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Save "Shemot ~ Moshe: foreshadowing, knowing and freedom
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Shemot ~ Moshe: foreshadowing, knowing and freedom

(ח) וַיָּ֥קׇם מֶֽלֶךְ־חָדָ֖שׁ עַל־מִצְרָ֑יִם אֲשֶׁ֥ר לֹֽא־יָדַ֖ע אֶת־יוֹסֵֽף׃

(8) A new king arose over Egypt, who did not know Joseph.

(י) הָ֥בָה נִֽתְחַכְּמָ֖ה ל֑וֹ פֶּן־יִרְבֶּ֗ה וְהָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ וְנוֹסַ֤ף גַּם־הוּא֙ עַל־שֹׂ֣נְאֵ֔ינוּ וְנִלְחַם־בָּ֖נוּ וְעָלָ֥ה מִן־הָאָֽרֶץ׃

(10) Let us use-our-wisdom against it, lest it become many-more, and then, if war should occur, it too be added to our enemies and make war upon us or go up away from the land!

(יא) וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַעַמְסֵֽס׃

(11) So they set gang-captains over it, to afflict it with their burdens. It built storage-cities for Pharaoh—Pitom and Ra’amses.

(יח) וַיִּקְרָ֤א מֶֽלֶךְ־מִצְרַ֙יִם֙ לַֽמְיַלְּדֹ֔ת וַיֹּ֣אמֶר לָהֶ֔ן מַדּ֥וּעַ עֲשִׂיתֶ֖ן הַדָּבָ֣ר הַזֶּ֑ה וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃

The king of Egypt called for the midwives and said to them: For-what-reason have you done this thing, and let the children live?

(כב) וַיְצַ֣ו פַּרְעֹ֔ה לְכׇל־עַמּ֖וֹ לֵאמֹ֑ר כׇּל־הַבֵּ֣ן הַיִּלּ֗וֹד הַיְאֹ֙רָה֙ תַּשְׁלִיכֻ֔הוּ וְכׇל־הַבַּ֖ת תְּחַיּֽוּן׃ {פ}
(22) Then Pharaoh charged all his people, saying, “Every boy that is born you shall throw into the Nile, but let every girl live.”

(א) וַיֵּ֥לֶךְ אִ֖ישׁ מִבֵּ֣ית לֵוִ֑י וַיִּקַּ֖ח אֶת־בַּת־לֵוִֽי׃ (ב) וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתֵּ֤רֶא אֹתוֹ֙ כִּי־ט֣וֹב ה֔וּא וַֽתִּצְפְּנֵ֖הוּ שְׁלֹשָׁ֥ה יְרָחִֽים׃ (ג) וְלֹא־יָכְלָ֣ה עוֹד֮ הַצְּפִינוֹ֒ וַתִּֽקַּֽח־לוֹ֙ תֵּ֣בַת גֹּ֔מֶא וַתַּחְמְרָ֥הֿ בַחֵמָ֖ר וּבַזָּ֑פֶת וַתָּ֤שֶׂם בָּהּ֙ אֶת־הַיֶּ֔לֶד וַתָּ֥שֶׂם בַּסּ֖וּף עַל־שְׂפַ֥ת הַיְאֹֽר׃ (ד) וַתֵּתַצַּ֥ב אֲחֹת֖וֹ מֵרָחֹ֑ק לְדֵעָ֕ה מַה־יֵּעָשֶׂ֖ה לֽוֹ׃ (ה) וַתֵּ֤רֶד בַּת־פַּרְעֹה֙ לִרְחֹ֣ץ עַל־הַיְאֹ֔ר וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־הַתֵּבָה֙ בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־אֲמָתָ֖הּ וַתִּקָּחֶֽהָ׃ (ו) וַתִּפְתַּח֙ וַתִּרְאֵ֣הוּ אֶת־הַיֶּ֔לֶד וְהִנֵּה־נַ֖עַר בֹּכֶ֑ה וַתַּחְמֹ֣ל עָלָ֔יו וַתֹּ֕אמֶר מִיַּלְדֵ֥י הָֽעִבְרִ֖ים זֶֽה׃ (ז) וַתֹּ֣אמֶר אֲחֹתוֹ֮ אֶל־בַּת־פַּרְעֹה֒ הַאֵלֵ֗ךְ וְקָרָ֤אתִי לָךְ֙ אִשָּׁ֣ה מֵינֶ֔קֶת מִ֖ן הָעִבְרִיֹּ֑ת וְתֵינִ֥ק לָ֖ךְ אֶת־הַיָּֽלֶד׃ (ח) וַתֹּֽאמֶר־לָ֥הּ בַּת־פַּרְעֹ֖ה לֵ֑כִי וַתֵּ֙לֶךְ֙ הָֽעַלְמָ֔ה וַתִּקְרָ֖א אֶת־אֵ֥ם הַיָּֽלֶד׃ (ט) וַתֹּ֧אמֶר לָ֣הּ בַּת־פַּרְעֹ֗ה הֵילִ֜יכִי אֶת־הַיֶּ֤לֶד הַזֶּה֙ וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן אֶת־שְׂכָרֵ֑ךְ וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ׃ (י) וַיִּגְדַּ֣ל הַיֶּ֗לֶד וַתְּבִאֵ֙הוּ֙ לְבַת־פַּרְעֹ֔ה וַֽיְהִי־לָ֖הּ לְבֵ֑ן וַתִּקְרָ֤א שְׁמוֹ֙ מֹשֶׁ֔ה וַתֹּ֕אמֶר כִּ֥י מִן־הַמַּ֖יִם מְשִׁיתִֽהוּ׃

(1) A certain member of the house of Levi went and took [into his household as his wife] a woman of Levi. (2) The woman conceived and bore a son; and when she saw how good he was, she hid him for three months. (3) When she could hide him no longer, she got a wicker basket for him and caulked it with bitumen and pitch. She put the child into it and placed it among the reeds by the bank of the Nile. (4) And his sister stationed herself at a distance, to learn what would befall him. (5) The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her slave girl to fetch it. (6) When she opened it, she saw that it was a child, a boy crying. She took pity on it and said, “This must be a Hebrew child.” (7) Then his sister said to Pharaoh’s daughter, “Shall I go and get you a Hebrew nurse to suckle the child for you?” (8) And Pharaoh’s daughter answered, “Yes.” So the girl went and called the child’s mother. (9) And Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will pay your wages.” So the woman took the child and nursed it. (10) When the child grew up, she brought him to Pharaoh’s daughter, who made him her son. She named him Moses, explaining, “I drew him out of the water.”

(יד) וַ֠יֹּ֠אמֶר מִ֣י שָֽׂמְךָ֞ לְאִ֨ישׁ שַׂ֤ר וְשֹׁפֵט֙ עָלֵ֔ינוּ הַלְהׇרְגֵ֙נִי֙ אַתָּ֣ה אֹמֵ֔ר כַּאֲשֶׁ֥ר הָרַ֖גְתָּ אֶת־הַמִּצְרִ֑י וַיִּירָ֤א מֹשֶׁה֙ וַיֹּאמַ֔ר אָכֵ֖ן נוֹדַ֥ע הַדָּבָֽר׃

(14) He retorted, “Who made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian?” Moses was frightened, and thought: Then the matter is known!

(א) וּמֹשֶׁ֗ה הָיָ֥ה רֹעֶ֛ה אֶת־צֹ֛אן יִתְר֥וֹ חֹתְנ֖וֹ כֹּהֵ֣ן מִדְיָ֑ן וַיִּנְהַ֤ג אֶת־הַצֹּאן֙ אַחַ֣ר הַמִּדְבָּ֔ר וַיָּבֹ֛א אֶל־הַ֥ר הָאֱלֹקִ֖ים חֹרֵֽבָה׃ (ב) וַ֠יֵּרָ֠א מַלְאַ֨ךְ ה' אֵלָ֛יו בְּלַבַּת־אֵ֖שׁ מִתּ֣וֹךְ הַסְּנֶ֑ה וַיַּ֗רְא וְהִנֵּ֤ה הַסְּנֶה֙ בֹּעֵ֣ר בָּאֵ֔שׁ וְהַסְּנֶ֖ה אֵינֶ֥נּוּ אֻכָּֽל׃ (ג) וַיֹּ֣אמֶר מֹשֶׁ֔ה אָסֻֽרָה־נָּ֣א וְאֶרְאֶ֔ה אֶת־הַמַּרְאֶ֥ה הַגָּדֹ֖ל הַזֶּ֑ה מַדּ֖וּעַ לֹא־יִבְעַ֥ר הַסְּנֶֽה׃

(1) Now Moses, tending the flock of his father-in-law Jethro, the priest of Midian, drove the flock into the wilderness, and came to Horev, the mountain of God. (2) A messenger of ה' appeared to him in a blazing fire out of a bush. He gazed, and there was a bush all aflame, yet the bush was not consumed. (3) Moses said, “I must turn aside to look at this marvelous sight; for-what-reason doesn’t the bush burn up?”

~ After the first list of names (Shemot) the book of Exodus slips into unnameness. Who are the basic players, and why do you think they are unnamed? Who is the first to be named?

~ What is the connection between Yosef and the fears of Pharaoh?

~ Why is Moshe called "good" as a baby?

~ Why is the first place he is put an ark? How is the child being connected to Noah?

~ How is the fact that he is between the reeds (suf) a foreshadowing of what he will do?

~ What is his name? What is the etymology of Ms's in Egyptian (see the word Ram'ss, already in the text)?

~ What is the explanation of the name given in Hebrew by Pharaoh's daughter? What is her hope as the child grows with that name? What is the verb form (active or passive) of the word mashtihuhu? What is the verb form (active or passive) in moshe?

וַיָּמָת יוֹסֵף וְכָל אֶחָיו, וְאַף עַל פִּי כֵן וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ.... וְרַבִּי יוֹנָתָן אָמַר: וַתִּמָּלֵא הָאָרֶץ אֹתָם, מִלְאוּ אֶת הָאָרֶץ כֶּחֳרָשִׁים שֶׁל קָנִים. כֵּיוָן שֶׁרָאוּ הַמִּצְרִים כָּךְ, חִדְּשׁוּ עֲלֵיהֶן גְּזֵרוֹת, שֶׁנֶּאֱמַר: וַיָּקָם מֶלֶךְ חָדָשׁ. וְכִי חָדָשׁ, וַהֲלֹא הוּא פַּרְעֹה? אֶלָּא שֶׁאָמְרוּ לוֹ הַמִּצְרִים: בּוֹא וְנִזְדַּוֵּג לְאֻמָּה זוֹ. אָמַר לָהֶן: שׁוֹטִים, עַד עַכְשָׁיו אָנוּ חַיִּים מִשֶּׁלָּהֶם, וְהֵיאַךְ נִזְדַּוֵּג לָהֶן עַכְשָׁו. אִלּוּלֵי יוֹסֵף לֹא הָיָה לָנוּ חַיִּים. כֵּיוָן שֶׁלֹּא שָׁמַע לָהֶם, הוֹרִידוּהוּ מִכִּסְאוֹ שְׁלֹשָה חֳדָשִׁים, עַד שֶׁאָמַר לָהֶם: כָּל מַה שֶּׁאַתֶּם עוֹשִׂין הֲרֵינִי עִמָּכֶם, וְהֶעֱמִידוּהוּ. לְפִיכָךְ כְּתִיב וַיָּקָם מֶלֶךְ חָדָשׁ.

And Joseph died, and all his brethren (Exod. 1:6). Nevertheless, the children of Israel were fruitful and increased abundantly (ibid., v. 7). ...

R. Jonathan said: The land was filled with them implies that they filled the land like reed branches. When the Egyptians observed this, they issued new decrees against them, as it is said: Now there arose a new king (Exod. 1:8). Was he in fact a new king? Rather, he fashioned new decrees against them. Another explanation of Now there arose a new king. Was it not Pharaoh? Rather, the Egyptians cried out: “Come, let us attack this nation.” “You fools,” he said to them, “we have survived only because of them, how dare we attack them now? Were it not for Joseph, we would not be alive.” When he refused to carry out their request, they removed him from his throne for three months until he promised them: “I am with you in all you do.” Then they restored him to his throne. That is why it is written: And now there arose a new king.

~ Note the poetic reverberation of Rabbi Yonatan's midrash and the image of Moshe among the reeds.

~ How new is this Pharaoh? What is behind the idea of this being a Pharaoh put in power by the Egyptian people? What does that idea also explain regarding the participation of the people?

~ How do those two ideas connect with "knowing"?

~ "Knowing in the biblical sense" - how are knowledge and intimacy connected?

וְלֵית לָךְ מִלָּה בְּעַלְמָא דְּעַד לָא יֵיתֵי לְעַלְמָא, דְּלָאו אִיהִי תַּלְיָיא בְּחֶלְמָא אוֹ עַל יְדָא דְּכָרוֹזָא. דְּהָא אִתְּמָר דְּכָל מִלָּה וּמִלָּה עַד לָא יֵיתֵי לְעַלְמָא, מַכְרְזֵי עֲלֵיהּ בָּרָקִיעַ. וּמִתַּמָּן אִתְפַּשַּׁט בְּעַלְמָא וְאִתְיְהִיב עַל יְדָא דְּכָרוֹזָא. וְכֹלָּא בְּגִין דִּכְתִיב, (עמוס ג׳:ז׳) כִּי לא יַעֲשֶׂה ה' אֱלקִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים, בְּזִמְנָא דִנְבִיאִים אִשְׁתַּכָּחוּ בְּעַלְמָא. וְאִי לָאו, אַף עַל גַּב דִּנְבוּאָה לָא שַׁרְיָא, חַכִּימֵי עֲדִיפֵי מִנְּבִיאִים. וְאִי לָא, אִתְיְהִיב בְּחֶלְמָא. וְאִי לָאו, בְּצִפֳּרֵי שְׁמַיָא מִשְׁתַּכְּחֵי מִלָּה וְהָא אוּקְמוּהָ:

And every word in the world, that comes to this world, is dependent on compassion or come through a decree. Behold, it is said that every single word is pronounced in heaven before it comes to this world. And from there it spreads to this world, and is brought by a pronouncement. And all this is according to what is written "Ad-nai E-lohim does nothing unless He has revealed His secret to His servants, the prophets" (Amos 3:7) this is when the prophets were found in the world. And when they are not, [like now] and even when prophecy is permitted, the sages are better than prophets. And if not, one needs to support oneself in compassion. If not, the word will become true in some other way.

תָּא חֲזֵי, דְּיוֹסֵף דְּאִיהוּ בְּרִית עִלָאָה, כָּל זִמְנָא דְּאִתְקְיַּים בְּרִית, שְׁכִינְתָּא אִתְקְיַּים בַּהֲדַיְיהוּ דְיִשְׂרָאֵל בִּשְׁלָם כְּדְקָא יְאוּת, כֵּיוָן דְּאִסְתַּלַּק יוֹסֵף בְּרִית עִלָּאָה מֵעַלְמָא, כְּדֵין בְּרִית שְׁכִינְתָּא וְיִשְׂרָאֵל כֻּלְּהוּ בְּגָלוּתָא נָפְקוּ, וְהָא אוֹקִימְנָא דִּכְתִיב (שמות א׳:ח׳) וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרַיִם אֲשֶׁר לא יָדַע אֶת יוֹסֵף. וְכֹלָּא הֲוָה מֵעִם קוּדְשָׁא בְּרִיךְ הוּא כְּדְקָא יְאוּת.

Come and see: Yosef is the higher covenant, all the while the the covenant is maintained the Shechinah is maintained with Israel, in peace as it is surely right. Since Yosef separated from the high covenant from this world, this corresponded to the complete exile of covenant of the Shechinah and Israel, and this happened, as it is written "and a new king arouse in Egypt that did not know Yosef" (Ex. 1:8). And all comes from the Holy Blessed One, obviously.

~ The Zohar is making a claim that has been called "extreme monotheism". What is it? Is this a claim that pertains to Judaism?

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בּוֹא וּרְאֵה כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבְּכָל מָקוֹם שֶׁגָּלוּ — שְׁכִינָה עִמָּהֶן. גָּלוּ לְמִצְרַיִם — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״הַנִּגְלֹה נִגְלֵיתִי לְבֵית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם וְגוֹ׳״. גָּלוּ לְבָבֶל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״לְמַעַנְכֶם שֻׁלַּחְתִּי בָבֶלָה״. וְאַף כְּשֶׁהֵן עֲתִידִין לִיגָּאֵל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״וְשָׁב ה׳ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ״. ״וְהֵשִׁיב״ לֹא נֶאֱמַר, אֶלָּא ״וְשָׁב״. מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁב עִמָּהֶן מִבֵּין הַגָּלִיּוֹת.
§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.

~ How does the idea that God's presence accompanies Israel to exile reverberates for you? What is exile, in terms of knowledge and awareness?

בְּהַהוּא זִמְנָא וַיְמַן יהו''ה דָּג גָּדוֹל לִבְלוֹעַ אֶת יוֹנָה (שם ב א), דָא גָלוּתָא קַדְמָאָה, דְּאִתְּמַר בֵּיהּ וְיוֹנָה יָרַד אֶל יַרְכְּתֵי הַסְּפִינָה, וְדָא הוּא (בראשית מו ד) אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה, כְּמָה דְאוּקְמוּהוּ בְּכָל אֲתַר דְּגָלוּ יִשְׂרָאֵל שְׁכִינְתָּא עִמְּהוֹן, קִלְקְלוּ יִשְׂרָאֵל עוֹבְדֵיהוֹן, בֵּיהּ זִמְנָא אִתְּמַר בְּהוֹן (שמות א ח) וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם, וְדָא פַּרְעֹה, עֲלֵיהּ אִתְּמַר וַיְמַן יהו''ה דָּג גָּדוֹל לִבְלוֹעַ אֶת יוֹנָה, דְּבָעָא לְבַטְלָא יִשְׂרָאֵל מֵעָלְמָא, הֲדָא הוּא דִכְתִיב (שם כב) כָּל הַבֵּן הַיִּלּוֹד הַיְאוֹרָה תַּשְׁלִיכוּהוּ, לְקִבְּלֵיהּ וַיְמַן יהו''ה דָּג גָּדוֹל לִבְלוֹעַ אֶת יוֹנָה, לְקַטְלֵיהּ, לִבְלוֹעַ יוֹנָה לָא כְּתִיב, אֶלָּא לִבְלוֹעַ אֶת יוֹנָה, אֶת אָתָא לְרַבּוֹת רַעִִיָא מְהֵימְנָא דְעָתִיד לְאִתְיַיהֲבָא אוֹרַיְיתָא עַל יְדֵיהּ, דְּאִיהִי מֵאַלֶּ''ף וְעַד תָּי''ו, כָּל אִלֵּין גִּלְגּוּלִין עַל יְדֵיהּ הֲווֹ, וְדָא אִיהוּ דָּג גָּדוֹל, דְּאִתְּמַר בֵּיהּ (יחזקאל כט ג) הַתַּנִּין הַגָּדוֹל, אִיהוּ דָּג מִצְרָיִם, וּבַת זוּגֵיהּ דָּגָה (יונה ב ב) וַיִּתְפַּלֵּל יוֹנָה אֶל יהו''ה אֱלֹקָי''ו מִמְּעִי הַדָּגָה, מָאן מְעִי הַדָּגָה אִלֵּין מִצְרָאֵי.

[The men wanted to return to the land (Jonah 1:13) in teshuvah and "were not able because the sea" which is the decree of judgment "was growing more and more stormy around them"] At that moment, "Ad-nai appointed a great fish to swallow Jonah/Yonah/the dove" (Jonah 2:1) - This is the first exile, about which it is written "and Jonah went down to the bowels of the ship" (Jonah 1:5). And this is "I will go with you to Egypt" (Gen. 46:4), as we maintain "in every place that Israel was exiled the Shechinah was with them" (see Zohar 2:7a and Megillah 29a). In that time (of the first exile) it was said about them (Israel) "And a new king arose in Egypt" (Ex. 1:8) and this is Pharaoh, about whom it is written "Ad-nai appointed a great fish to swallow Jonah", since he wanted to erase Israel from the world, as it is written "every son that is born you will throw into the Nile" (Ex. 1:22), similarly "Ad-nai appointed a great fish to swallow Jonah" to kill him. It is not written "to swallow Jonah" but "to swallow ET Jonah" and the particle ET is there to include the Faithful Shepherd [Moshe] who would bring Torah in his hands, which is from ALEF to TAV, and all reincarnations were in his hands, and this is the great fish, about which it is written "the great serpent" (Ezekiel 29:3), which is the fish of Egypt and its partner is Dagah (Jonah 2:2) and "the bowels of the Dagah" are Egypt.

~ Jonah, whose name can be translated as Dove, is seen in this text as a symbol for Israel, which is also called Dove elsewhere (Songs 1, 2, 5; Psalms 68).

~ How does the Tikkunei HaZohar connect Jonah with the exile in Egypt?

~ Who is Jonah in this re-reading, and who is the fish?

~ Think about the story of Jonah. What does it teach about awareness and knowledge? How does connecting Jonah, Israel and Moshe reinforce that idea?

(א) וְאַחַ֗ר בָּ֚אוּ מֹשֶׁ֣ה וְאַהֲרֹ֔ן וַיֹּאמְר֖וּ אֶל־פַּרְעֹ֑ה כֹּֽה־אָמַ֤ר ה' אֱלֹקֵ֣י יִשְׂרָאֵ֔ל שַׁלַּח֙ אֶת־עַמִּ֔י וְיָחֹ֥גּוּ לִ֖י בַּמִּדְבָּֽר׃ (ב) וַיֹּ֣אמֶר פַּרְעֹ֔ה מִ֤י ה' אֲשֶׁ֣ר אֶשְׁמַ֣ע בְּקֹל֔וֹ לְשַׁלַּ֖ח אֶת־יִשְׂרָאֵ֑ל לֹ֤א יָדַ֙עְתִּי֙ אֶת־ה' וְגַ֥ם אֶת־יִשְׂרָאֵ֖ל לֹ֥א אֲשַׁלֵּֽחַ׃

(1) Afterward Moses and Aaron went and said to Pharaoh, “Thus says ה', the God of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.” (2) But Pharaoh said, “Who is ה' that I should heed him and let Israel go? I do not know ה', nor will I let Israel go.”

(ו) לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵל֮ אֲנִ֣י ה' וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃ (ז) וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹקִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י ה' אֱלֹ֣קֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם׃

(6) Say, therefore, to the Israelite people: I am ה'. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. (7) And I will take you to be My people, and I will be your God. And you shall know that I, ה', am your God who freed you from the labors of the Egyptians.

~ Knowing God, and expanding that awareness will be a theme from Shemot/Exodus throughout the arrival to the land, in Deuteronomy.

~ How do you understand the play/tension between knowledge/awareness and freedom?

Hanan asks Daddy if “trusting life” means we’re supposed to simply “let whatever happens, happen.” Daddy counters:

DADDY: No! I never said faith was passive. On the contrary! Faith is active! That’s the point! Faith is experienced through life. It’s about delving into the experience of life….Faith is our ability to trust life while taking the next step.

Judaism is an experiential religion which requires active “doing,” as opposed to simply “believing.” In order to identify as a Jew, one must engage with the mitzvot (מצבות, “commandments”), and while there are numerous ways to do so, a mitzvah is ultimately only fulfilled through action. Jewish concepts and ideas come to life through behavior. Similarly, Hanan’s father tells him that faith cannot be passive. [Hanan Harchol]

~ How does knowing and not-knowing play/are in tension with faith?

~ Is trusting the same as knowing? How or how not?

עוד נקרא בן חורין ופי' הטעם בזהר בפרשת לך (דף צ"ו) שהוא יונק משני חורין הבינ' והחכמ' בהיותם יחד. ונקרא בן חירות שהוא לשון יחיד בהיותו יונק מן הבינ' לבדה בסוד יובל:

And one can be called "ben chorin" [free person], and the explanation in the Zohar (Lech Lecha, Zohar 96a) is that such a person feeds from two parents [chorim], which are Understanding [Binah] and Wisdom [Chochmah] as they are together. And one is called "ben cherut" [freedom's person] which is an expression of the singular, while one feeds only from Understanding [Binah], in the secret of Yovel.

עוד פי' שם שנקרא בן שמן והוא כמו בן חורין שהוא יונק מן השמן העליון שהוא השפע הנשפע מן הימין בתגבורות החכמה על הבינה. וזה חילוק שבין בן חורין לבין בן שמן. כי החורין הוא בהיות גוברת הבינה ולכן כלם בסוד רחמי הבינה שהיא חירות. ושמן בהיות גובר החכמה על הבינה כי מן הימין הוא סוד השמן:

Another explanation of why one can be called "ben shemen" [son of oil] and it is similar to the "ben chorin" in that one feeds from the Higher Oil, which is the Flow, and flows from the right side, which is the reinforcement of Wisdom [Chochmah] over Understanding [Binah]. And this is the difference between "ben shemen" and "ben chorin": 'chorin' is while Understanding governs, and therefore all is being included in the secret of the Mercies of Understanding [Rachamey HaBinah], which is freedom. And oil is when Wisdom governs over Understanding, since from the right is the secret of oil.

עוד נקרא בן בית לבינה. שהיא בית לחכמה. ושם היה משה מרכבה ומסטרא דילה נקרא בן בית וזהו בחינת הדעת:

And one can also be called "the son of the house of Understanding" [ben bait leBinah], which is the house of Wisdom. And there Moshe was the chariot, and from that side he was called "son of the house" - and this is the aspect of Awareness.

~ What is to be free, according to Moshe Cordovero?

~ When in our morning prayers we thank God for "making me a ben chorin" what are we saying?

~ Moshe Cordovero (1522-1570), also referred to as RaMaK, was a leading kabbalist who lived and taught in Tsfat. His best-known work, Pardes Rimmonim, is a systematization of various school of kabbalistic thought.

(ג) וַֽיְעַנְּךָ֮ וַיַּרְעִבֶ֒ךָ֒ וַיַּאֲכִֽלְךָ֤ אֶת־הַמָּן֙ אֲשֶׁ֣ר לֹא־יָדַ֔עְתָּ וְלֹ֥א יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן הוֹדִֽיעֲךָ֗ כִּ֠י לֹ֣א עַל־הַלֶּ֤חֶם לְבַדּוֹ֙ יִחְיֶ֣ה הָֽאָדָ֔ם כִּ֛י עַל־כׇּל־מוֹצָ֥א פִֽי־ה' יִחְיֶ֥ה הָאָדָֽם׃

(3) [God] subjected you to the hardship of hunger and then gave you manna to eat, which you did not know nor your ancestors had ever known, in order to make it known to you that a human being does not live on bread alone, but that one may live on anything that ה' decrees.

וְזֶה בְּחִינַת 'לֶחֶם מִשְׁנֶה' שֶׁל שַׁבָּת בְּחִינַת תְּשׁוּבָה עַל תְּשׁוּבָה הַנַּ"ל. כִּי עִקַּר לֶחֶם מִשְׁנֶה נִמְשַׁךְ מֵהַמָּן שֶׁיָּרַד בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם וּבְשַׁבָּת לֹא יָרַד כְּלָל. כִּי הַמָּן הוּא בִּבְחִינַת דַּעַת בְּחִינַת משֶׁה כְּמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל (בְּסִימָן נו), וְזָכוּ יִשְֹרָאֵל בִּזְכוּת משֶׁה שֶׁבַּיּוֹם הַשִּׁשִּׁי יָרַד לֶחֶם מִשְׁנֶה בִּשְׁבִיל שַׁבָּת, וּבְשַׁבָּת לֹא יָרַד כְּלָל. כִּי בְּכָל שֵׁשֶׁת יְמֵי הַמַּעֲשֶֹה שֶׁיֵּשׁ בָּהֶם בֵּרוּרִים יָרַד לָהֶם הַמָּן דְּבַר יוֹם בְּיוֹמוֹ כְּפִי הַבֵּרוּר שֶׁל אוֹתוֹ הַיּוֹם. וְזֶה בְּחִינַת תְּשׁוּבָה שֶׁל הַהֲמוֹן עָם, כִּי עַל-יְדֵי הַתְּשׁוּבָה מְבָרְרִין הַטּוֹב מִן הָרַע, הַכָּשֵׁר מִן הַפָּסוּל וְכוּ', שֶׁזֶּהוּ בְּחִינַת הַבֵּרוּר שֶׁנַּעֲשָֹה בְּכָל יוֹם מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶֹה, שֶׁהֵם כְּנֶגֶד שִׁשָּׁה סִדְרֵי מִשְׁנָה, שֶׁהֵם בְּחִינַת כָּשֵׁר וּפָסוּל, אָסוּר וּמֻתָּר, טָמֵא וְטָהוֹר. וּבַיּוֹם הַשִּׁשִּׁי יָרַד לֶחֶם מִשְׁנֶה, זֶה בְּחִינַת תְּשׁוּבָה עַל תְּשׁוּבָה שֶׁל הַהֲמוֹן עַם, עַד שֶׁנִשְׁלַם תְּשׁוּבָתָם בִּשְׁלֵמוּת, וּבְשַׁבָּת לֹא יָרַד הַמָּן כְּלָל, רַק אָז אוֹכְלִים הַלֶּחֶם מִשְׁנֶה שֶׁל יוֹם הַשִּׁשִּׁי, שֶׁהוּא סוֹד עֹנֶג שַׁבָּת. כִּי אָז אֵין בֵּרוּר וְאֵין טוֹרְחִין אָז בְּהַמְשָׁכַת הַשֶּׁפַע בְּגַשְׁמִיּוּת כְּפִי הַבֵּרוּר, רַק אָז צְרִיכִין לֶאֱכֹל סְעוּדַת שַׁבָּת לְהִתְעַנֵּג עַל ה' בְּלֶחֶם מִשְׁנֶה שֶׁהוא בְּחִינַת תְּשׁוּבָה עַל תְּשׁוּבָה שֶׁל גְּדוֹלֵי הַצַּדִּיקִים בְּחִינַת משֶׁה שֶׁהוּא בְּעַצְמוֹ בְּחִינַת הַמָּן בְּחִינַת הַדַּעַת, שֶׁכָּל תְּשׁוּבָתוֹ הוּא רַק עַל הַשָֹּגָה הַקּוֹדֶמֶת כַּנַּ"ל. כִּי בְּשַׁבָּת אֵין בֵּרוּר, אֲבָל עֲלִיַּת הָעוֹלָמוֹת עִקְּרוֹ הוּא בְּשַׁבָּת כַּמּוּבָא בַּכַּוָּנוֹת. וְזֶה הָיָה צָרִיּךְ אָדָם הָרִאשׁוֹן שֶׁעֲדַיִן לֹא נִתַּן בּוֹ יֵצֶר-הָרָע וְלֹא הָיָה צָרִיךְ בֵּרוּר שֶׁלָּנוּ, רַק הָיָה צָרִיךְ לְהַעֲלוֹת הָעוֹלָמוֹת כַּמְּבֹאָר בַּכַּוָּנוֹת הַרְבֵּה בָּזֶה. וְזֶה עִקַּר קְדֻשַּׁת שַׁבָּת שֶׁזּוֹכִין לָזֶה גְּדוֹלֵי הַצַּדִּיקִים, שֶׁזֶּהוּ בְּחִינַת תְּשׁוּבָה עַל תְּשׁוּבָה בִּשְׁלֵמוּת בֶּאֱמֶת כַּנַּ"ל, כִּי כְּפִי תְּשׁוּבָתוֹ כֵּן הוּא עֲלִיַּת הָעוֹלָמוֹת הַתְּלוּיִים בּוֹ. וְעַל-כֵּן בֶּאֱמֶת עִקַּר לֶחֶם מִשְׁנֶה בְּחִינַת מִשְׁנֶה תּוֹרָה זוֹכִין הַצַּדִּיקֵי אֱמֶת הַנַּ"ל, רַק גַּם אָנוּ מְחֻיָּבִים לִבְצֹעַ עַל לֶחֶם מִשְׁנֶה זֵכֶר לַמָּן, כִּי אָנוּ מַמְשִׁיכִין בְּחִינַת לֶחֶם מִשְׁנֶה בְּחִינַת תְּשׁוּבָה לְפִי עֶרְכֵּנוּ עַל-יְדֵי כֹּחַ גְּדוֹלֵי הַצַּדִּיקִים שֶׁזּוֹכִין לְלֶחֶם מִשְׁנֶה בְּחִינַת תְּשׁוּבָה בְּכָל פַּעַם עַל הַשָֹּגָתוֹ הַקּוֹדֶמֶת וְכַנַּ"ל, כִּי כְּבָר מְבֹאָר לְעֵיל שֶׁעַל-יְדֵי אֵלּוּ הַצַּדִּיקִים שֶׁהֵם עִקַּר בְּחִינַת קְדֻשַּׁת שַׁבָּת שֶׁכֻּלּוֹ תְּשׁוּבָה שֶׁל עוֹלָם הַבָּא, שֶׁהוּא עַל הַהַשָֹּגוֹת כַּנַּ"ל, עַל-יָדָם יָכוֹל כָּל אֶחָד לִזְכּוֹת לִתְשׁוּבָה אֲפִלּוּ הַגָּרוּעַ שֶׁבַּגְּרוּעִים. כִּי בְּכָל פַּעַם שֶׁהַצַּדִּיקִים הַנַּ"ל עוֹשִים תְּשׁוּבָה עַל הַשָֹּגָתָם הָרִאשׁוֹנָה וּבָאִים לְהַשָֹּגָה יְתֵרָה עַל-יְדֵי זֶה מַשִֹּיגִין גְּדֻלַּת חֲסָדָיו בְּיוֹתֵר, שֶׁעַל-יְדֵי זֶה מַגְבִּיהִין הַשְּׁפֵלִים בְּיוֹתֵר וּמַכְנִיסִים גַּם בָּהֶם בְּחִינַת בְּקִיאוּת הַנַּ"ל שֶׁיִּזְכּוּ לְעֵת עַתָּה לְקַיֵּם וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, וְגַם מִמְּקוֹמָם יַמְשִׁיכוּ עַצְמָן לַה' יִתְבָּרַךְ בְּכָל מַה שֶּׁעוֹבֵר עֲלֵיהֶם, וְיִצְעֲקוּ וְיִתְפַּלְּלוּ לַה' יִתְבָּרַךְ תָּמִיד בִּכְלוֹת הַנֶּפֶשׁ, בִּבְחִינַת מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי (יוֹנָה ב), בְּחִינַת צָפוּ מַיִם עַל רֹאשִׁי אָמַרְתִּי נִגְזָרְתִּי קָרָאתִי שִׁמְךָ ה' מִבּוֹר תַּחְתִּיּוֹת עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם (אֵיכָה ג) שֶׁיִּזְכּוּ לִתְשׁוּבָה שְׁלֵמָה וְכוּ' כַּנַּ"ל. וְכָל זֶה הוּא בְּחִינַת קְדֻשַּׁת שַׁבָּת שֶׁמְּקַבֵּל כָּל אֶחָד מִגְּדוֹלֵי הַצַּדִּיקִים הַנַּ"ל שֶׁהֵם בְּחִינַת משֶׁה בְּחִינַת שַׁבָּת דְּכֻלְהוּ יוֹמֵי וְכַנַּ"ל:

And this is the aspect of "lechem mishneh" (double portion of bread) of Shabbat: the aspect of teshuvah, as explained. This is because the essence of the lechem mishneh is the continuation of the manna that fell on the sixth day , a double portion, and on Shabbat nothing fell at all. This is because the mannah has the aspect of awareness, as our teacher z"l said (see siman 56) and Israel merited in the merit of Moshe that on the sixth day a double portion for Shabbat, and on Shabbat nothing fell. This is because in the six days of the week, in which there are clarifications, the manna fell, the portion for each day on that day, according to the clarification of that day. And this is the aspect of teshuvah of most of the people - it is through teshuvah that they clarify good from bad, fit from unfit and so on. And this is the aspect of the clarification that is done in each of the six days of action, which correspond to the six orders of the Mishnah, which are the aspect of fit and unfit, forbidden and permitted, pure and impure. And on the sixth day the double portion fell, and this is the aspect of teshuvah on the teshuvah of the most of the people, until their teshuvah was completed in its fullness. And on Shabbat the mannah would not fall at all, we then eat the double portion of the sixth day, which is the secret of "oneg shabbat" (enjoying Shabbat). Because then there is no clarification, we do not exert effort in the continuation of the Flow into physicality according to the clarification - then we only have to eat the Shabbat meal to enjoy [the presence of] Hashem through the double portion, which is the aspect of teshuvah on the teshuvah of the great Tzadikim, which are the aspect of Moshe, who is himself the aspect of Mannah, the aspect of Awareness, because all one's teshuvah is on understanding the past, as explained. On Shabbat there is no clarification, and the essence of reaching the worlds above is on Shabbat, as brought in the kavanot [intentions]. And the First Human, while they had no Impulse to Selfishness [yetzer hara] had no need for clarifications, they only needed to go up the higher worlds, as explained in many kavanot regarding this. and this is the essence of the holiness of Shabbat, which the great Tzadikim merit, which is the aspect of teshuvah on teshuvah, in completeness, in truth, as explained, since according to one's teshuvah is one's ascent to the upper worlds that are connected to one. Therefore, in truth, the essence of double portion [lechem mishneh] is the aspect of the repetition of the Torah [mishneh Torah] which is merited by the true tzadikim as explained. And we, too, are obligated to the double portion in remembrance of the mannah, as we continue the aspect of double portion, the aspect of teshuvah, according to our worth, through the strength of the great tzadikim who merit the double portion, the aspect of teshuvah, in every time on the understanding of the past, as we explained. It was already explained above that through those tzadikim, who are the essence of holiness of Shabbat, which is the essence of teshuvah of the World to Come, which is all understanding, as explained, it is through those tzadikim that any person can merit teshuvah, even the worst of the worst. This is because every time those tzadikim do teshuvah on their first understanding, and come to a deeper understanding, through that they reach greater chesed/lovingkindness, and through this they raise the fallen and introduce into them the aspect of depth, so they [see that] have merited at this moment to be "if I descend to Sheol, You are there too" (Psalms 139:8) and that also in their place they have drawn themselves to the Blessed Holy One in everything that happened to them, and they have screamed and prayed to the Holy Blessed One with all the desire of their souls, in the aspect of "from the belly of Sheol I called" (Jonah 2:3), in the aspect of "Waters flowed over my head; I said: I am lost! I have called on Your name, O Ad-nai, from the depths of the Pit... until Ad-nai looks down and beholds from heaven (Lamentations 3:50-56, note inverted order) - so they will merit complete teshuvah, as explained above. And all this is in the aspect of the holiness of Shabbat, that is received by every one of the the great tzadikim as explained, because they are the aspect of Moshe, the aspect of Shabbat, which is all the days, and it is as explained.

~ What is the "double portion" of Shabbat?

~ How does Reb Nachman of Bratzlav explain the "double portion" of Shabbat? how does he explain "oneg Shabbat", the enjoyment of Shabbat?

~ How hopeful is this about humanity?

~ Likutei Halachot was written by R. Nathan Sternhartz of Nemirov (1780–1845), and follows the order of topics in the Shulchan Aruch, explaining them in the light of Breslov teachings. Reb Nathan is the one responsible for preserving Reb Nachman's teachings by recording, publishing and disseminating them.

“Maduah, the first word for why, has as its most essential root the word for knowledge, Da (dalet-ayin). The aspect of knowledge, Da’at, one of the ten sefirot, is to integrate and unify the higher aspects of wisdom and understanding, the two previous sefirot, and to unify them in a practical and logical manner. Maduah represents a question dealing with a more concrete, practical and logical search for immediate answers.”

Pharaoh’s question to the midwives about why they haven’t carried out the order to kill the newborn Jewish males is not about their intent or motivation. He wants to know “why isn’t the job getting done, what’s holding things up?” The midwives’ response is logistical: “Because the Hebrew women are unlike the Egyptian women, for they are experts; before the midwife comes to them, they have given birth.” (Exodus 1:18-19) Pharaoh, who fancies himself a god, never considers that the midwives would willfully disobey him. He does not ask them for what purpose or reason they are not doing as commanded. Yet we are told in the preceding verse that there was a purpose – “the midwives feared G-d and they did not do as the king of Egypt spoke to them, and they caused the boys to live.” (Exodus 1:17) The maduah question is asked and answered, while the lamah question is never asked, but is answered. And both answers are true.

Moshe’s expression of wonder at the burning bush not being consumed is also about seeing something happen that is outside his experience. “He saw and behold! the bush was burning in the fire but the bush was not consumed.” Moshe thought, “I will turn aside now and look at this great sight – why (maduah) will the bush not be burned?” (Exodus 3:2-3) This example specifically mentions “looking” and “sight.” How might the letter ayin, which literally means “eye” and is the last letter in the word maduah (mem-dalet-vav-ayin) be connected with Moshe’s question?

We gather the most information through sight and we judge situations, people, and our environment from what we observe. How things appear is so significant that it guides us in Jewish law. We are taught to refrain from behaving in ways that may in fact be right, but look wrong. This concept is called “ma’arit ayin,” how it looks to the eye, and is considered a legitimate spiritual concern.

What our eyes see guides the rest of our body. Like Moshe we “turn aside” when we see something. The mitzvah of tzitzit (fringes on the tallit) is to look at them in order to remember God and the commandments as we walk in the world. What do we see in the world? We see tremendous variation. The letter ayin (eye) equals 70 and is connected to many ideas of variation and multiplicity.

Our tradition teaches us that there are 70 primary nations in the world and 70 languages. There were 70 descendants of Jacob who went down to Egypt. Later in the book of Shemot we will read of the 70 elders. The Torah itself is considered to have “70 faces”. All of these 70s speak to variation of one thing, be it nations, languages, elders, descendants, etc. — almost a refraction of something that has oneness at its center.

Perhaps maduah is about exploring the variation and multiplicity in our world — nations, languages, opinions, and individuals, and seeing that God has created a world with many dimensions. It would be easy to conclude that all of these dimensions equaled fragmentation, that there was no underlying unity. Just as seeing with our “ayin,” our eye is not limited to taking in optical impulses, but rather involves the brain which organizes and interprets what the physical eye sees, so too, we need a way to understand what we observe.

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