[Par-reg] For Parshat Va'eyra - part two

[Menachem Leibtag]

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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

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