SEFER SHMOT - INTRODUCTION What makes Sefer Shmot distinct? In our series of shiurim on Parshat ha'Shavua, we begin with the basic assumption that each "sefer" [book] of CHUMASH [= the five 'books'] carries a unique theme. As we study each sefer we first attempt to identify that theme. Then, we consider that theme in our study of each individual chapter or unit. In our study of Sefer Breishit, we employed this approach to uncover its primary theme of "bechira", and showed how that theme helped us understand the deeper meaning of each Parsha. Now, in our study of Sefer Shmot, we employ a similar approach. Therefore, we begin our shiur with a quick overview of Sefer Shmot. Then, we will attempt to find a common theme for Sefer Shmot by considering its thematic connection to (and distinction from) Sefer Breishit. A TABLE OF CONTENTS To identify a common theme of any book, it is helpful to first make a list of its major topics and then to contemplate what connects these topics together. Let's see what happens when we apply this approach to Sefer Shmot. If we limit ourselves to a discussion of the most general categories, I think that everyone would agree with the following table of contents for Sefer Shmot: 1) "Yetziat Mitzraim" (the Exodus/ chaps. 1->17) [including the journey to Har Sinai] 2) "Ma'amad Har Sinai" (the Theophany / chaps. 18->24) [including the mitzvot of Parshat Mishpatim] 3) "The Mishkan" (the Tabernacle / chaps. 25->31) [God's commandment to build the Mishkan] 4) "Chet ha'Egel" (the sin of the Golden Calf/ 32->34) [including the story of the second luchot] 5) "Building the Mishkan" (its construction/ 35->40) [concluding with the "shchina" dwelling thereupon] Therefore, to identify the overall theme of Sefer Shmot, we must find a theme that connects all of these topics together. RAMBAN'S APPROACH - GALUT & GEULAH Ramban, in his short introduction to Sefer Shmot, attempts to do exactly this, i.e. to identify a common theme for Sefer Shmot. [It is recommended that your first read this Ramban.] After defining Sefer Breishit as "sefer ha'yetzira" [the creation of the world and Am Yisrael (and the patterns of its history)], Ramban (1:1) proceeds to explain why Sefer Shmot begins with the story of Yetziat Mitzraim: "... after completing Breishit, a special sefer is dedicated to describe the first "galut" as specifically decreed [in Sefer Breishit, see 15:13-16] and [Bnei Yisrael's] redemption from that GALUT..." Next, Ramban must explain the jump in Sefer Shmot from Yetziat Mitzraim to Ma'amad Har Sinai, and then to the Mishkan: "... and the GALUT is not over until they [Bnei Yisrael] return to the level of their forefathers... and even once they achieve their freedom from Egypt, they are not considered redeemed yet, for they still wander in the desert... But once they arrive at HAR SINAI to receive the Torah and build the MISHKAN, and God's shechina dwells upon them - then they return to the level of their forefathers... and are then considered totally REDEEMED..." Note how Ramban understands the concept of "geulah" [redemption] as the underlying theme of the entire Sefer. This allows him to identify a common theme to the various topics of Yetziat Mitzraim, Matan Torah, and Mishkan. Although one could argue with Ramban's conclusions, he clearly assumes - as we did in our introduction - that we should expect to find a unique theme for each sefer of Chumash. In fact, Ramban opens his commentary to each "sefer" of Chumash with an attempt to identify its overall theme. In our own study of Sefer Shmot, we will follow a direction similar to Ramban's, showing how all the various stories in Sefer Shmot all carry a common theme. However, we will focus a bit more on its thematic connection to Sefer Breishit. FROM BREISHIT TO SHMOT We can readily understand why Sefer Shmot begins with the story of Yetziat Mitzraim, as that story appears to continue the narrative of Sefer Breishit. However, if Sefer Shmot simply continues the story of Sefer Breishit, why is it necessary to being a new book? To help clarify how these books differ, consider Sefer Breishit a 'plan', and Sefer Shmot its 'implementation'. Let's explain: The "bechira" process (the primary theme of Sefer Breishit) can be viewed as God's master plan for the creation of a special nation that will one-day represent Him and sanctify His Name. This planning stage included the reason for the necessity of this nation (chapters 1->12), followed by His choice of Avraham, Yitzchak and Yaakov as the forefathers of this Nation - forged by several promises and covenants (chapters 12->50). This 'planning stage' reaches its conclusion as all of Yaakov's children are not only chosen, but also united (after the events of "mechirat Yosef"). The 'seeds' of this nation have planted in the land of Egypt. Sefer Shmot can be viewed as the first stage of the implementation of this plan. It begins as Yaakov's offspring become a Nation in Egypt, followed by God's fulfillment of His covenant to redeem them from 'bondage in a foreign land' (="brit bein ha'btarim"), better known as the story of Yetziat Mitzraim. However, becoming a free nation is not enough. To become God's special Nation they must also receive a special set of laws, better known as the story of Matan Torah. Afterward, Bnei Yisrael will also require a special symbol - the Mishkan - to remind themselves (and to show others) how God dwells in their midst (see 25:1). The events of "chet ha'egel" raise a question concerning the very possibility of this special relationship. In its aftermath, the Mishkan is finally built and God's presence dwells with His Nation. Everything is now set for what should be the implementation of the next stage of God's master plan - i.e. Bnei Yisrael inheritance of the land of Israel. [Why that does not happen, will emerge as a primary topic in Sefer Bamidbar.] SOME EXAMPLES For the sake of clarity, our above explanation has been presented in a very general outline. Before we continue, let's cite a few more specific examples that highlight the thematic connection between Breishit and Shmot. For example, recall God's opening promise to Avraham Avinu that he will become a GOY GADOL - a great nation (see 12:1-3). Now, Sefer Shmot begins by explaining HOW they became that great nation. Recall as well that in His covenant with Avraham ("brit bein ha'btarim" /15:13-18), God informed Avraham that his children would endure a period of slavery and oppression in a foreign land prior to their emergence as a great nation (see 15:13). Furthermore, that covenant also promised how the nation who will oppress them shall be punished. Therefore, the first section of Sefer Shmot (Yetziat Mitzraim/ chapters 1-15) can be understood as God's fulfillment of that covenant. The next major topic - "Ma'amad Har Sinai" - flows directly from the story of Yetziat Mitzraim. One of the primary reasons why God took Bnei Yisrael out of Egypt was IN ORDER to give them the Torah (see Shmot 3:12, Rashi & Ramban). As we will see, Ma'amad Har Sinai in fact enhances God's covenant of "brit mila" (see Breishit 17:7-9), in that it explains HOW Bnei Yisrael are to become God's special nation. From this point on, however, the progression of topics in Sefer Shmot becomes more difficult to ascertain. Considering that Bnei Yisrael arrive at Har Sinai to receive the entire Torah, we would expect Sefer Shmot to record ALL the mitzvot they received at that time. Instead, Sefer Shmot records only SOME of those mitzvot (the "dibrot" & Parshat Mishpatim), and then focuses primarily on the mitzvot relating to the Mishkan. The rest of the mitzvot (given at Har Sinai) are recorded elsewhere in Chumash - in Vayikra, Bamidbar, or Devarim. Therefore, in our study of Sefer Shmot, we will need to explain why this Sefer records only certain mitzvot (i.e. primarily the laws in Parshat Mishpatim) and why its focus then shifts solely to the Mishkan. Our shiurim will also discuss how (and why) the Mishkan can be viewed as an extension of Ma'amad Har Sinai, and we will conclude by showing the thematic connection between "chet ha'egel," the Mishkan and Ma'amad Har Sinai. In general, our opening shiur (on Parshat Shmot) will discuss the significance of God's "hitgalut" to Moshe Rabeinu at the burning bush, while the shiurim on Parshiot Va'eyra & Bo will focus on Moshe's mission to prepare Bnei Yisrael for their redemption. Parshat B'shalach will explain the reason for the various events that take place during Bnei Yisrael's journey from Egypt to Har Sinai. In Parshiot Yitro & Mishpatim we will discuss the dialectic nature of the events at Ma'amad Har Sinai, as well as the special nature of the mitzvot in Parshat Mishpatim. Finally, our shiurim from Parshat Terumah through Parshat Pekudei will focus on the conceptual relationship between the Mishkan, Ma'amad Har Sinai and "chet ha'egel." As usual, it is highly recommended that you use the study questions to prepare for the shiurim (even though the shiurim are written so that you can follow even without advanced preparation). Also, it is helpful to study using a Tanach Koren (or similar). This will make it much easier for you to determine the flow of topic and theme from 'parshia' to 'parshia.' b'hatzlacha! menachem ======= PART II / SEFER SHMOT & PARSHAT SHMOT We conclude our introductory shiur with a short discussion to show how Parshat Shmot 'sets the stage' for the upcoming events in Sefer Shmot. Recall from our shiurim on Sefer Breishit how its primary theme [the "bechira" process] progressed with each "hitgalut", i.e. each time that God spoke to the Avot. In God's first "hitgalut" to Avraham Avinu, God introduced the concept of a special nation. In each subsequent "hitgalut" to the Avot, the nature of His future relationship with that nation became more defined. In a similar manner, we will see how the primary theme of Sefer Shmot is first introduced in God's opening "hitgalut" to Moshe Rabeinu at the burning bush (see 3:1->4:17). Even though this "hitgalut" is described only in chapter three, the first two chapters of Sefer Shmot form the necessary 'backdrop.' The first parshia in Sefer Shmot (1:1- 7) explain how Bnei Yisrael became a NATION in the land of Egypt, thus fulfilling God's promise to Yaakov in the final "hitgalut" of Sefer Breishit (see 46:3-4 & our shiur on Vayigash). The next parshia (1:8-22) describes how the enslavement began, as foreseen in "brit bein ha'btarim" (Br. 15:13-15). The first 'parshia' in Chapter two (2:1-22) describes how God prepares His redemption with the story of birth of Moshe Rabeinu until he runs away to Midyan. In the final 'parshia' (2:23-25), we told of how the redemption finally begins, as God hears the cries of Bnei Yisrael's oppression. The stage is now set for God's opening "hitgalut" to Moshe Rabeinu in chapter three, where he will receive his mission to redeem Bnei Yisrael from Egypt and bring them to the Promised Land. USING OUTLINES Before we conclude our introductory shiur, I'd like to use Parshat Shmot as an example to show how 'outlining' the flow of 'parshiot' serves as an excellent study tool (especially when searching for a central theme). The following table, organizing Parshat Shmot by its individual 'parshiot,' shows the centrality of God's "hitgalut" to Moshe Rabeinu at the "sneh" in Parshat Shmot. [Note as well how the mission Moshe receives at the "sneh" - i.e. to take Bnei Yisrael out of Egypt - emerges as the primary topic.] 'PARSHIA' TOPIC ========= ===== 1:1-7 Bnei Yisrael's settlement in Egypt. (linking Sefer Breishit to Sefer Shmot). 1:8-22 The "shi'abud" (bondage) of Bnei Yisrael. 2:1-22 The birth and life of Moshe (until he arrives in Midyan and marries Tzipora). 2:23-25 God hears the cry of Bnei Yisrael. ** 3:1-4:17 God's "HITGALUT" TO MOSHE AT THE "SNEH" [Moshe receives his MISSION]. 4:18-26 Moshe leaves Midyan to fulfill his mission. 4:27-6:1 Moshe fulfills the first stage of his mission: 4:27-4:31 He informs Bnei Yisrael that God has come to redeem them from Egypt. 5:1-3 He commands Pharaoh to allow Bnei Yisrael to worship their God. 5:4-6:1 The mission appears to backfire. As we will see in the shiurim that follow, the next set of parshiot (chapters 6->17) will describe how Moshe actually completes this mission. GOD'S MESSAGE AT THE SNEH What was the purpose of the "hitgalut" at the burning bush? As we will discuss in our shiur on Parshat Shmot, it did much more than just supply Moshe Rabeinu with some information. God gives Moshe a mission and explains its purpose. To better appreciate this point, the following outline organizes this entire 'parshia' (3:1-4:17) to show its development: I. INTRODUCTION A. 3:1-3 Moshe notices the 'burning bush' B. 3:4-6 God identifies Himself to Moshe II. THE MISSION A. 3:7-9 The PURPOSE of Moshe's mission: to fulfill His promise to the Avot B. 3:10 The MISSION itself - III. QUESTIONS AND CLARIFICATIONS A. 3:11-12 Who am I to go to Pharaoh? B. 3:13-22 What precisely do I tell Bnei Yisrael? C. 4: 1- 9 Why (and how) should they believe me? D. 4:10-17 How can I, specifically, be Your spokesman? Let's explain: First, God identifies Himself to Moshe Rabeinu (I) and then explains to him the mission and its purpose (II). At the CENTER of this outline lies God's charge to Moshe that he take Bnei Yisrael out of Egypt (II-B). Finally, Moshe responds to this assignment by asking several questions regarding how he is to accomplish his mission (III). In our shiurim on Parshat Shmot and Va'eyra, we explain what this mission is all about, noting that Moshe actually receives a DOUBLE mission. The shiur on Parshat Shmot iy"h will be sent out later today. Till then,