Parshas Shemos 5786

(8) These are the names of the Israelites, Jacob and his descendants, who came to Egypt. Jacob’s first-born Reuben;

(9) Reuben’s sons: Enoch, Pallu, Hezron, and Carmi. (10) Simeon’s sons: Jemuel, Jamin, Ohad, Jachin, Zohar, and Saul the son of a Canaanite woman. (11) Levi’s sons: Gershon, Kohath, and Merari. (12) Judah’s sons: Er, Onan, Shelah, Perez, and Zerah—but Er and Onan had died in the land of Canaan; and Perez’s sons were Hezron and Hamul. (13) Issachar’s sons: Tola, Puvah, Iob, and Shimron. (14) Zebulun’s sons: Sered, Elon, and Jahleel. (15) Those were the sons whom Leah bore to Jacob in Paddan-aram, in addition to his daughter Dinah. Persons in all, male and female: 33. ...

Thus the total of Jacob’s household who came to Egypt was seventy persons.

(1) These are the names of the sons of Israel who came to Egypt with Jacob, each coming with his household: (2) Reuben, Simeon, Levi, and Judah; (3) Issachar, Zebulun, and Benjamin; (4) Dan and Naphtali, Gad and Asher.

(5) The total number of persons that were of Jacob’s issue came to seventy, Joseph being already in Egypt.

These are the names of the B’nei Yisrael. Though [Scripture] has previously enumerated them during their lifetime by their names, it again enumerates them at their deaths. [This is] to show how dear they are [to God], because they are compared to the stars which He brings out and brings in by number and by their [individual] names; as it is said: “Who brings out their host by number, and calls each by its name.”

The Book of V’eileh Shemoth was set apart for the story of the first exile, which had been clearly decreed, and the redemption therefrom. This is why He reverted and began [this second book of the Torah] with the names of those persons who went down to Egypt, and mentioned their total number, although this had already been written. It is because their descent thereto constituted the beginning of the exile, which began from that moment on.

Now the exile was not completed until the day they returned to their place and were restored to the status of their fathers. When they left Egypt, even though they came forth from the house of bondage, they were still considered exiles because they were in a land that is not theirs,. entangled in the desert. When they came to Mount Sinai and made the Tabernacle, and the Holy One, blessed be He, caused His Divine Presence to dwell again amongst them, they returned to the status of their fathers when the ‘sod eloka’ (counsel of G-d) was upon their tents and “they were those who constituted the Chariot of the Holy One.” Then they were considered redeemed. It was for this reason that this second book of the Torah is concluded with the consummation of the building of the Tabernacle, and the glory of the Eternal filling it always.

(3) Thus is completed the Book of Redemption,

The cloud covered the Tent of Meeting, and the glory of Hashem filled the mishkon.

For the cloud of Hashem was upon the mishkon by day, and there was a fire in it by night, before the eyes of the entire Beis Yisrael, in all their travels.

I am Hashem , your God, Who brought you out of the land of Egypt to be your God. I am Adonoy your God.

(1)The commandment of counting the omer: To count forty-nine days from the bringing of the omer which is on the sixteenth day of Nissan, as it is stated (Leviticus 23:15), “And you shall count for yourselves from the morrow of the Shabbat from the day of your bringing the omer of waving.” And this counting is an obligation, and it is upon us to count the days on each day and, likewise, the weeks. As Scripture said to count fifty days and also said (Deuteronomy 16:9), “Seven weeks shall you count for yourself.”

(3) The roots of the commandment is that since the entire essence of Israel is only the Torah, and because of the Torah were the heavens and earth created, and as it is stated (Jeremiah 33:25), “Were it not for my covenant day and night, etc.” And it is the essence and the reason that they were redeemed and left from Egypt — in order that they receive the Torah at Sinai, and fulfill it. And [it is] like God said to Moshe (Exodus 3:12), “And this will be the sign for you that I have sent you; when you take out the people from Egypt, you shall worship God on this mountain.” And the understanding of the verse is [that] your taking them out from Egypt is a sign for you that you shall worship God on this mountain — meaning that you shall receive the Torah, which is the great principle for which they were redeemed and it is their ultimate good. And it is a great matter for them, more than freedom from slavery. And hence God made a sign of their leaving Egypt for the receiving of the Torah; as we always make what is secondary into a sign for what is the essence.

(4) And because of this — that it is [the] essence of Israel, and because of it were they redeemed and went up to all of the greatness to which they rose — we were commanded to count from the morrow of the holiday of Pesach until the day of the giving of the Torah; to show about ourselves the great desire [we have] for the honored day, which our hearts yearn [for] like “a slave seeks shade” and always counts when will come the yearned-for time that he goes out to freedom. As the count shows about a man that all of his deliverance and all of his desire is to reach that time.

And if you shall ask, “If so, why do we begin counting from the day after [Pesach] and not from the first day?” The answer [is that] it is because the first day is entirely dedicated to remembering the great miracle, which is the exodus from Egypt, that is a sign and a proof of the world having been created and of God’s — may He be blessed — providence over people. And we may not mix [something else into] its joy and mention anything else with it. And as such, the counting begins immediately from the second day.

...have compassion on us and put into our hearts to comprehend, ...to learn, ...And enlighten our eyes in Your Torah, and cause our hearts to hold fast to Your commandments,

And bring us to peace from the four corners of the earth and lead us upright to our land...

(3) Still another reason for the Torah writing that letter is to tell us that just as the earlier generations perceived that they were in exile and accepted their fate without resentment, so the generation of which we read here also accepted their destiny without complaint.

(4) Perhaps this will help us understand why the Torah bothered to list the names of the tribes when we have been well aware of their names since the Book of Genesis, and particularly since the list of the seventy people who descended to Egypt with Jacob. While Rashi claims that the Torah's repeating these names after their deaths is evidence of how fond G'd was of them, this is hardly more than a homiletical explanation. Besides, if Rashi were correct then the Torah should have recorded these names after verse six in which we heard that the members of that generation had all died. Verse seven should then have commenced with the words: ואלה

שמות בני ישראל. (5) According to our approach the Torah informs us of the reason why the names appear once more, i.e. that they had all willingly accepted their destiny to endure exile as distinct from Esau who had decided to leave the land of Canaan by moving to Mount Seir (Genesis 36,8). Bereshit Rabbah 82,13, attributes Esau's move to the decree of G'd mentioned to Abraham in Genesis 15,13 that Abraham's descendants would become strangers in a foreign land. Esau wanted to escape that obligation and that is why he moved away voluntarily at that time. הבאים מצרימה, who arrived in Egypt; they came in order to endure exile; את יעקב, together with Jacob; "with Jacob," i.e. in the same spirit as Jacob, to discharge their duty to become exiles. The Torah wants to prove that the Israelites did not move to Egypt for other reasons and that is why it writes that they came איש וביתו, everyone with his respective family, i.e. they prepared for a lengthy stay; otherwise they would have left their families in the land of Canaan.

(6)באו, they had come. The Torah draws our attention to the difference between הבאים, and באו. We have explained already in Genesis 46,7 that not all of Jacob's family were of one mind about the timing of the descent to Egypt. Some volunteered, others had to be more or less coerced. The Torah again alludes to this distinction when describing the descent of the people who accompanied Jacob.

(7) The division may also have been different. All those who are named came to Egypt of their own initiative. They might even have come without Jacob (if, for instance their father had died before the end of the famine). However, all those whom the Torah has not named again only came as part of the entourage of Jacob; they would never have left ארץ ישראל unless their founding father had taken such an intitiative. This is why the Torah repeated: "they came with Jacob, each one with his family."

(8) There is yet another possibility. The word הבאים is to prove that those people were not forced to go to Egypt with Jacob. Proof: When they returned to the land of Canaan with the funeral cortege of Jacob, they all returned to Egypt. Had their original descent been involuntary, why would they have chosen to remain in Egypt 15 years after the end of the famine? The Torah therefore gives all these people credit for accepting G'd's decree to be strangers in a foreign land though they could have resisted implementation of that decree at that time.