewish?
In your opinion, are these two names Hebrew
or Egyptian?
See Rashi, Ibn Ezra, Rashbam, and Seforno
on 1:15, noting
how their commentaries relate to these
questions. Note as
well how many of them try to 'solve' the
problem of their
names being Hebrew.
2. Recall how the midwives Shifra & Puah
feared God, and
hence didn't obey Pharaoh's decree. Read
1:21 again (in the
context of 1:20-22), and determine if it
makes more to explain
that God made them "batim", or that Pharaoh
made them "batim".
Based on each possibility, what would the
word "batim" mean,
and how would it make sense in the context of
these psukim?
After you see Rashi & Ramban on 1:21, be
sure to see
Rashbam and Chizkuni (especially the second
opinion he offers)
on 1:20-22!
Are you surprised?
A 'CODED' INTERPRETATION
1. See the Rashbam on 3:13-15, especially
his commentary on
'zeh zichri' (3:15), noting how he 'codes'
his answer in 'at-
bash' [a backwards Hebrew alphabet]. Decode
it, and decide
what his answer is, and how it relates to
question #5 in Part
Two above!
How does his 'coded' answer relate to his
commentary in 3:13-
15 which explains why we don't always use
God's Name when
referring to Him? Do you understand why he
'coded' this
answer?
2. Next, see Ramban on 3:13. Can you
explain how and why his
peirush relates to Shmot 6:2-6? How is his
peirush different,
& how is it similar to Rashbam's?
Finally, see (but don't study) Ibn Ezra
on 3:13. It's
quite difficult, and I doubt that you'll
understand it (as I
didn't), but from reading it you can see at
least how
important this pasuk is to him.
FROM MIDYAN - BACK TO EGYPT
1. See 4:18-23. How do these psukim relate
to what God had
told Moshe earlier at the sneh in 3:6-4:17?
[Relate to 2:23-
25.]
In your opinion, when did God tell Moshe
what is recorded
in 4:19? [Before he returned to Yitro (see
4:18), or
afterward?]
First, see Ibn Ezra on 4:19, noting how
he answers this
question. What problem leads him to this
conclusion?
Would you consider this a 'classic example'
of 'ein mukdam u-
me'uchar', or a 'special type'?
Then, see Ramban. Note how and why he
argues with Ibn
Ezra's conclusion. Note as well Rashbam,
Chizkuni, and
Seforno. Do they support Ibn Ezra's approach
or Ramban's?
2. During Moshe's journey from Midyan to
Egypt, a very
'strange' story takes place along the way,
where God meets
Moshe and wishes to kill him (or his child).
Review 4:18-26
and be sure you understand the difficulties
in their
interpretation.
As you review these psukim, note how
often the concept of
'bechor' [first born] appears, and in what
contexts. Note as
well how this story ties together the mitzva
of brit mila and
the warning of 'makkat bechorot'. When do
these two concepts
appear together once again? [Relate to Shmot
12:43-50 and
Yehoshua 5:1-5!]
3. Next, review 4:24-26 once again, this
time in search of at
least a 'hint' concerning what Moshe did
wrong that God would
want to kill him? Furthermore, try to
determine who the
'mal'ach' wants to kill - Moshe or his son?
Then, see Rashi on 4:24, noting how he
answers these
questions.
Then, see Ibn Ezra, noting how his
commentary is both
similar, but different than Rashi's? How do
both of them
explain why Moshe did the 'wrong thing', even
though he was
trying his best to do what was right!
Next, see Rashbam. How (and why) is his
explanation
totally different than Rashi's? How is it
different from Ibn
Ezra's?
In your opinion, on which pasuk (or
context) does Rashbam
base his interpretation?
To better understand these different
approaches, see also
Chizkuni on this pasuk (and Seforno).
[Note also that there is no Ramban on
these psukim!]
Finally, see Rabbeinu Chananel. Note
how (and why) he
explains that Moshe was not event present
during this entire
event! How does this interpretation solve
most all of the
problems raised above? What is problematic
with this peirush?
be-hatzlacha,
menachem
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