Shmos Selections from Rabbi Baruch Epstein

8/14/2019 Shmos Selections from Rabbi Baruch Epstein

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PARSHAS SHMOSSELECTIONS

From Rabbi Baruch HaLevi Epstein

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A slight difficulty to the opinion that it was not a new King, is why the verse says , which implies thatnow but not previously. One answer could be that he stood up against the Jews, which he had notdone previously.

Another possible answer could be that it was a new person that became king, but now was from the same

family line that used to rule, in contrast to the immediately previous king that was from a completelydifferent family dynasty.One should know that certain sources relate that Yosef became the king in Egypt. Yosef was 30 years old

when he became viceroy. He remained in this position for 40 years. Then, after the death of thatParoh, Yosef became king in Egypt for 40 years (until his death at 110 years old). Thus, a new Parohretuned the kingship back to the Egyptian lineage (thus new and old at the same time).

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/Yocheved and her daughter Miriam; or, Yocheved and her (future) daughter-in-law Elisheva. This is a

received tradition of Chazal, even though many try to find an allusion in the verse. Due to the veryyoung age of Miriam and Elisheva, they must have only been an assistant to Yocheved.

Also, know that a Medrash lists two converts named Shifra and Puah. If so, the words canbe interpreted to mean they were midwives for the Hebrew mothers.

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Each explanation of the verses meaning reflects that Chachams method of explanation

Gives explanation to the name that the parentsgave to the child was his name

(light-clear)

Since they prophesized that this baby would savethe Jews, two Holy letters were added to the name

was his name ' Contains HaShems name

Explains according to the intent of the verse thatspiritual light came into the house

Allusion to prophetic

powers (comforted)

Good only said on a matter that is complete andfitting (not said 2nd day of Creation)

Born circumcised (seeking completeness)

Not a concept of seeing () by Yocheved, butof knowing and strong feeling

House filled up with light (wisdom)

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Most explain that Bas Paroh called the child Moshe. But this is difficult for three reasons. One, whydont we call him by the name that his parents gave him, or at least provide a direct mention of thatname? We find an entire story about Moshes birth, yet no mention of the name his parents provided.Two, we find in the Medrash that Paroh does not know Lashon HaKodesh (Hebrew); then how canwe expect his daughter to know Hebrew? Three, if the name Moshe was the allusion by Bas Parohthat she drew the child from the water, then according to grammar, the proper wording should be.( (she drew him out (I drew him out) and not

Therefore, it is possible, that the she called his name Moshe refers to his mother, Yocheved. Yochevedcalled the child this Hebrew name (she drew him out of the water) in front of Bas Paroh, at thesame time explaining the Hebrew, in order to thank Bas Paroh for saving her child.

, - - - The verse does not explain the special attribute of milk and honey that the land of Israel is praised by

these items. Especially since the land does not directly produce these items.It is possible to explain that the praise results from the special concept that these items are permitted to be

eaten at all. These items come from a source that is not permitted (milk comes from blood and honeycomes from bees). Nevertheless, the Torah permits these items to be eaten. Therefore, the Land ispraised by these items to indicate the uniqueness of the Land which expresses the values of Torah.

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Why was the actual servitude in Egypt less than 400 years as stated by the Covenant between the Parts?Briefly, HaShem divided the time of servitude in a strange land into two parts. One part was the 210years in Egypt, and the other part was a 190 years that is set aside for servitude in the future. Or, wecould explain that in the merit of the Avos, HaShem shortened the time of actual servitude.

Both views are expressed in this verse. Moshe requests guidance in how to answer the Jews when theyask how did 400 years become shortened to 210. G-d answers that I will be that I will be meaning Iwill be with them in this Galus and I will be with them in a future Galus.

Moshe then asks why am I making known to them about another Galus, is it not enough with this one?And G-d answers, tell the Jews that I will be that sent me (Moshe) to you (the Jews). Moshe then

wants to know how he will answer why the Galus has been shortened. And G-d says to tell them thatthe G-d of your fathers sent me, which answers that the merit of the Avos caused a shortening of theyears of servitude.

, How are these words a sign that this is the person that is to redeem the Jews? Anyone could say these

words? A doubled word indicates a quickness to occur (like Yosefs interpretation of Parohs doubleddream). Thus, the key to the correct identity of the actual redeemer would not only the he would saythese key words, but also he would act quickly, and afterwards signs would appear that theredemption is to occur very soon, just as actually occurred with Moshe.

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" The custom is to say aloud the 13 Attributes of Mercy. The only source is written in Pirkei dRabbi

Eliezer (end of siman 46) that Moshe cried out in a loud voice HaShem, HaShem, etc. However, noreason is advanced for this custom.

In general, our custom is not to call loudly in prayers, as evidenced from Chanas prayers (Shmuel 1,1)that her lips moved but no sound was heard. Also, the Gemara (Berachos 24b) mentions that one whoraises ones voice during prayers is from those that lack faith (as if G-d could only hear if one isloud).

Even though we say in our prayers , this is not meant to imply that our prayers are loud in orderto be heard. Rather, the implication is that our prayers should be received and accepted, similar to theverse (Shmos 3, 18) , that our words should be accepted. When the Chumash intends to

emphasize an audible sound, then the word is expressed with an adjective, such as found in thefollowing: , , . Therefore, doesnt (necessarily) mean loud.

The applicable source for saying aloud the 13 Attributes is from Berachos 32a. The Gemara asks why theverse (in the saying of the 13 Attributes) begins (and not that Moshe prayed). The word teaches that Moshe stood up and prayed until the point that he reached , which means the fieryessence. And when a person feels a burning heart one raises ones voice and cries out. Thus, Mosheraised his voice when he said the initial 13 Attributes. Thus, when we wish to call out for mercy weattempt to emulate Moshe and also say also the 13 Attributes.

What does this second request add that is not already included in the previous listed request of

? They seem to say the same general concept regarding those that died for the sake of sanctifying the Name of G-d. Why the need to say the request twice?

However, we can distinguish between the two requests, with the understanding that the second requestadds to the first request.

The word indicates the killing of a individual, for example, , ) ), and manyother places. In contrast, the term indicates spilling the blood of a crowd. Thus, the latter termindicates a wider and more dreaded form of killing.

Thus, in our requests, we say if it is not enough to be answered for the sake of individuals that were killed,then our request should be answered for the sake those killed in large groups (such as the 10 Martyrs).

In all places where Matzah and Marror are mentioned, Matzah is always mentioned first. However,

Marror is a sign of servitude (that the Egyptians embittered their lives). Whereas, Matzah is a sign ofthe period of Redemption, which occurred after the enslavement. Why is Matzah mentioned first?

This can be explained that HaShem wished to shorten the time of the Exile. He accomplished this goalby intensifying the bitterness of the slavery. Thus, the concept of the Redemption (expressed byMatzah) actually preceded the embitterment of the slavery.

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( ,)Zevachim 102a states that Moshe requested status of a king but HaShem did grant it to him.The word indicates kingship. The Medrash on Rus (2,14) alludes to us that the kingship of

Dovid would come forth from Rus. This is also referenced regarding Dovid in Shmuel II (7,18)., HaShem brought him to Kingship

( , )One opinion expressed in the Gemara (and mentioned in Rashi on this verse) explains that the Egyptian

King did not actually die. Rather, he became a Metzora which are considered as if dead. And

became a new king after recovery.To understand this concept, refer to Koheles 8,8, (and there is no kingship in the dayof ones death). In the Medrash, Rabbi Levi states that close to 52 times it is written King Dovid.Yet, when Dovid was on his deathbed, it is written (and not King Dovid). That when oneis close to death, one is no longer called King, since rulership does not exist on the day of onesdeath.

Therefore, how could verse state that the Egyptian King died (should have stated that Pharoh died)? Thus,the verse must be referring to the King continued to be King but was in a state that resulted in atemporary vacancy and then resumed the Kingship as if new.

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Shmos Selections from Rabbi Baruch Epstein