[Par-reg] For Parshat Shmot - shiur

[Menachem Leibtag]

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

        PARSHAT SHMOT   Let My People Go

     Was Moshe Rabeinu's plea of 'Let My People Go' just a
HOAX?
     As preposterous as this might sound, Rashbam claims that
this is the only way to explain the story in Sefer Shmot!
     In this week's shiur, we uncover the basis for this
daring interpretation by Rashbam, while arriving ourselves at
a very different conclusion.

INTRODUCTION
     From youth, we are so familiar with the story of the
Exodus that we rarely pay attention to the Torah's detail of
that story.  However, when one undertakes a careful reading of
the first fourteen chapters of Sefer Shmot (as Rashbam does),
the story that unfolds is quite different from what is
commonly assumed.
     In the first section of our shiur, we will review the
story of the Exodus in the Bible to prove Rashbam's basic
assertion - that Moshe never, not even once, asks Pharaoh to
grant Bnei Yisrael freedom from slavery, or to emigrate to the
land of Israel.  Instead, each time when Moshe goes to Pharaoh
and demands 'Let My People Go’, he is only requesting
permission to allow Bnei Yisrael a three-day journey to
worship their God in the desert.
  Afterward we must explain why Moshe never tells Pharaoh the
'whole truth', and why this was all part of God's master plan.
     In the second section of the shiur, we will show how this
analysis serves as the foundation for Rashbam's conclusion
that this 'master plan' is merely a 'hoax'.
     In the third section, we will question this conclusion,
and offer a different approach that will help us better
appreciate the theological significance of the entire process
of the Exodus.

               PART ONE

FREEDOM OF RELIGION or FREEDOM FROM SLAVERY
     It is quite understandable why the saying 'Let My People
Go' is commonly understood as a plea for freedom from slavery.
After all, this was Moshe's recurring plea to Pharaoh just
about every time they met.  Furthermore, the holiday of
Passover, when we commemorate the events of the Exodus, is
commonly associated with freedom from slavery [‘zman
cheruteinu’].  Therefore, it only makes sense that people
would understand Moshe's demand that Pharaoh 'let his people
go' as a request for freedom.
     However, when we undertake a careful analysis of the
story of the Exodus in the Bible, it becomes quite clear that
Moshe is making a totally different request, relating more to
'freedom of religion' than to 'freedom from slavery'.
     The proof of this point is rather tedious but very
straightforward.  All that we need to do is to follow the plot
that unfolds in Sefer Shmot, tracing each time that Moshe
Rabeinu goes to Pharaoh to make demands on behalf of Bnei
Yisrael.

MOSHE'S REQUEST FROM PHARAOH
     To be thorough, we begin our analysis by first examining
God's original instruction to Moshe concerning his mission to
Pharaoh, as explained to Moshe at the burning bush:
  "...Then you and the elders shall go to the King of Egypt
  and tell him: The God of the Hebrews had come and told us -
  we must embark upon a journey of a three day distance into
  the desert to offer sacrifices to our Lord" (see 3:18).

     As you review this pasuk and its context, note how this
demand to Pharaoh makes no mention of any request for freedom
from slavery.  Instead, Moshe is instructed to demand that
Pharaoh allow Bnei Yisrael the right to worship their God in
the desert (at a site a three day distance from Egypt).
     And this is precisely what Moshe does when he first goes
to Pharaoh.  Let's take a careful look at the Torah's
description of that first confrontation in chapter five:
  "Afterward, Moshe and Aharon came and said to Pharaoh: Thus
  said the God of Israel, let My People go and worship Me in
  the desert.  [Pharaoh refuses.]  And they answered: the God
  of the Hebrews has called upon us to embark upon a journey
  of a three day distance into the desert in order that we may
  sacrifice to our God, lest He strike us with 'dever'
  (pestilence) or 'cherev' (sword)." (5:1-3)

     Note once again that all we find is Moshe's request to
allow Bnei Yisrael to worship God in the desert; no more - no
less!
     However, we must also pay attention to the implication of
the final phrase of this pasuk - "lest he strike us with dever
or cherev".  Moshe warns Pharaoh that should he not allow Bnei
Yisrael this journey to worship their God in the desert, a
severe Divine punishment will ensue and many people -
Egyptians & Hebrews  - mayl die from ‘dever’ or ‘cherev’.
Hence, Moshe's demand implies that it may be in the 'best
interests' of the Egyptian people - to allow Bnei Yisrael this
'short vacation' to worship their God in the desert.  [See Ibn
Ezra & Chizkuni on 5:3.]
     The outcome of this first encounter is disastrous for the
people of Israel, for Pharaoh not only refuses this request,
he is so angered by it that he doubles their workload (see 5:4-
10).
     Nonetheless, God commands Moshe once again to go to
Pharaoh and demand once again that he grant them permission to
worship Him in the desert.  This time, however, God will
provide Moshe with some 'leverage' by performing miracles
whose purpose will be to convince Pharaoh to take his warning
seriously.
     This background can help us appreciate God's explanation
of the purpose of the Ten Plagues, when He speaks to Moshe in
chapter seven.  As a response to Pharaoh's refusal statement
of: "lo yada’ti et Hashem"  [I never heard of this God ] (see
5:2), God explains to Moshe that the purpose of the plagues
will be to convince Pharaoh that the God of the Hebrews indeed
exists and He will bring plagues if His people do not worship
him:
  "And Pharaoh will not listen to you, so I will put My Hand
  against Egypt, and I will take People out with great
  punishments - "ve-yad’u Mitzrayim ki Ani Hashem"  - so that
  Egypt will know that I am God” (see 7:4-5).

     It will take ten Plagues to finally convince Pharaoh that
it is in his best interest to allow Bnei Yisrael to worship
their God; nevertheless, when Pharaoh finally allows Bnei
Yisrael to leave (after the Tenth Plague), it was only in
order to worship their God.  To our surprise, Pharaoh never
granted Bnei Yisrael freedom from slavery, or permission to
emigrate!  Nor did Bnei Yisrael ever ask for it.
     To prove this interpretation, we need only note how Moshe
prefaces each and every warning to Pharaoh before a plague
begins.  For example, before the first plague, God instructs
Moshe:
  “Go meet Pharaoh in the morning... and say to him: Hashem,
  the God of the Ivrim has sent me to you demanding Let My
  People Go and worship Me in the desert, and behold you have
  yet to listen.  Thus says the Lord, with this (plague) you
  will know that I am God..." (see 7:14-17).

     Then, in each successive plague we find an almost
identical opening warning: "shlach et ami - Let My people go –
ve-ya'avduni ba-midbar - so that they can worship Me in the
desert", [or else ...]
  See 7:16 (first plague); 7:26 (second plague); 8:16 (fourth
  plague); 9:1 (fifth plague); 9:13 (seventh plague); and 10:3
  (eighth plague).    [Note that Plagues 3,6, and 9 don't have
  any pre-warning.]

     As you review these psukim and their context, you will
also notice that this is all that Moshe requests.  Not even
once does he ever even hint to Pharaoh that Bnei Yisrael plan
to leave for good!

NEGOTIATIONS & MORE NEGOTIATIONS
     This interpretation can also help us understand the
various negotiations that take place between Moshe and Pharaoh
during the Ten Plagues.  If you follow their conversations,
you'll find that they focus ONLY on this issue of a three-day
journey to worship God, and NEVER on 'emigration rights to
Palestine’.
     Let's cite several examples that show the progression of
these negotiations.  Note how Pharaoh slowly acquiesces to
Moshe's demand (to allow Bnei Yisrael to worship God in the
desert).

ROUND ONE:
     After ‘makkat arov’ (the fourth plague), Pharaoh finally
budges.  He grants Bnei Yisrael permission to worship their
God, but not in the desert, rather within the Land of Egypt
(see 8:21-23).  But once again, pay careful attention to how
Moshe rejects this proposal for technical reasons.  Moshe
claims that if Bnei Yisrael would offer sacrifices in the
land, the local population of Egypt would 'stone them'.
Therefore, Moshe insists that Bnei Yisrael can only worship
God in the desert.
     Pharaoh then agrees to allow a short journey into the
desert, but not a three-day distance:
  "And Pharaoh said, I will send you out so that you can
  worship your God in the DESERT, but don't go too far
  away..." (see 8:24).

     However, once that plague ended, Pharaoh hardened his
heart once again and reneged on his promise (see 8:25-28).
Even though Pharaoh is clearly worried about giving Bnei
Yisrael permission to leave, he never accuses Moshe that he
may be planning to run away!  Likewise, Moshe himself never
mentions the possibility that they may not return.  [Later in
the shiur we will discuss what Pharaoh is afraid of.]

ROUND TWO:
     Later, after Moshe warns of the impending plague of
locusts, Pharaoh's own servants demand his concession to Moshe
(see 10:7).  In response, Pharaoh enters into a new round of
negotiations with Moshe that eventually reach an impasse over
the issue of WHO can leave. Moshe insists that even the women
and children come along, while Pharaoh allows only the men to
leave (see 10:7-11).
     Again, note the reason for Moshe's insistence on allowing
the women and children to join; not because they are leaving
forever, but rather -  "for all family members need to worship
God" (see 10:9). Never does he tell Pharaoh that everyone must
go because the entire nation plans to migrate to  Eretz
Canaan.  Moshe's various 'excuses' all imply that he plans to
return.

ROUND THREE:
     Finally, after the ninth plague [‘choshech’], Pharaoh
conducts one final round of negotiations.  This time, he is
willing to grant permission even for the women & children to
leave, but not their sheep and cattle (see 10:24-25).  Once
again, Moshe counters with a 'technical reason', claiming that
all the animals must come along, since they are not sure
precisely which type of animals God will request for a
sacrifice (see 10:26!).

     In summary, at every stage of these negotiations, Moshe
consistently rejects any concession or compromise, insisting
that EVERYONE must go.  Still, despite numerous opportunities,
he NEVER even suggests that they plan to leave for good.
Likewise, no matter how resolutely Pharaoh sticks to his hard
line, he NEVER states a suspicion that Bnei Yisrael may be
leaving forever.

EVEN AFTER THE TENTH PLAGUE!
     In the Torah's account of the Exodus (in the aftermath of
the Tenth Plague / see 12:29-36) we find conclusive proof for
this interpretation.  Note Pharaoh's immediate reaction when
he hears reports of the death of the Egyptian first born:
  "... and he [Pharaoh] called to Moshe and Aharon at night
  and said: Get up and get out... and GO WORSHIP your God -
  "ke-daberchem" - as you (originally / in 5:3) requested!
  Even your sheep and cattle take with you, as you requested
  (in 10:26), and BLESS ME AS WELL..."  (see 12:31-33).

     The tenth plague awakens Pharaoh to the realization that
Moshe's original warning of ‘dever’ or ‘cherev’ (see 5:3) has
actually come true.  Now, he finally gives in to the very last
of Moshe's demands - allowing them to take their sheep and
cattle with them on their journey to the desert.  (Recall that
is where the last set of negotiations broke down.)
     Not only does Pharaoh allow Bnei Yisrael a three-day
journey to offer ‘korbanot’, he even requests that Moshe will
pray there on his behalf (to make a MISHEBERACH for him - see
12:32 "u-berachtem gam oti")!
     Clearly, even after the Tenth Plague, Pharaoh only grants
Bnei Yisrael permission to worship God in the desert!  And for
the very simple reason - that's all that Moshe ever asked for!

     This also explains why the entire Egyptian nation urges
Bnei Yisrael to leave as quickly as possible (see 12:33-35).
They want to make sure that Bnei Yisrael can sacrifice to
their God as soon as possible - thereby bringing this
horrifying plague to an end (see 12:33).  This explains
beautifully why the Egyptians 'LEND' [‘va-yish’alu’] Bnei
Yisrael their finest wares, to encourage them to leave as
quickly as possible (see 12:35-36).  As Bnei Yisrael are only
taking a 'holiday leave’ to worship their God, the Egyptians
have every reason to assume they will return afterward  back
to Egypt - and bring back what they 'borrowed’.
     The Torah uses the word 'borrowed' to describe what Bnei
Yisrael took from the Egyptians, for that's exactly what they
did!

THE LAST 'TRICK'
     A final proof for this interpretation is found in Parshat
Beshalach when Pharaoh is totally astonished when he finds out
that Bnei Yisrael had 'run away':
  "And it was told to the King of Egypt - ki BARACH ha-am -
  that the people had RUN AWAY..." (see 14:5).

     Now, this pasuk makes sense only if Pharaoh had not
granted them total freedom, but only a permit to temporarily
worship God in the desert.  Had he actually set them free, why
would he be shocked to hear that the people had 'run away'?
     However, according to our interpretation, Pharaoh is
shocked for the opposite reason - because Bnei Yisrael DID NOT
travel into the desert.  This may sound a bit complicated, so
let's explain by taking a careful look at these psukim.
     First of all, recall from 12:37 and 13:17-18 that Bnei
Yisrael had left Egypt traveling toward the desert.  Then, in
the middle of that journey, God suddenly commands Moshe to
execute a 'turn-around' maneuver.
  "And God told Moshe, tell Bnei Yisrael to TURN AROUND and
  set up camp... near the Red Sea.  [In order that] Pharaoh
  will say they are wandering in the land (of Egypt), for the
  desert has closed them in" (see 14:1-4).

     In other words, God commands Bnei Yisrael to turn around
in order to convince Pharaoh that they are not going to the
desert.  Had Bnei Yisrael continued on their journey towards
the desert, Pharaoh would have had no reason to chase them.
After all, he wants them to go to the desert to worship their
God, as they requested.  It is specifically because they DON'T
go to worship God, but instead RETURN TO EGYPT and set up camp
by the Red Sea, that Pharaoh concludes:
  "...what have we done [we've been tricked!], for we have set
  Bnei Yisrael free from their slave labor!" (see 14:5).

     It is only now that Pharaoh realizes that Bnei Yisrael
have left slavery.  What leads him to this conclusion?  The
answer is quite simple.
     Let's consider what Bnei Yisrael have done.  Clearly,
they did not travel to the desert (as they had requested).
However, they also do not return to their homes in Goshen,
i.e. to their slavery.  Nor do they travel towards Eretz
Canaan.  Instead, they stay in Egypt, and set up camp by the
sea.  So what are they up to?
     Pharaoh reaches the obvious conclusion.  Bnei Yisrael
have implicitly declared their independence - in the Land of
Egypt!  Therefore, for the sake of his national security,
Pharaoh must immediately declare war on this rebellious nation
(see 14:6-10).  If he doesn't attack them first, they surely
will soon attack him.  After all, they are numerous, and armed
(see 13:18).
     In fact, this was Egypt's greatest fear from the very
beginning.  Recall that the enslavement began because Bnei
Yisrael had become so numerous that Egypt feared that they
would take over their own country (see 1:8-10, and Rasag,
Rashi and Ibn Ezra on 1:10)!
     Pharaoh's decision to attack ultimately leads to Bnei
Yisrael's momentous salvation at the Red Sea.  [That topic
will be discussed in detail in our shiur on Parshat
Beshalach.]  It also explains why Bnei Yisrael can keep the
various wares that they had 'borrowed' from the Egyptians.
After Egypt declared war on Bnei Yisrael, their 'bank
accounts' are 'frozen'.

     There can be no two ways about it.  This is the 'story of
the Exodus' in the Bible.  Despite the numerous movie versions
and the popular understanding that 'Let My People Go' is a
request for 'freedom from slavery', in Chumash it is simply a
request for the 'freedom to worship God in the desert'!

     Surely, this interpretation raises many questions.
     First of all, with the Ten Plagues 'up his sleeve [or
staff]', Moshe is in a position to demand just about anything
he wants from Pharaoh.  Why should he ask for a 'three day
vacation' when he can ask for total freedom?
     Furthermore, what does he gain by not telling the 'whole
truth'?
     In Part Two of our shiur, we will first discuss Rashbam's
approach to this question, showing how the above analysis
forms its basis.  Afterward, we will suggest an explanation of
our own.

     LET MY PEOPLE GO - PART TWO

     In our introductory shiur to Sefer Shmot, we explained
that God did not appear to Moshe (at the ‘sneh’) simply to
provide him with some information, rather God charges Moshe
with a MISSION:
  "And now go for I am sending you to Pharaoh - and TAKE My
  people the children of Israel out of Egypt" (3:10).

     Note that at first, God instructs Moshe to take His
nation out of Egypt, without providing even a clue concerning
HOW to get the job done!

MISSION IMPOSSIBLE
     As we would expect, Moshe Rabeinu is startled by God's
commandment.  Considering his having been a fugitive from
Egypt for many years, why should Pharaoh even allow him an
audience?  Furthermore, Moshe has been away from his people
for most of his adult life.  [Recall that he ran away at a
rather young age and returns only at age eighty!]  How could
they possibly accept him as their official leader?
     Therefore, Moshe's immediate response to this command is
quite understandable:
  "And Moshe said to God: WHO am I that I can go to Pharaoh, -
  VE-CHI OTZI - and [HOW can I] take Bnei Yisrael out of
  Egypt?!" (See 3:11, read carefully.)

     No matter how we translate the phrase ‘ve-chi otzi’ in
this pasuk (its precise definition is a bit problematic), it
certainly seems that Moshe is asking HOW he is supposed to
take Bnei Yisrael out.  However, God's answer to his question
does not seem to address this issue at all:
  "And He said: For I will be with you, and this is the sign
  that I have sent you - WHEN you take the Nation out of
  Egypt, you shall worship Elokim on this mountain" (see
  3:12).

     How does this answer Moshe's question?  Moshe asks HOW he
is supposed to take them out, and God tells him what to do
AFTER he takes them out!  What Moshe asks - God never answers,
and what God answers - Moshe never asked!
     Now there are two basic approaches to solve this problem.
Either we can 'reinterpret' Moshe's question to fit God's
answer [see Rashi & Seforno], or we can 'reinterpret' God's
answer to fit Moshe's question [see Rashbam].
     In our shiur we will deal primarily with the latter
interpretation. But before we begin, let's take a quick glance
at Rashi's approach.

RASHI - 'FOR WHAT PURPOSE'!
     Rashi (on 3:12) deals with this difficulty by
reinterpreting Moshe's question (in 3:11).  When Moshe asks
‘VE-CHI OTZI’, he asks not HOW to take them out, but rather
WHY am I (and/or Bnei Yisrael) WORTHY of being taken out of
Egypt?  To this God responds that AFTER they leave Egypt, Bnei
Yisrael are to worship Him and receive the Torah on this
mountain.  This merit alone renders them worthy of Yetziat
Mitzrayim.  In other words, God here explains the PURPOSE of
Yetziat Mitzrayim - that Bnei Yisrael will receive the Torah
at Har Sinai!

RASHBAM - 'HOW TO GET THE JOB DONE'!
     Unlike Rashi, Rashbam refuses to reinterpret the
question.  Instead, he reinterprets God's answer.  He
accomplishes this by dividing God's answer into two parts,
corresponding to both the two parts of God's original command
& the two parts of Moshe's original question.  The following
table maps out this parallelism in psukim 3:10-12:
          THE FIRST HALF OF EACH SENTENCE
3:10/ COMMAND:  Go, I have sent you to Pharaoh!
3:11/ QUESTION: Who am I, that I can go to Pharaoh?
3:12/ ANSWER: For I will be with you, and this [the sneh] is
the sign that I have SENT you...

          THE SECOND HALF OF EACH SENTENCE
3:10/ COMMAND:  Take Bnei Yisrael out of Egypt!
3:11/ QUESTION: [HOW] can I take them out of Egypt?
3:12/ ANSWER:  [In order to] take them out of Egypt, [tell
Pharaoh that] this nation must worship their God on this
mountain.

     Rashbam's interpretation of 3:12 is very creative.  He
claims that Moshe asks (in 3:11) that even if he is allowed to
speak to Pharaoh, HOW can he possibly convince Pharaoh to let
them free?  God answers Moshe by telling him to 'TRICK'
PHARAOH - "Tell Pharaoh that you must take Bnei Yisrael [for a
short time] out of Egypt, in order that they can worship their
God on this mountain."
     In other words, Rashbam claims that God instructs Moshe
to 'deceive' Pharaoh requesting permission to worship God in
the desert.  Once they leave, Moshe will lead Bnei Yisrael to
the Promised Land, where they will live forever, never again
to return to Egypt!
     Rashbam clearly reads into this pasuk much more than is
written.  In fact, Rashbam himself admits to doing so!
However, he explains that he bases this interpretation on a
later pasuk in this ‘hitgalut’ - where God issues more
specific instructions to Moshe regarding his meeting with
Pharaoh:
  "... Then you and the elders shall go to the King of Egypt
  and tell him: 'The God of the Hebrews had come and told us
  that we must go for a three-day journey into the desert [to
  Har Chorev] to offer sacrifices to our Lord'" (3:18).

     As we explained in Part One, Rashbam's approach is based
on the above analysis that Moshe never asks for freedom,
rather for a journey of a three day distance to worship God in
the desert.  Considering that Moshe's true intention (as he
tells Bnei Yisrael) is to take them to the Promised Land, the
'three day journey' request must be part of a 'master plan' to
'sneak' Bnei Yisrael out of Egypt.
     Furthermore, the final phrase of 5:3: "lest he strike us
with DEVER or CHEREV" - explains God's intention in 3:12.  The
plan is rather simple.  Moshe warns Pharaoh that if he does
not allow Bnei Yisrael to journey into the desert and worship
their God, a severe Divine punishment will ensue and many
people will die (including Egyptians).
     As we explained above, a careful analysis of the entire
Exodus narrative renders Rashbam's explanation that God
commands Moshe to employ 'trickery' as the simple ‘pshat’.

     Even though we have referred to this plan as 'trickery',
Rashbam does not call this 'lying' - he refers to it instead
as ‘derech chochma’ - a wise scheme.  He brings a parallel
example from Sefer Shmuel.  When God instructs Shmuel with the
mission to anoint David as king, Shmuel expresses his fear
that Shaul may find out and then kill him.  To solve this
problem, God provides Shmuel with a 'cover up', telling him to
claim that he is going to Bet-Lechem to offer a public
sacrifice.  Once there, he will secretly anoint David as king.
[See Shmuel I/16:1-3!]
     When you read this Rashbam inside, note the 'confident'
style with which he begins his explanation:
  "Anyone who would like to understand the primary ‘pshat’ of
  these psukim should study my interpretation of this pasuk,
  for those who explained it before me did not understand it
  at all!"  [See Rashbam 3:11-12.]

Later on, Rashbam is so sure that his interpretation is
correct that he concludes his commentary by stating:
  "Anyone who explains these psukim in any other manner is
  totally mistaken!"   [See end of peirush to 3:11-12.]

'NOT SO FAST ...'
     Despite the charm and appeal of Rashbam's explanation,
there appears to be a major 'hole' in his theory.  Let's
explain:
     Recall that, in addition to his mission to Pharaoh,
Moshe's mission also included that he tell Bnei Yisrael that
God had now come to take them out of Egypt to the Promised
Land (see 3:16-17).  And this is exactly what Moshe does in
4:29-31.
     Is it possible to expect that over one million people
know the 'real' plan, and Pharaoh won't find out?  Can it be
expected that no one will leak the story?  Doesn't Pharaoh
have his own CIA [KGB, Shin Bet... take your pick]?
     Furthermore, it appears that Moshe has nothing to gain by
not telling Pharaoh the whole truth?  Either way, God tells
Moshe that Pharaoh won't listen in any event (see 3:19), so
why not tell Pharaoh the whole truth in the first place?
     Finally, is God not powerful enough to bring plagues
capable of forcing Pharaoh to grant Bnei Yisrael total
freedom?  Is it better to deceive Pharaoh rather than tell him
the truth?

NO OTHER ALTERNATIVE
     When we read the story of the Exodus, it is commonly
assumed that the only obstacle preventing Bnei Yisrael's
return to Eretz Canaan was their enslavement to Egypt.
However, if we consider their condition more realistically, we
realize that Bnei Yisrael had no alternative other than remain
in Egypt.  Let's explain why:
     Bnei Yisrael's population is over two million.  [The
census included 600,000 men over the age of twenty.  Figure an
equal amount of women, and considering the high birth rate
figure as many children under twenty as adults over twenty,
and you arrive at a figure of about two million!]
     To provide food and water for this size population is not
an easy task.  Egypt, thanks to the Nile River and Nile Delta,
could provide their needs.  However, survival of a nation of
this size in desert conditions, even for a few weeks, would be
impossible.
     Even if Pharaoh had granted them permission to emigrate,
could a nation of some two million people [ex-slaves] survive
the lengthy, arduous journey through the desert?  And even if
they could make it to Canaan, could they conquer the land with
its walled cities and formidable, armed enemies?  As the
‘meraglim’ themselves concluded, such a plan would be suicidal
- and that's a conclusion reached by people who had witnessed
the miracles of Yetziat Mitzrayim!  [See Bamidbar chapters 13-
>14.]
     Without anything less than a 'miracle', Bnei Yisrael have
no option other than to remain in Eretz Mitzrayim.
     Furthermore, Bnei Yisrael had been living in Egypt for
(at least) the last two hundred years.  Certainly, in the eyes
of the Egyptians (and most likely in their own eyes), even
though they may be 'third class citizens', they remain a
distinct ethnic group within Egyptian society and culture.
     In fact, it is for this very reason that their
enslavement begins when Bnei Yisrael become so numerous.
Egypt fears that they may soon take over!  Many dynasties in
Egypt had been taken over by enemies from within or by foreign
powers.  They now fear that Bnei Yisrael may soon become
powerful enough to take over their own country or help others
do so (see 1:8-10).
     Thus, despite the hardships of their enslavement,
[without some sort of miraculous, divine intervention] Bnei
Yisrael had no realistic alternative other than staying in
Egypt.  When Bnei Yisrael cry out for salvation in 2:23-25,
they are an oppressed working class who desire a lighter
workload and better living conditions; they are NOT yearning
for Zion.

     With this in mind, let's imagine what would have happened
had Moshe presented Pharaoh with this plan of an en-masse
emigration to Eretz Canaan.  Pharaoh most probably would have
dismissed him as insane!  Moshe would have lost all
credibility in the eyes of Pharaoh as a responsible leader of
the Hebrew Nation. Instead, God instructs Moshe to make a
fairly reasonable request - to allow his afflicted brethren to
worship their God.  Moshe does not lie to Pharaoh, nor does he
deceive him.  He simply claims the legitimate right of
religious freedom for an oppressed people!
     Furthermore, God can demand that Pharaoh grant religious
freedom to an oppressed people, and hence punish him for not
obeying; but He can't expect Pharaoh to act as 'an ardent
supporter of Zionism' - allowing an entire nation to embark on
a journey that would most certainly be suicidal!
     Hence, there would no point for Moshe to demand that
Pharaoh allow Bnei Yisrael to emigrate.  Instead, he demands
that Pharaoh allow Bnei Yisrael the right to worship their God
in the desert.  This is not a lie, for this is exactly where
Bnei Yisrael first plan to go (to Har Sinai), and there they
will offer korbanot (see Shmot 24:4-11).

     This explains why Pharaoh never accuses Moshe (during the
Plagues) that he may really be planning to take Bnei Yisrael
to Eretz Canaan, for Pharaoh never considers this a realistic
option!

     So what is Pharaoh worried about?  Why is he so adamant
not to allow them to worship their God in the desert for a few
days?
     The answer is quite simple, and it explains every problem
that we have raised thus far.
     Pharaoh has ONE fear, and only one fear: From the time
that the enslavement began until the day of the Exodus,
Pharaoh's only fear is that Bnei Yisrael may take-over his
country.  That is exactly why he enslaved them in the first
place (see 1:8-10), and this is exactly why he is reluctant to
allow the entire nation to leave with all their belongings.
     Pharaoh fears that should he let them free to worship
their God, they will take advantage of the situation, and
instead of returning to slavery, they will return and rebel;
or join with other nations and attack.  By not allowing them
to travel too far, and by leaving their women and children (or
at least cattle) behind, Pharaoh remains with a clear
advantage.  But should the entire nation leave to worship
their God, nothing guarantees that Bnei Yisrael will return to
their servitude.  Instead, they could take advantage of the
situation and declare their independence when they return to
Egypt, or possibly even attack Egypt.
     And when Bnei Yisrael finally did leave Egypt, what
Pharaoh feared most is exactly what happened.  Bnei Yisrael
DON'T go to the desert.  Instead they march away 'armed' (see
13:18), with all of their own possessions, and with a
significant amount of 'borrowed' Egyptian gold and silver -
everything they need to declare independence!  As soon as
Pharaoh realizes that they are not going to the desert, he
concludes that he has a rebellion on hand, and he launches a
pre-emptive strike before they attack him (see 14:1-6).
     With this in mind, we can suggest an answer to our other
questions as well.

KEEPING A SECRET
     Even though Moshe had told Bnei Yisrael of God's promise
to take them to Eretz Canaan, had the Egyptians heard this
'rumor', they would have scoffed at the very thought.  Could a
multitude of slaves possibly organize themselves into an
independent nation?  Could they survive the journey through
the desert?  Could they conquer the kings of Canaan?  Are
there any neighboring lands as good as Egypt?
     No one was keeping any secrets.  Even the majority of
Bnei Yisrael felt that this idea would lead to national
suicide (see 14:12!).  Why should the Egyptians believe this
'rumor' any more than Bnei Yisrael did?  Throughout Sefer
Shmot and Sefer Bamidbar, we find the people time and time
again expressing their desire to return to Egypt.  As the
"meraglim" (spies) themselves later conclude, it is the only
logical alternative (see Bamidbar 14:1-4).
     Although God's promise of a land 'flowing with milk and
honey' (see 3:8,17) was originally endorsed by the elders (see
4:29-31), only a short while later, after their workload was
doubled, these hopes fizzled out (see 5:1-21).

THEOLOGICAL SIGNIFICANCE
     In addition to our explanation that God has no intention
to fool Pharaoh, one could even suggest that there is a
certain thematic value in the fact that Moshe's request from
Pharaoh is specifically for 'religious freedom' and not the
right to emigrate.
     The story of the Exodus, and hence God mission to Moshe
at the ‘sneh’, focuses on two independent issues:
1) To redeem Bnei Yisrael from Egypt - to fulfill Brit  Avot;
2) To 'teach' Pharaoh and his country the lesson of 'ANI
HASHEM' - that God of Israel exists.

     In His 'hitgalut' to Moshe at the 'sneh', God charges
Moshe with the responsibility of dealing with both issues.
     Let's begin with the latter by asking a more basic
question: why must Moshe confront Pharaoh in the first place?
If the entire purpose of Yetziat Mitzrayim is simply to
fulfill 'brit Avot' and take Bnei Yisrael to Eretz Canaan, why
involve Egypt in this process at all?  Surely God could create
circumstances whereby Bnei Yisrael would emigrate without
official Egyptian authorization.  For example, let God cause a
sudden change in Egyptian policy, or make just one miracle
where all the Egyptians would fall asleep for 48 hours, etc.
     [See Ramban on 3:13 for an interesting perspective.]

     Nonetheless, at the ‘sneh’ we see how God insists that
Bnei Yisrael must receive Pharaoh's permission to leave.  Note
how the psukim emphasize this point:
     "Now go, I have sent you to PHARAOH..." (3:10)
and Moshe responds:
      "Who am I that I should go to PHARAOH?..." (3:11).

     Moshe's confrontation with Pharaoh constitutes a critical
element of God's plan.  God does not tell Moshe to 'trick'
Pharaoh. Rather, Moshe must confront Pharaoh over the
fundamental issue of religious freedom - the basic right of
any people, especially an oppressed nation, to worship God.
The fact that Pharaoh, the king of Egypt - the world
superpower and center of ancient civilization - rejects this
request shows that he considers himself above his fellow man.
He acts as though he himself is a god; God must therefore
teach him (and any future Pharaoh/monarch) the lesson of "ve-
yad'u Mitzrayim ki ANI Hashem" (see 7:5,9:16,11:9,14:4).
  [One could suggest that the natural resources of Egypt,
  especially the inestimable Nile river, granted power to the
  Egyptian people.  [See Yechezkel 29:1-3.]  This power not
  only allowed their monarch to claim divine power and
  authority, but also led Egypt to their self-proclaimed
  privilege to oppress other nations - to act as though they
  were gods.  It is not by chance that the first plague
  strikes specifically the Nile River.]

TWO PERSPECTIVES
     Therefore, from a universalistic perspective, the primary
goal of Yetziat Mitzraim is that Egypt - the center of ancient
civilization - realize that God is above all Man - "ve-yad'u
Mitzraim ki Ani Hashem."  Moshe must deliver this message to
the Egyptian people, in God's Name, directly to Pharaoh (as
explained in 3:10-12, 18-20).  The MAKKOT ensure that the
Egyptians will ultimately internalize this message.
     Hence, when Moshe is commanded to go to Pharaoh and
demand Bnei Yisrael's right to worship their God, it's not a
'trick', but rather a basic, human demand.
     On the other hand, from Am Yisrael's perspective, the
central purpose of Yetziat Mitzraim relates to the fulfillment
of God's covenant with the Avot, that Bnei Yisrael return to
Eretz Canaan in order to become God's special nation.  As Bnei
Yisrael must prepare themselves for this redemption (as we
will explain in next week's shiur), Moshe must convey this
message to them (see 3:7-9, 13-17).  Ultimately, this
redemption will take place in wake of the events that unfold
once Pharaoh allows Bnei Yisrael to leave after the Ten
Plagues.

FROM MAKKOT TO DIBROT
     In conclusion, it is interesting to note the inter-
relationship between these two aspects of the Exodus.
     As we explained in Sefer Breishit, an ultimate goal of
the Nation of Israel is to establish a model society that can
bring all mankind to recognize God.  At Yetziat Mitzrayim -
when Israel becomes a nation - it is significant that Egypt -
the center of ancient civilization and the epitome of a
society that rejects God - must recognize God, specifically at
the moment when Am Yisrael becomes a nation.
     Initially (and unfortunately), this goal must first be
achieved through force, by Moshe's MATEH and God's TEN
Plagues.  Ultimately, when Israel becomes a nation in its own
land, this very same goal can be achieved in a more 'peaceful'
manner - i.e. through education - should Bnei Yisrael
integrate the message of Moshe's DIBUR and the principles of
God's TEN Commandments.
                    shabbat shalom,
                    menachem
  FOR FURTHER IYUN
A. Hashem's Response to Moshe's question - 3:12
     Before presenting the various approaches taken to this
pasuk let us first identify the various problems that
immediately arise.  The pasuk reads, "He said, I will be with
you, and this shall be a sign that I have sent you, when you
free the nation from Egypt, you will serve God on this
mountain."  The mefarshim must grapple with the following
questions:
  Most urgently, as we discuss in the shiur, is the issue as
to how Hashem here responds to the concerns Moshe expresses in
3:11: "Who am I, that I can go to Pharaoh and that I can take
Bnei Yisrael from Egypt?"
To what does 'this' refer in the phrase, "this shall be a sign
that I have sent you"?  Does it refer to the immediately
preceding clause - "I will be with you," that somehow Hashem's
"being with" Moshe serves as a sign?  Or does it refer to the
immediately following clause, the nation's serving Hashem at
this mountain after leaving Egypt?  How could Matan Torah
serve as a sign that "I have sent you"?  Significantly, an
'etnachta', signifying a pause in the sentence, appears under
the word, 'shlachticha" ('that I have sent you'), perhaps
suggesting that the 'sign' refers to what was mentioned
earlier, rather than that which follows the 'etnachta'.
Why does Moshe need a sign that Hashem sent him; did he ever
express any doubt that it was God who spoke to him?  He
doubted only his ability to speak to Pharaoh and demand the
release of the slaves.
  A question that necessarily relates to the previous
questions: what does Matan Torah have to do with Yetziat
Mitzrayim?  Why does Hashem mention it here to Moshe?
It is important to bear all these questions in mind when
surveying the various interpretations.  This will help us
appreciate what prompted each mefaresh to explain as he did.
  In the shiur we accept the Rashbam's interpretation of the
pasuk, that Hashem responds to Moshe's concerns by telling him
that a) He will ensure Moshe's permission to come before
Pharaoh and b) he would free Bnei Yisrael by 'fooling' Pharaoh
into thinking that he requests merely permission for a three-
day trek into the wilderness to worship Hashem.
       Here is a brief survey of some other explanations
  offered:
A.   Rashi, first interpretation: The burning bush serves as a
  sign to Moshe that he will succeed, since "I have sent you".
  Just as the bush was not consumed by the fire in compliance
  with Hashem's will, so will Moshe succeed because he performs
  Hashem's mission, which can never fail.  The second half of
  the pasuk refers to a second question that Moshe had asked: in
  what merit Bnei Yisrael will be freed?  Hashem responds that
  He will redeem them in the merit of their eventual assembly at
  that mountain for Matan Torah.
B.   Rashi, second interpretation: The clause, "this is the
  sign that I have sent you…" bears no connection to the first
  part of the pasuk.  Hashem 'parenthetically' informs Moshe
  that his success in freeing Bnei Yisrael will serve as a sign
  of the fulfillment of a different promise - Matan Torah.
C.   Ibn Ezra (Peirush Ha-katzar) cites an approach that
  completely separates the two halves of the pasuk, before and
  after the etnachta.  That is, "when you leave Egypt you will
  serve God" is merely additional information that does not
  address Moshe's concern.  Within this approach, Ibn Ezra cites
  two versions.  According to the Geonim, Hashem's 'being with
  Moshe' will serve as a sign, while the anonymous 'acheirim'
  view the miracle of the burning bush as the sign (recall
  Rashi's first interpretation).  Either way, it seems, these
  phenomena serve as a sign "that I have sent you."  As Ibn Ezra
  notes, however, Moshe never doubted Hashem's having sent him
  (as noted earlier).  Additionally, we should add, this
  approach leaves unresolved the question as to why Hashem makes
  mention of Matan Torah in this context.
D.   Ibn Ezra himself (in his Peirush Ha-katzar) suggests a
  somewhat revolutionary pshat, claiming (though somewhat
  cryptically) that the word 'ot', generally translated as
  'sign', here means 'purpose'.  Hashem thus informs Moshe that
  the purpose of His taking Bnei Yisrael from Egypt is for them
  to stand at Har Sinai and receive the Torah.  Ibn Ezra does
  not explain why Hashem suddenly mentions this now, rather than
  when He initially instructed Moshe to go to Pharaoh.
E.    Ramban  understands  the reference  to  Matan  Torah  as
  Hashem's assurance to Moshe that Bnei Yisrael will agree to go
  to Canaan.  Moshe was concerned that the people would refuse
  to  go in fear of the nations they would have to fight  upon
  entering the land.  Hashem thus tells Moshe that the  nation
  will first worship Him on that mountain, and there they will
  accept the mitzvot and Moshe as their leader.  They will then
  follow  him  to  Canaan.   (One  version  of  the  Seforno's
  commentary on our pasuk has him adopting this explanation  -
  see  footnotes on the Seforno in the Torat Chayim  Chumash.)
  Although Ramban does not make it clear how this serves as  a
  'sign', he likely refers to Rambam's reading of this pasuk, as
  he  explains in Hilchot Yesodei Ha-Torah 8:6.  Ramban  there
  writes  that  Matan  Torah served to firmly  establish  Bnei
  Yisrael's faith in Moshe as Hashem's prophet.  Thus, it serves
  as a 'sign' to Bnei Yisrael "that I have sent you".
F.   Seforno explains the opening phrase, "I will be with
  you," as meaning that Hashem will guarantee the fulfillment of
  every one of Moshe's predictions.  This will serve as a sign
  to one and all - Bnei Yisrael and the Egyptians - that Hashem
  has sent Moshe to free the slaves.  As for the mention of
  Matan Torah, Seforno follows Rashi's approach, that Hashem
  here informs Moshe that the merit of Matan Torah renders Bnei
  Yisrael worthy of redemption.
G.   Abarbanel - first approach: Like one view mentioned
  earlier, this approach identifies the burning bush as the
  sign.  It serves as a sign to Moshe that Hashem will assist
  him in his meetings with Pharaoh.  In this approach, Abarbanel
  suggests two possible explanations of the second half of the
  pasuk: the Ramban's explanation, that Matan Torah will give
  Bnei Yisrael the confidence and hence the willingness to go to
  Canaan, and Rashi's interpretation, that Matan Torah renders
  them worthy of deliverance from Egypt.  (Abarbanel expresses
  his preference for this first approach.)
H.   Abarbanel - second approach: The prophecy Moshe now
  received serves as sign for him that God will accompany him to
  Pharaoh such that he will succeed.  The mention of Matan Torah
  responds to another question of Moshe, which he expressed when
  said, "… and that I will take Bnei Yisrael out from Egypt."
  Moshe here asks the question that, as we discuss in the shiur,
  many among Bnei Yisrael probably asked: why must they leave
  Egypt at all?  Why can't Hashem simply free them from bondage
  without taking them from Egypt?  To this Hashem responds that
  they must serve Him, and this worship cannot take place in
  Egypt, given the widespread idol worship in the country; Moshe
  must therefore take Bnei Yisrael out of Egypt to worship
  Hashem in the wilderness.
I.   Abarbanel - third approach: Moshe had questioned his
  ability to undertake this mission on the basis of his lowly
  stature.  Hashem responded that He will accompany Moshe, and
  his lowly stature will itself serve as a sign to Hashem's
  having sent him; a simple, old man could not defy Pharaoh and
  lead a multitude out of Egypt without Hashem's help.  For this
  very reason, Bnei Yisrael will serve Hashem after leaving
  Egypt, rather than worship Moshe himself, as they will clearly
  recognize the Almighty's hand in this process.
==
     We should note that all these approaches give rise to the
problem of "ikar chaser min ha-sefer", that Hashem seems to
have omitted the primary component of His message to Moshe in
this pasuk.  This is characteristic of very difficult and
ambiguous psukim.  Since the pasuk makes little sense as
written, the mefarshim have no choice but to read external
information into the text in order to make it comprehensible.
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20170119/3c3b8f08/attachment-0001.html>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shmot1.pdf
Type: application/pdf
Size: 65101 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20170119/3c3b8f08/attachment-0001.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shmot1.doc
Type: application/msword
Size: 87552 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20170119/3c3b8f08/attachment-0001.doc>