⭐︎Tanakh Final 2017⭐︎

Exodus 1:1-5

I. INTRODUCTION: REPETITION (1:1-7)

Content: The Jews descend to Egypt

• The names of the 12 shvatim or listed once again

A. Questions

1) Why are the descendants of Yaakov mentioned for the second time, if it was just said in Genesis 46: 8-24?

• Difference between Shemot and Breisheit:
  • Shemot - It is less detailed and the order of kids are different (Leah → Rachel → Bilhah → Zilpah)
  • Bresheit - Yaakov and his family are listed in a different way, it is more detailed and includes extended family, and order of kids is different (Leah → Zilpah → Rachel → Bilhah)
• They both include Yaakov's family, people going to Egypt, and both have their own specific birth order as to how Yaakov's decsendents are listed.

B. Content/Approaches

Ramban explains

• Sefer Bresheit was completed as the book of creation and after the completion of the story it came together in the book of "And these are the names." The first exile is the topic of Shemot and it was decreed explicitly. Therefore, he went back and began with the names in Shemot even though it was already written of those who went down to Egypt along with counted their number in Bresheit. Because when they went down to Egypt, it was the beginning of the redemption. It all started there.

​Rashi explains

• Even though Hashem counted them when they were alive, he went back and counted them again to make known His love for them. Just like when He compared them to the stars that go out and enter by name and number.
• Q: Why were Yaakov's descendants listed again?

My explanation

• I believe the names were repeated for a few reasons. First off, I agree with both what Rashi and Ramban explicitly stated. I love the fact Rashi states that Hashem repeated the names again to show His love for them. On a different not, I admire Ramban's idea too because it is a big event going down to Mitzrayim and Hashem wanted to show us that this event starts at that exact moment [they are being redeemed].

​

II. PAROAH'S DECREED: THE BEGINNING OF SLAVERY (1:8-22)

A. Questions

1) What was Paroah really afraid of?

• He was afraid of them leaving the land and he also cared about their numbers and becoming strong. They are contributing something to society [they were shepards - at this point they weren't slaves yet]. In the end, he is most frightened that they ill become great, rise up against him and start a revolt.

​2) What was Paroah's decree?

• Paroah did not just have one decree but rather had four stages of decrees.
  • a. He forced the Israelites to build Egyptian storage cities [with tax officers placed on them].
  • Q: Why did he force hard labor on them rather then another decree?
  • b. Stages start to shift from one to two. Work turns into hard labor [back breaking work in the fields].
  • c. The order of the genocide of all Israelite boys at birth [the midwives were commanded to kill all baby boys].
    • The midwives do not follow through on what they were commanded to do
      • As a result...
  • d. The order of the genocide of all Israelite baby boys at birth [everyone was commanded to do this].

3) How did Pariah expect his decree to alleviate his fears?

• First he wanted to weaken them; to preemptively crush rebellion. Then he wanted to eventually stop their growth.

4) How can we understand Paraoh's mindset?

• Well, ultimately his plan was to give them slavery so they cant revolt because they will be oppressed. So he commanded his entire nation saying, “every boy that is born should be thrown into the nile river and the girls should live.”

B. Content/Approaches

1) Set #1of decrees : Slavery / Work which will try and stop rebellion

• Paroh said, “ Sarei Missim - tax officers” He appointed them to oppress the people. He wanted them to build a city so they wouldn't be able to rebel
  • This doesn't work, so now Paroah tells everyone to do it

Set #2 : Genocide - so they wont multiply

• Paroh tells the midwives to kill all of the first born baby boys.
  • The midwives did not listen to Paroah, so he took action by telling everyone to now throw the bay boys in the nile river as well.

2) Textual and conceptual parallels to Migdal Bavel

• I. There is similar language and dikduk in both instences in that they both continually mention how bricks and mortar will be used. The Jews are using them for pain and in Migdal Bavel, they are using them as rebellion against God. Also, both cases specifically deal with God. The people of Sinar tried to deal with God as they build the tower Bavel. Pharaoh's says let us deal with them as in the jew but uses the term ‘lo’ referring to him, or God.
• Ayeka reflection: In my own life what I think is out of reach is playing the violin. I feel like it is to hard to play so my excuse is that I don't have time. So, I have to just take it day by day to achieve my goal of playing this instrument and not say that I'm incapable of doing that.

III. MEETING MOSHE (2:1-3:5)

A. Birth of Moshe

1) Questions

• I. Why are the names not mentioned in Perek Bet [the first name we hear is Moshe's] ?
• Q: Why wasn't Moshe's name mentioned earlier with a bigger emphasis on it?

2) Content/Approaches

What does כי טוב הוא really mean?

• I. A. Ramban
  • ​The reason why the names aren't mentioned is because they want the text to be short to get to the birth of the savior [Moshe].
• ​B. R'Hirsch
  • If Tov means beautiful then in someway goes against mothers nature because all mothers think their children are beautiful. So, if the baby would have been less beautiful, would Bat Paroah not have saved him from the Nile.
• C. Sisfei Chachamim
  • "It is good" refers to when in Breisheit it says, God created light and "it was good."
• II. Most of Rashi is Chazal. When she gave birth, the whole house filled with light.
  • b. Why does Chazal say what they say?
    • Sota 12a: ​In our pasuk it says, "And she saw him, and it was good." In Breishet it says, "And God saw light, and it was good." [there is hebrew text to prove this above - to the right]

B. Saving Moshe

1) Questions

• I. "ותשלח את אמתה"
  • אמתה means her maidservant. And the Rabbis, including Chazal say that this is an expression of "a hand." But, according to the right language, he should have punctuated "Amatah" with a Mem and Dagesh. Furthermore, Chazal explains that "Amatah" means "her hand" because she reached out her arm to get the basket.
• II. In the end, Rashi believes that Amatah means maidservant, while Chazal draws more attention to her hand and how she stretched it [translating Amatah = Amot which are cubits].

2) Content/Approaches

• I. Drash
  • ​She reached out her hand for the basket and her arm stretched.
  • Significance: It doesn't matter if something is out of reach, still try and reach for it.
• Q: Why do we look at Drash if it does not come straight from the torah?
• Pshat
  • ​She sent her maidservant to get Moshe from the Nile
  • Significance: She took Moshe from the basket in the Nile as her son.

C. Moshes Name

1) Questions

• I. She named him so late because he saved him from the basket in the Nile and raised him. It is considered as if she gave birth to him. The explanation of the reason why he was her son because we learn, "for from the water, I drew him." It was as if he was drowning in the water and then Bat Paroah came along, saved him and then raised him.
• II. Ibn Ezra says that grammar does not matter.
• III. Ibn Ezra approaches the fact of why is nam is in hebrew is because the name is translated from Munius, and she is the one that translated his name to Moshe. So, either she learned hebrew or asked someone.
• IV. Bat Paroah's name stuck with Moshe because of the good act she did.
• Q: Why does she not get more recognition for this courageous act?

2) Content/Approaches

• I. Midrash: Shemot Rabbah
  • As a result of Moshe's name being Moshe, the torah is putting an emphasis of the good acts that Bat Paroah has done
    • Moshe's name comes from Bat Paroah - which was chosen by Hashem.
• II. Ibn Exra: We should not be surprised that his name is not "משוי", because names are not conjugated like verbs are [the rules of grammar do not apply].
• III. Seforno/Midrash HaGadol: His name is not "משוי" because he draws others out from danger. His name is a symbol of what is going to happen in the future, and that everything is going to happen because of him.
• IV. Netziv (and R'Aryeh Kaplan): He thinks that the name Moshe is Egyptian and means "gave birth" which comes from the phrase, "he became to her as a song". Another explanation that the torah added was that his name means "draw out".

D. Selection of Moshe as a leader

1) Questions

• I. Moshe was chosen to lead the Jewish people out of Egypt because he clearly showed all of the characteristics of what it takes, along with the fact that he was a role model to others.
• II. We hear the 3 famous stories about Moshe and they all share the common theme of hostility.

2) Content/Approaches

• I. There are 3 stories were Moshe has done a courageous act to save the day
  • ​The first one occurred when he saw an Egyptian man beating a Hebrew man, so when no one was looking he struck the Egyptian and then hid him in the sand.
  • ​The second act was Moshe scolded the evil person and asked him why he was fighting with the Jewish person. At this moment, Moshe was aware that people knew what he had done.
  • The last story happened when the priest of Midian's daughters went to the well to get water, but then Shepards made them flee. Moshe instantly defended them and got their flock water. At the end of the day, he saved them.
    • a. When talking about progression of actions and disputants
    • 1) The first act was a violent action, in the second act Moshe made a speech where he incites confrontation, while in the third he "saves" the day without confrontation
    • 2) In the first act, the disputants was between a Jew and Non-Jews, in the second act and Jew and Jew were fighting, while in the third act it is a Non-Jew vs. a Non - Jew.
      • b. In these stories to see means the ability to see someone else's sufferings and do something about it. Moshe learned to do this from his mother Yocheved and Bat-Paroah, his step-mother.
• Referring to Yocheved
• Referring to Bat-Paroah
• Referring to Moshe

​​1) These actions that Moshe took make him a good leader because he has the confidence and ability to see something that doesn't look right and fix the situation right then and there.

• II. What happens when Moshe encounters the burning bush
  • a. God calls out to Moshe when he sees that Moshe has stopped to look at the bush that was not being consumed.
  • b. Moshe's actions are extraordinary here because he is seeing something that others are not able to see.
  • c. God called out to Moshe because he wants to tell him that he will be the one to bring the jewish people out of Egypt.
  • d. This is related to the first 3 Moshe stories because he stopped to look at the bush that was not being consumed. He "sees" what doesn't look right, just like how he saw the people suffering in all 3 stories.

IV. BURNING BUSH (3-4)

A. Calling Out to Moshe

• 1) At the point in time where God calls out "Moshe Moshe" and when he responds "Hinneni" connects to the Akeidat Yitzchak.
  • Abraham is the first male of the Jews while Moshe is the first savior of the Jews. Both Abraham and Moshe have their children in danger through their own actions. Yitzchak is in danger because of Hashem's decree but through Abrahams action. While on the other hand the Israelites are in danger because of Hashem's decree but through Moshe's actions.
  • We learn from their connection that in life, others can be harmed by your own actions.

B. Moshe's Hesitation and the "sign"

1) Questions

• I. Moshe's hesitation is that he is concerned Paroah won't let the Jews go.
• II. Hashem said to Moshe, “I will be with you; that shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.”
• III. Moshe is no longer is concerned whether or not the people will believe him. Hashem sent him and is on his side.
• IV. Moshe is frightened that God has just commanded him to free the Jewish people from Egypt. So the first thing he says is, "who am I to go to Paroah?"

2) Content/Approaches

• I. Rashbam: When the people get out of Egypt, they will serve Hashem on this mountain. You might not understand it now, but in the future, you will.
  • ​This does not alleviate his fears
• II. Rashi: The sign is the bush. The Jews are being freed from Egypt so they could go and serve Hashem on Har Sinai.
• III. R.Hirsch: The sign is the fact that Hashem is choosing Moshe and he says "Who am I?" [right away] which shows how humble he is.

C. God's name

1) Questions

• I. Moshe was asking about God's name because he still feels the people will not believe him. So when they ask him who sent him to free Benei Israel, he will say the truth.
• II. God responds by telling Moshe that he should tell the people God's name is, “Ehyeh-Asher-Ehyeh.” and that ‘Ehyeh sent me to you.’ God wants to be known as the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you: This shall be My name forever, This My appellation for all eternity.
• III. Moshe is instructed to tell the elders of Benei Israel that Hashem has not forgotten about them and Moshe is there [sent by God] to take the Jewish people out of Egypt. Along with the fact, that God will take them to a land flowing with milk and honey.

2) Content/Approaches

• I. Kuzari: All of Gods names are based on how he affects us in that moment.

D. The "3 Signs"

1) Questions

• I. The reason God is giving these signs is because the people won't believe him, so when Moshe shows them the signs, he will make known to them that God can make anything happen.
• Q: Why these specific signs out of everything in the world?
• II. Moshe is concerned that the people would not believe him and would not listen to him because they have never seen God. Faith can't be blind, so God gave Moshe three signs to strengthen the peoples belief in Him. The three signs were turning the water into blood, Moshe's staff turning into a snake and Moshe's hand having Tzaraat.

​1)​Staff turning into a snake​​

• a. Paroah convinced his people that the Jews were like bugs so the sign of the snake showed the Jews that God knew how they were being treated
  • this in some way represents the 10th plague ​

2) Moshe's hand turning into leprosy

• b. When Miriam got leprosy later in the Torah, Aharon described her, "like she is dead," who emerges from their womb and are consumed. This symbolizes the killing of newborns.

3) Water turning into blood

• This sign shows Benei Israel that babies who were thrown into the Nile [genocide] revealing the greatest secret that the Egyptians were concealing. This shows the Jews that God is with them because He knows the blood from the Nile is their children's
• Q: How long was the water blood?
  • represents the first plague​

2) Content/Approaches

• I. What does "Emunah" really mean?
  • a. It can't mean blind faith
  • b. Arms can't have faith...faithfulness
    • They are questioning whether or not God is faithful to them.
• II. Symbolism
  • How to get away with Genocide
    • They are a threat
    • They are smarter then you
    • They are not human

V. 2 SPEECHES TO PAROAH (5:1-4)

A. Questions

• 1) Moshe give's two different "speeches" to Paroah because he has different reasoning behind each one.
• Q: Why doesn't Moshe try and get his point across into one speech?

B. Content/Approaches

Speech 1:

• Quoting Hashem in 1st person
• It is vague
• The reason he is speaking is to celebrate
• Refers to Him as God of Israel
• Implied permanence
• God communicates in a conversation way
• There is no mention of consequences if the Jews don't go
• Gods name is "Yud-Kay-Vav-Kay"

Speech 2:

• In their own words
  • 3rd person
• Reason in leaving is sacrifice
• Refers to Him as God of the hebrews
• Much for specific then the first
• Temporary is implied
• God communicates in a commanding way
• There is a mention of consequences if the Jews don't go
• Gods name is "Elokei"
• Temporary

2) Monotheism vs. Polytheism (Rabbi Fohrman)

• The first time Moshe speaks to Paroah, he tells him in a Monotheistic perspective. Paroah doesn't understand God in this way because he believes in many Gods. Moshe gave the second speech because he wanted Paroah to understand. He gave the second speech from a polytheistic view so that Paroah would be able to understand him, because he believes in many gods.

3) We see from Paroah's response to each speech how he has a different mindset then Moshe. Paroah who is a polytheist can not understand a relationship between a person and a monotheist who is God. So, Moshe realizes and decides to ask what he is trying to ask in a more polytheistic way.

VI. GOD'S SPEECH TO THE PEOPLE: REVISITING NAMES OF GOD (6:1-9)

A. Questions

• 1) The reason the speech is being given is to reassure the people who God is and what He goes by. Also He is making himself known to the people.
  • I. We learn from the various names that people might go by a different name, depending on the situation they are in.

B. Content/Approaches

• 1) Rashi states that there is a major difference between יקוק and Kel Shakkai. יקוק is a sign that Hashem will fulfill his promises he has made [we know that this is not the case with the Avvot]. The Pasuk states "...by my name יקוק I was not known to them [the Avvot]." Here we see that Hashem was never known to them by the name יקוק, and His "faithfulness". While on the other hand, Kel Shakkai does not show Hashems "faithfulness", and rather His power. So, we see that when Hashem was talking to the Avvot, He only used the name Kel Shakkai to hide the fact that they wouldn't see the result of the promises that were made [if he had used the name יקוק, that would have been the case].
• 2) Ramban's point of view is that Kel Shakkai is that Hashem used this name when He preformed miracles that affect the Avvot. He made them survive, made sure they didn't starve along with beat their enemies. As a result of this, the Avvot only saw Hashem show Himself as Kel Shakkai. But, on the other hand, Moshe would see great miracles that were outside the normal point of view and thats when Hashem would be known as יקוק.
• 3) Rabbi Fohrman: A relationship with a polytheistic God is not really considered a relationship. It is really just an exchange of wants and needs. On the other hand, a relationship with a monotheistic God is a real one. It is someone being gracious to God and really devoting their life to Him, rather then many God's. So, the realationship that the Jewish people have with God is great because it is monotheism.

VII. THE MAKKOS (7-12)

A. Analyzing the Makkos

1) Questions

• דם (blood)
  • Primary Characters: Moshe → Aharon, Paroah and Cartumim.
  • Benei Israel mentioned: No
  • Word used to harden Paroah's heart: חזק
  • Who is hardening: ויחזק את לב פרעה
  • Warning/Purpose: "With this you'll know that Im G-d."
  • Paroah's reaction: Hardened heart once he saw Chartumim.
  • Q: Why was blood the first plague?

• ​צפרדע (frogs)
  • Primary Characters: Moshe → Aharon, Paroah and Cartumim.
  • Benei Israel mentioned: No
  • Word used to harden Paroah's heart: כבד
  • Who is hardening: ויכבד את לבו
  • Warning/Purpose: "Let my people go!"
  • Paroah's reaction: Get rid of them tomorrow! Once he has respite, he hardens heart.

• כנים (lice)
  • Primary Characters: Moshe → Aharon, Paroah and Cartumim.
  • Benei Israel mentioned: No
  • Word used to harden Paroah's heart: חזק
  • Who is hardening: ויחזק את לב פרעה
  • Warning/Purpose: Nothing
  • Paroah's reaction: Chartumim say its God, and Paroah ignores.

• ערוב (animals)
  • Primary Characters: Moshe, Paroah
  • Benei Israel mentioned: Goshen
  • Word used to harden Paroah's heart: כבד
  • Who is hardening: ויכבד פרעה את לבו
  • Warning/Purpose: Know that there is no one like me...tomorrow
  • Paroah's reaction: Once he has respite, he hardens heart.

• דבר (pestilence)
  • Primary Characters: Moshe, Paroah
  • Benei Israel mentioned: Hashem differentiated between Israelite and Egyptian cattle.
  • Word used to harden Paroah's heart: כבד
  • Who is hardening: ויכבד לב פרעה
  • Warning/Purpose: It will happen tomorrow and only to Egypt.
  • Paroah's reaction: He sees it didn't happen to Israel, hardens heart.

• שכין (boils)
  • ​Primary Characters: Moshe → Aharon, Paroah.
  • Benei Israel mentioned: No
  • Word used to harden Paroah's heart: חזק
  • Who is hardening: ויחזק ה׳ את לב פרעה
  • Warning/Purpose: Nothing
  • Paroah's reaction: Chartumim couldn't stand! Hardens heart.

• ברד (hail)
  • ​Primary Characters: Moshe → Aharon, Paroah.
  • Benei Israel mentioned: No
  • Word used to harden Paroah's heart: ככבד/חזק
  • Who is hardening: ויחזק לב / ויחזק פרעה
  • Warning/Purpose: None
  • Paroah's reaction: I sinned. Then hardens his heart.
• The fire and ice represented both power and precision
• At this point, Paroah realized he had sinned and that Hashem is the creator
  • He takes in the realization and gives himself courage to continue (by strengthening his heart)
• When Paroah hardens his heart after the plague of hail, he does something else according to the text. He also strengthens his heart. This is the first time the text has used both key phrases at once to describe Paroah's state of mind.
• Having made the fateful decision to rebel outright against the wishes of his creator, Paroah strengthens his mental resolve for the coming battle. Gathering whatever reserves of courage he can summon, he pursues a path of willful, self imposed blindness to the truth.

• ארבה (locusts)
  • Primary Characters: Moshe → Aharon, Paroah.
  • Benei Israel mentioned: Yes.
  • Word used to harden Paroah's heart: חזק
  • Who is hardening: ויחזק ה׳ את לב פרעה
  • Warning/Purpose: Toughest plague
  • Paroah's reaction: First called them in, then hardened heart.

• חשך (darkness)
  • Primary Characters: Moshe → Paroah.
  • Benei Israel mentioned: Yes, Benei Israel have light.
  • Word used to harden Paroah's heart: חזק
  • Who is hardening: ויחזק ה׳ את לב פרעה
  • Warning/Purpose: Paroah tells Moshe to go but leave his animals. Moshe replies to him by saying, actually, you'll even give us more animals. Lastly Paroah says, never come back here.

• מכות בכורות (plague of first born):
  • Bachor - -
    • Bet = 2
    • Chaf = 20
    • Resh = 200

B. Makkos Bechoros and the Bechor

1) Questions

• I. What is unique about the last plague is the fact that there is a direct death, along with the fact that Benei Israel is involved. This plague involves every first born baby, jewish and non jewish.
• II. Only the first born was going to be killed because the first born is the child who usually wants to continue the legacy, so if that baby is gone there will be no legacy [the people would not be able to become numerous and multiply].

2) Content/Approaches

• I. In the first place, God's reason for the plague is because Paroah will not let His children go...so Hashem will slay his first born sons.
• II. A בכור is the first born who continues the family's legacy. They are the ones who make a difference in the future and make an impact as leaders. Some historical firstborns are Moshe, Yaakov, Yitzchak and Yosef. They all have done something historic to help the jewish people thrive.
  • a. One of the purpose's of Benei Israel is to represent the Jewish people [along with Hashem] and make a difference for the Jewish people.

C. Hardening Paroah's heart and free will

1) Questions

• I. God gave room for Paroah to let the jewish people go in between plagues but he still didn't. God gave Paroah free will in the sense that each plague was not one after another and instead had an order and was spread out a little to leave room for Paroah's free will.
• II. It is moral for him to be punished because he had plenty of room for free will and just did not take advantage of it.

2) Content/Approaches

• I. Rambam: One's yeshiva will be held back if they commit a big great sin or a lot of sins. He will not be allowed to repent from his wickedness, so that he will die and be wiped out because of the sin he has just committed. In the end, God did not decree that Paroah should harm the jewish people. They all sinned willfully and therefore had their teshuva held back from them.
• II. The Akeidat Yitzchak believes that he defiantly had free will, however Hashem did give him the time to harden his heart. Hashem brought the plagues in an order, rather then one after another so there was space in between each one for Paroah to harden his heart.
• III. Seforno: There could be no questions that if not for God stiffening Paroah's attitude, he would have collapsed much sooner and sent the Israelites much sooner. But, if Paroah had decided to surrender then he would have not prevented this.

Q: Why did you ask us for these specific commentators and why did we learn these ones compared to other meforshim who commentate on the chumash?