Parsha Notes Ki Tisah 5771

Before we start, a quick lunchtime poll [*]: how many of you refer to the parsha of the week as Ki Sisah? Follow up: How many of you snarl your faces into a wicked grimace and harumph audibly about the "modern Jews" when you hear someone say Ki Tisah? Just curious.

* Please get the reference.

External Parallels
(1) Robert Alter says that it was a common belief in Mesopotamian cultures that it was dangerous to be counted. This ancient fear survives today among the Orthodox. It also explain why, in Ex 30:11 ff each man had to give a half-shekel as a "ransom for his life" [=kofer nefesh] during the census that opens the parsha.

(2) Many Mesopotamian cultures used a golden icon as footstool or throne for an invisible diety. The golden calf is thought to have been something like this. (So, by the way, are the cherubim. See, e.g., Isaiah 37:16 "O LORD Almighty, God of Israel, enthroned upon the cherubim...")

(3) In the ANE smashing tablets upon which a binding agreement had been written was a legal way of abrogating the agreement. This is what Moshe does with the 10C. (Alter)

Internal Parallel
(1) In Exodus 11 we're told "That man Moshe had become very great", and the people are told to "borrow" gold and silver ornamentals. In Exodus 32, the people worry out loud about the fate of "That man Moshe" just before Aaron takes their golden earings.

(2)When the calf is ready, the people declare: "These are your gods, O Israel, who have brought you up from the land of Egypt!" These words are precisely what Jeroboam says five centuries later when he establishes golden claves in Dan and Bethel (I Kings 12:2‑33)

(3) Aaron and Jeroboam both had sons who died under unusual circumstances. Aaron's sons are called Nadav and Avihu; Jereboam's sons are Nadav and Aviya. (Scholars say Avihu and Aviya are the same name.)

(4) The Israelites were forced to drink water into which the pulverized calf had been sprinkled. This corresponds to the Sota ritual, with Israel playing the role of the adulterous woman. The fact that the water was likely water Moshe had earlier provided for them miraculously only compounds the irony (Richard Elliot Friedman) Also, the verse later says that Aaron "let the people loose" using a verb (parau'a) that relates to letting loose long hair (as was done to the Sota.)

(5) When Aaron defends himself saying he "threw" the gold into the fire, he's employing the same verb the Torah used to describe how Moshe cast down the tablets.

(6) The tribe of Levi gathers for a massacre; their namesake did the same against the males of Shchem.

Forgotten Rambam
The 13 attributes start with a repetition, with God's name being said twice: וַיַּעֲבֹ֨ר יְהוָ֥ה עַל־ פָּנָיו֮ וַיִּקְרָא֒ יְהוָ֣ה יְהוָ֔ה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־ חֶ֥סֶד וֶאֱמֶֽת׃ [= "And the LORD passed by before him and proclaimed The LORD The LORD God merciful and gracious longsuffering and abundant in goodness and truth."] Rambam reads it And the LORD passed by before him and the Lord proclaimed "The LORD is a merciful God..." [See? No duplication.]

Erroneous Midrash
Exodus 32:15 says the Ten Commandments "were written on both their sides,” Rav Chisda [BT Shabbat 104a.] says that the writing of the tablets was cut completely through the tablets, so that it could be read from either side. Archeological discoveries of tablets indicate, however, that it was not unusual for stone tablets to have inscriptions on either side.

Themes
The low point of Aaron's career is when the great compromiser comprises once too often before the sin of the golden calf when he seeks to delay, and to find a kosher way of satisfying the demand. Moshe, otoh, is blunt and direct, the very opposite sort of man. The low point of his career comes when he angrily strikes a rock he should have spoken to. (Shmuel Goldin)

Mystery
What does Moshe mean when he asks to be removed from Gods book?

Why did Moshe break the tablets? Rashbam says he grew weak, and lost control of them; Mesech Chachma says he did it deliberately to make a point.

Anomaly
The verse says Aaron saw something... but doesn't say what it was. The Peshitta solves the problem one way, and seems to take into account the midrash, too. 

What about the Golden Calf?

• How did Aaron make it?
• What was the role of the sorcerers?
• Calf loose ends
• What do ancient and modern interpreters say about the calf?
• How does your baal koreh read about it?

Midrashic Pun
The verse says Moshe "lagged" [in coming down the mountain] with the word boshesh; in the midrash this becomes "ba shesh" i.e the sixth hour of the deadline day had com; therefore the people had reason to wonder if Moshe would ever return.

Number games
During the discussion of shabbos in Ex 31:13-17 the word shabat appears 7 times (once as shabaton) and the verb "to keep" three times.

At the end of the parsha, the verb "spoke" is used 7 times. These are the passages describing Moshe's conversations his God, and how he delivered God's messages to the people.

Poetic structures
The whole short discussion of shabbos in Ex 31:13-17 is chiastically structured (Yitzchak Avishur)

Moshe's words upon returning from the mountain also have a poetic sense. They scan, and there is an intensification of the noun. אֵ֥ין קֹול֙ עֲנֹ֣ות גְּבוּרָ֔ה וְאֵ֥ין קֹ֖ול עֲנֹ֣ות חֲלוּשָׁ֑ה קֹ֣ול עַנֹּ֔ות אָנֹכִ֖י שֹׁמֵֽעַ׃ [=Not the sound of crying out in triumph / and not the sound of crying out in defeat. A sound of crying I hear.] (translation's is Alters. Others have it as a "sound of singing" that Moshe hears.

Anthropomorphisms
(1) The literal meaning of the last phrase in Exodus 31:17 is "and on the seventh day He ceased and caught his breath" [=וּבַיֹּום֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ]

(2) In Ki Tisah God also hulks out, angrily threatening to destroy the people and, per the Ibn Ezra, he cancels the Tabernacle construction project when he refuses to dwell in their midst (Moshe has to leave the camp to speak to him at the end of the sedra.)

(3) God also covers Moshe with his hand, shows him his backside, and speaks to him "face to face, as a man speaks to his fellow."

Great moments in Parshanut
In which the Rashbam calls Jerome a moron

• Search for more information about THE PARSHA at 4torah.com

Parsha Notes Mishpatim 5771

Boring, boring, boring. That's both a review of this snoozer of a parsha and a warning about the notes you're about to read. Caveat lector.


What every Jew should know:
According to Rashi, all Moshe wrote down in Exodus 24:1 was: Genesis until the Revelation, and the following laws: Shabas, honoring parents, the red cow, the civil laws, and the Seven Noachide laws [DB: What about gid hanasheh] This is despite the Torah claiming (ibid) that what he wrote down was "all the words of God" [=kol divrei]

Crux Alert
When a slave wishes to remain with his master after his term is up, the verses call for him to be taken to "the elohim. and make him approach the door or the doorpost..." Though the Rabbis read elohim as judges, the word most often means "gods"; indeed ANE scholars have discovered that it was once common for household idols to be kept at the doorpost; moreover, oaths or other declerations relating to the household would take place in front of them. For my money this is the most troubling crux in the whole Torah. Read more See also 22:4

External Parallels
In 21:10 we're told that a man who takes a second wife can't reduce the first wife's food, clothing or conjugal rights. Very nice, but not so ahead of its time as you might think: There are ANE documents which forbid a husband from diminishing a first wife's food, clothing and oils. (I haven't seen anyone who can convincingly construe the MT's 'onah as "oils")

Much of Mishpatim is frighteningly similar to older ANE law codes, including, but not limited to, the Laws of Hammurabi. At the very least, this strongly suggests that Mishpatim did not develop absent outside influences.

The not-yet created Temple [21:13] is declared a place of sanctuary where accused people may flee. Other ANE cultures also respected this protocol. 

Internal parallels

In Exodus 22, the Torah describes the theoretical complaint of an oppressed widow or orphan in language that echos the terms used to describe the oppression of Israel. These include: Abuse, cry out, and hear their outcry. (Robert Alter) 

At the end of the Exodus, the Israelites go "b'toch" the Sea; when Moshe enters the cloud to receive the law, he is said to go "b'toch" the cloud. (Rashi)

God is said to rest his feet on a "brick" Various commentators link this to the brick-building performed in Egypt.

Postdiction

There are various instances of postdiction or, if you want to be pretentious, vaticinium ex eventu. Exodus 23:28 predicts (according to one reading) that Egypt will soften up the Canaanite kings, and the next verse promises the conquests will take some time "lest the land become desolate [of people] and the animals multiply against you, [so] slowly I will drive them out until you are fruitful." With all due respect to the Hebrew scripture this sounds like a justification for something that has already happened. The author of this particular sentence seems to know that the conquest took two centuries, and is trying to provide a reason for the delay in fulfilling the Divine Promise (in Judges three other reasons are given) and to be blunt this reason isn't very convincing: Are we to believe that an ancient Israelite nation of 3 million (enormous by ancient standards) would have difficulty subduing some wild animals, or that time was needed to become "fruitful?"

Deus ex Machina
The verse tells us (Ex 24:6) that Moshe took "half the blood" without telling us who divided it. Rashi's answer: An angel did it.

Motifs

Dogs are once again presented as the lowest of the low in Exodus 22:30 where we're told to feed carrion to them. Aside: Later rabbinic interpretation holds this practice was instituted as a reward -- the dogs didn't bark during the Exodus, and this is their thank you. Alter says that carrion was fed to the dogs because only something as low as a dog is an appropriate receptacle for such disgusting waste.  

Puzzlements

The narrative at the end is, as Rashi has already noted, out of place. It sounds like a description of the events that occurred before the Torah was given several chapters earlier.  Only, Ramban disagrees. So when did these things actually happen, and why isn't the chronology straightforward?

What exactly is God's hornet?

Who is the angel God promises to send in Ex 23:20? Rashi says its the dark angel Metarton, but this is problematic on philosophical grounds. Others say it was Moshe.


Anomaly

In 21:22 the MT has וכי־ינצו אנשים ונגפו אשה הרה ויצאו ילדיה If men strive, and hurt a pregnant woman with child, so that her child departs from her. Other ancient versions, including the LXX, have "fetus." This is a difference of just few spots of ink.

Political aside (1): This is one of several verses which suggest an authentically authentic Jewish view of abortion is more lenient than the evangelical Christan teachings too many Jews embrace and promote as "Torah-true." Read more about some of the ancient Torah and non-Torah true views of abortion here.

Some speculation resulting from an odd Onkelos translation of Exodus 23:5. The word a'zov, in this verse,  clearly means "assist", but Onkelos seems to think it must mean "leave", and as a result delivers a convoluted translation. Additional speculation there. 

Closed Canon alert

We meet Chur for the second time, and Rashi repeats an embellishes the comment he made on Chur's first appearance as follows: "He was the son of Miriam, and his father was Kalev ibn Jafne, as it says [in Divrei Hayamim] " And Kalev took Efrat, and Efrat bore him Chur" and Efrat is Miriam, as is said in [BT[ Sotah." I don't know why Rashi repeats himself here. I don't know why he makes the longer comment here, and not on Chur's first appearance. And I don't know what compels us to say Efrat was Miriam. On what scriptural peg does this identification hang?

Changed Premises

The Israelite "slave girls" described in this sedra are quite obviously concubines. I'm not sure which is worse.

The vigorous beating of slaves was an acceptable practice. In 21:21 we're told that a master isn't responsible if his slave survives a day or two afterwards, and then dies. Try that today.

In 23:12 a rationale behind Shabbos is provided, which is quote different from rationale given in the Ten Commandments. Here we're told to keep shabbos on humanitarian grounds; there the imperative is theological.

In 23:15 these words appear: וְלֹא־ יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃. As Robert Alter points out, the original form of the word is Yiru but it has been vocalized Yay-rah'oo. It seems as if "you shall not see my face/presence" has been modified to "you shall not appear before my face/presence" -- perhaps, as Alter speculates, to "avoid what looked like excessive anthropomorphism."

In 23:31 the borders of Israel are announced. The country is to stretch from the Red Sea to the Euphrates. This does not correspond to any historical reality.

On 24:10 Rashi says "[The elders] looked and cast a glance [at God]" [= nistaclu v'heytsitsu] His supercommentators say that here "looked" means contemplated, but this seems to me like an attempt to revise Rashi so he is in keeping with later theological doctrines. Had he meant to say "contemplate" wouldn't he have used that word?

The parsha ends with a description of a feast enjoyed by the elders at Gods feet. This is one of a few instances of God being depicted corporeally, and in a way later frowned upon by Jewish philosophers. Here's how the Torah tells it: "Anf [the elders] saw the God of Israel, and beneath his feet was [unclear] sapphire brick, like the heavens.... and they beheld God and ate and drank" If you doubt this statement is scandalous in the light of future Jewish theology, consider how Onkelos evasively rewrites it: "And they saw their sacrifices had been accepted as if they had been eaten and drunk."

Political aside (2): I doubt the Ohr CHayim was a pluralist, but his teaching on "You shall incline after a majority" (Exodus 23:2) is one this pluralist can applaud. Longer treatment here.

Previously
- In defence of pluralism
- Yakkov Menken doesn't know what the word means!
- Hashkofa hating

READER SUBMISSIONS
Mussar
In a dispute between Chovos Halevovos and Ramban regarding necessary levels of hishdadlus, Ramban claims that drosha for (Shemos, 21, 19) V'repe Y'rapei, that God gave permission to man to heal is not meant for "a complete servant," and same goes for money:  for them complete faith is enough. R' Yisroel S'lanter says that this opinion is meant solely for those who have made being a servant their profession (chovshei beis medrash) but not for laymen; the laymen must rely on the opinion of Chovos Halevovos that hishtadlus is required. [from Bob]



Parshanut
What was the Sefer Habrit?
Rashi - Sefer Habrit is Breishit through the Ten Commandments - fits nicely with the accepted drash (na'aseh... venishma) and midrash that Bnei Israel accepted the mitzvot sight unseen. Naarative is out of order - Mosheh only goes up the mountain once.

Ramban - Rashi's explanation is unacceptable because you cannot ratify a brit siigh unseen. Narrative is in order, Moshe goes up the mountain twice and Sefer Habrit is the body of Mishpatim which is a pretty good summary of what they are getting themselves into.

Chizkuni - Sefer habrit is Vaikra  (Behar-Bechukotai). Bnei Israel understand the consequences of the Brit before accepting. Fits best with the Midrash of Hashem holding the mountain over them. [by Yannai Segal]


Reconstructed Rashi
Rashi seems to have been tampered with or lost and reconstructed. Ramban (24:1) brings a glaring problem with Rashi's interpretation of verse 3.  There is also a problem in verse 4. Rashi, following the Mechilta, says that "And moshe wrote down all the words of God" refers to "From Genesis until Matan Torah and...the Mizvos commanded at Marah." Rashi is swallowing all this hook, line and sinker without question. Why? Isn't it more likely that this pasuk is referring to the Bris (treaty) made in the beginning of Chapter 19? After all, isn't the similarity between the verses in 19:7-8 and 24:3 what links the two sections? And these writings are even called the "Book of the Bris" in verse 7!

Also strange is the fact that the Rashi on verse 7 repeats word for word what he said 3 verses before. And that the 1st Rashi on verse 16 cuts off mid-sentence.

But the most glaring problem is the second Rashi on v. 16. On verse 12, on the words "And God said to Moshe, ascend the mountain.. and I shall give you the Tablets", Rashi comments 'This is after the giving of the Torah', ie the 10 commandments. But on v. 16, when the verse says "And the cloud covered it for 6 days, and He called to Moses on the 7th day", Rashi says "To say the 10 commandments."  [By Avromie]

---

Search for more information about Torah at 4torah.com.

WikiParshaNotes: Mishpatim

Sorry, true believers, but I haven't been able to finish the 5771 edition of Mishpatim ParshaNotes. Though I expect to post something soon, I thought it might be fun to create a community wiki-edition. Here's what I have in mind:

• Post any thoughts you've had about the parsha to this post's thread. It doesn't have to be your original thought, but be sure to credit it.
• Keep it short. The ParshaNotes style is terse and brief. No more than two or three sentances, please. Links to longer discussions on your own blog, or elsewhere, are ok. In fact, I encourage it.
• If you don't have a blog, do your favorite blogger a favor and provide a one sentance summary of his or her awesome Mishpatim post, with a link.
• Today or perhaps tomorrow, I'll post my edition of ParshaNotes with your submissions included.

Thanks, and spread the word

-DB

---

Search for more information about the sedra of the (last) week at 4torah.com.

Problems with Parshas Mishpatim

I dislike parshas Mishpatim. The legal discussions are at best mind numbingly boring, and the brief narrative at the end is confusing and theologically precarious. In fact, the parsha is impossible to study without encountering significant kfriah issues. A sampling after the jump:

ParshaNotes Yisro 5771

Welcome to another edition of ParshaNotes, this one sponsored in honor of all DovBear guest posters, past and present, by a generous, anonymous donor.

Antithesis
Jethro's arrival is set in thematic opposition to the arrival of Amelek in the preceding chapter. There are a network of parallels, and cross references.  (Cassuto) [More] [And what is "Amelek" anyway?]

Moshe's display of leadership style is in many ways the antithesis of what we've seen from Pharaoh on the same score

Accurate idiom
18:18 נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה You and your people will wear yourselves out
As Rashi says (following Onkelos) the verb here means "to wither." To an ancient, agricultural society, this means approximately what "burnout" might mean to a modern, technological society like ours. (Alter)

Common Error
Christians often forget that Jesus was not one of them, but one of us. They speak of Jesus teaching or arguing with "the Jews" forever oblivious to the fact that both Jesus and "the Jews" would have thought of each other as members of same religious and ethnic group. Jews are guilty of the opposite mistake, specifically toward Moshe's wife Tzipporah. Perhaps she converted (in whatever way that was done before the Torah was given) but she hadn't shared in the history or the burdens of her husband's nation. Their suffering was not her suffering. Her arrival with Jethro, after the Exodus has been executed, drives home the point that she was not one of us.

Biblical economy
18:4 Moshe calls his second son Elazar, because [Moses said,] "The God of my father came to my aid and rescued me from Pharaoh's sword." When? As the Midrash  notes this must refer to an episode not depicted in the narrative. The story of Moshe's Magic Marble Neck is the (likely invented) solution.

Unnecessary comment
The verse [19:3] says "So shall you say to the house of Jacob and tell the sons of Israel" and Rashi, following mechilta, provides an explanation for the double language. This misses the point. It appears far more likely to me that God is speaking in verse to signify the grandeur and majesty of the moment. (The line's meaning and rhythm are both perfectly parallel.)

Upping the ante
God's original deal with Abraham was that we would practice justice and righteousness. Now [19:6] He says "And you shall be to Me a kingdom of princes."

Close Reading
Moshe demonstrates modesty when he speaks to his father-in-law. Though Yisro arrived after hearing of all "God had done for Moses and for Israel his people..."; Moshe, seven verses later  "told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake..."

External Parallels
- לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃
You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth.
Here, God is speaking of the three realms of creation, and seems to be replying to Canaanite theology, which had a separate god for each zone (Baal: Land; Yaam:Sea; Mot: Underworld)

- Ancient Hittite treaties contained six parts: a preamble (identifying the treaty’s initiator and attributes), a historical review (explaining the relationship between the parties and reminding the subordinate party of their dependance on the suzerain), the stipulations (what is expected of each party), a call for deposition (placing the treaty in a place of honor in the vassal’s city), a list of witnesses (usually gods), and finally a statement of curses and blessings (what will happen if the terms of the treaty are or are not followed. The stroy of the Ten Commandments follow this pattern (Nachun Sarna)

Irony Alert
The ban on taking God's name "in vain" may have originally had the sence of "making use of the name in a (false) spell or incantation", as opposed to using it in casual speech. (Alter) Nowadays, of course we're meticulous about not ever mentioning the name, but flock to clairvoyants who offer to work miracles, often through various uses of the name.

Midrashic meaning
Rashi on 19:17: at the bottom of the mountain According to its simple meaning, [DB: Which no Rabbi or preacher ever mentions.] at the foot of the mountain. Its midrashic interpretation is, however, that the mountain was uprooted from its place and turned over them like a vat. — [from Shab. 88a] I don't believe even the midrashic interp. here is meant to be taken literally. Rather, I believe the author of the midrash is saying that following the miracles the Israelites had seen, they were in no position to refuse God's invitation; thus it was as if the mountain was being held over the heads.
A better answer: The verses put God in two places at once:  On the one hand, it says "And the Lord went down upon the mountain" and elsewhere reports that God "called to [Moses] from the mountain." Later, God says "You have seen for yourselves that I talked to you from heaven," and at the end of the story Moshe recalls, "Out of heaven He caused you to hear his voice." So which is it? Heaven or mountain? If the Mountain was lifted, the problem is solved as this allows God to be both on the mountain and in heaven simultaneously. See this and this.

Themes
After ordering us to eat a meal using archaic cooking (fire roasting) and archaic baking (unleavened bread) methods, the Lord seals the deal with a pact prepared using an archaic mode of communication (writing on stone.)

Mysteries
- Twice we're told the people heard (or will hear) the sound of a ram's horn, but no information is provided about who is blowing it. At the first mention, the horn is called a "yovel" prompting Rashi to say, "the ram’s horn Heb. הַיוֹבֵל. That is a shofar of a ram, for in Arabia, they call a ram “yuvla.” Do I misunderstand here, or is Rashi glossing a word based on how its used by non-Jews? If so, why?

Unresolved Questions about the Man Yisro
- How many names did our title character have? According to Shimon bar Yochai, he had two names, "Hobab" and "Jethro" (Sifre, Num. 78). Elsewhere, we're told he has 7 names "Reuel," "Jether," "Jethro," "Hobab," "Heber," "Keni"  and "Putiel". Per the critics, the different names represent different people and/or different textual traditions.

- What was his occupation? One tanna says he was a priest of idolatry; another says he was a prince in Midian.

- What was his status? Exodus Raba says he gave up idolatry before he met Moshe (he was therefore ostracized, which is why his daughters were compelled to serve as his shepherd. This bit of back story is provided by the midrash to explain why a priest or prince didn't have professionals looking after his flocks.) Mechilta says he was still in the grips of idolatry when his first grandchild was born. (In general, Exodus Raba takes a positive view of Jethro, while the Mechilta views him more negatively)

- Did he have a role in Pharaoh's court? Exodus Raba says he was an advisor, together with Job and Ballam; other sources (Tanchuma, TPJ, BT Menachot, Gospel of Timothy) say Pharaoh's advisors were called Jannes and Jambres (joined, in some places, by a man called Micha)

Wrong Rashi
Rashi 19:4 on eagles’ wings Like an eagle, which carries its young on its wings, for all other birds place their young between their feet since they fear another bird flying above them. The eagle, however, fears only man, lest he shoot an arrow at it, because no other bird flies above it. Therefore, it places them [its young] on its wings. This is an excellent image, but the facts are false: Eagles don't actually carry their young on their wings.

---

Toss a tip in the hat, please, and buy my book. (thanks!)

Parsha Notes Beshalach 5771

What everyone should know
When God leads the Jewish people out of Egypt, in the beginning of this week’s parsha, He takes them the ‘long way,’ purposely bypassing the shorter route since it would lead through the land of the Philistines. Rmbam and Ramban argue about the significance of this in ways that relate to the underlying philosophy of commandment-keeping.


As you may have noticed, the Song of the Sea says nothing about the sea being split. What this might mean is discussed here.

Much much more after the jump

Parsha Notes Beshalach 5771

What everyone should know
When God leads the Jewish people out of Egypt, in the beginning of this week’s parsha, He takes them the ‘long way,’ purposely bypassing the shorter route since it would lead through the land of the Philistines. Rmbam and Ramban argue about the significance of this in ways that relate to the underlying philosophy of commandment-keeping.

As you may have noticed, the Song of the Sea says nothing about the sea being split. What this might mean is discussed here.

Great moments in Parshanut
The gift of the mon is described by the bible as a test, and the Rishonim give five different explanation of what the test might have been. Suggestions include: (1) Would the Israelites refrain from taking mon on Shabbos (Rashi) (2) Would they trust the strange food? (Ramban) (3) With their needs supernaturally fulfilled, would the Israelites put their free time to good use? (Sforno)

Why did Moshe's hands become heavy? (1) Because he sinned by appointing Joshua to lead the war  (Rashi) (2) Because he sinned by putting the war off until the next day (TPJ) (3) For assuming the supernatural protections had ended, as evidenced by his decision to appoint Joshua (Lubovitcher Rebbe)

Internal Parallels

Exodus 17:13 says Joshua overwhelmed the Amalekites using the word וַיַּחֲלֹ֧שׁ; in Deuteronomy when Amalek's attack on Israelite stragglers is recalled the word used is הַנֶּחֱשָׁלִ֣ים. (Robert Alter)

The Song of the Sea is introduced with the phrase אָ֣ז יָשִֽׁיר־; forty years later when the sun stands still Joshua celebrates the miracle with a song that begins with the phrase אָ֣ז יְדַבֵּ֤ר.

All of Egypt's male warriors die at the sea; earlier in the story Pharaoh sentenced all male Israelite infants to death by drowning.  (Rashi)

The text announces that Miriam is a witness at the water when Moshe is saved, and again when he splits the Sea. (Everett Fox)

Women are depicted as celebrating a military victory at the Sea and also in the Book of Samuel.

The wind blowing on the water, followed by a division between the sea and land is strongly reminiscent of the beginning of creation. (and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split.)

External Parallels
In the Song of the Sea God is called a Man of War. In Canaanite poetry he is also represented as a warrior

Word play
Throughout the Exodus story, the word Kaved is used to describe the labor, and the king's heart. Later it is also used to describe Moshe's hands.

Contra Midrash
Who was first into the water? Sota 36b gives two opinions, quoting one Tanna who says Nachshon ben Aminadav of the tribe of Judah was first into the water, and another who says the glory should go to the entire tribe of Benjamin.

What is the significance of the famous fleshpots (flesh being an old English word for meat)? Mechilta says the Israelites ate well when they were slaves; Shmos Raba says they merely sat by the fleshpots, smelling the food, but were not allowed to take from it.

Number Games
The Israelites rest at a spring that has 12 streams and 70 trees; both are magic numbers in the bible

The word "yad" appears exactly 7 times in the Amelek episode. (Cassuito)

When the Jews complain to Moshe in Exodus 14:11-12 Egypt is mentioned 5 times, and the wilderness is mentioned twice.

Symbolism
Passing between walls of water is a strong bit of birth imagery. (Ilana Pardos)

Style 
When Pharaoh has his back against the wall his speech is short and urgent. וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַיהוָה אֱלֹהֵיכֶם וְלָכֶם׃ [Exodus 10:16] At other points in the story, he demonstrates confidence and imperiousness by speaking in verse: ואמר פרעה לבני ישראל נבכים הם בארץ סגר עליהם המדבר׃ [Exodus 14:3]

Narrative units in the Bible are frequently bookended with long poems. The Song of the Sea marks the conclusion of the Exodus story, and the beginning of the Wilderness tales.

Ashira l'hashem is consistent with ANE literary convention of making announcements at the beginning of poems. (Alter)

Which parts of the Song are really parts of the poem, and which are not?

Anachronisms
horse and rider may be an anachronism: At the time Egypt used chariots, not cavalry.

Who is like you among the gods possibly indicates that the Israelites weren't quite yet monotheists when then song was first composed.

You will bring them and plant them in the mountain of Your inheritance, The place, O LORD, which You have made for Your dwelling, The sanctuary, O Lord, which Your hands have established seems like a clear reference to the Temple, and can be understood as either prophesy or evidence of later tampering. Sarna, incidentally, uses this to explain away the problem of the too-large multitude that was said to have participated in the Exodus.

As is well known, (see this and this) (and don't miss serious counterarguments in the comments) nothing that we know about the ancient world, and nothing that archaeologists have found in the Sinai lends even an iota of support to the idea that 600,000 (or 3 million) people left Egypt. Sarna's solution is ingenious. He says that Temple in Jerusalem was the point, or goal of the Exodus. At the time the Temple was built, the population in Israel was about 600,000. Saying that 600,000 left Egypt is a literary way of connecting the Exodus with the Temple, similar to how even the children of immigrants speak of their "American forefathers.

Rashi and Ramban read a verse to accommodate their belief in spontaneous generation 

Puns
Kee goah goah is a great pun. It means "to be exalted" and is also the word for a sea surge.

Azi v'zimras is another pun. Zimrah means both song and power.

Curiosities
We're told all of of Israel sang at the Sea. How did everyone know the words?

In Exodus 14:13 Moshe promises the Israelites that Egypt will never afflict them again, yet Egypt is depicted throughout the Book of Kings as a threat.

Historicity
Exodus 13:17 says: It came to pass when Pharaoh let the people go, that God did not lead them [by the] Way of the Land of the Philistines for it was near, because God said, Lest the people reconsider when they see war and return to Egypt.   The "Way of the Land of the Philistines" was a fortified coastal highway, lined with armed Egyptians deployed there to protect the trade route. (Nahum Sarna)

Inside Rashi's Bes Medresh
Exodus 13:17: "...for it was near and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this]. "What are those midrashim?
(a) for it was too near (in time) to the promise Abrahma had made Abimelch [See Gen 20]
(b) For it was too near (in time) to when the Canaanites had taken the land, and they weren't yet deserving of genocide/expulsion etc.

Why doesn't Rashi use these midrashim to interpret the verse? Because they don't solve text problems.

Exodus 14:21 "...and the waters split All the water in the world." — [from Mechilta Exod. Rabbah 21:6]

Why does Rashi say this? Look at the verse: And Moses stretched out his hand over the sea, and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split.

The verse uses the word "sea" three times, but when the miracle happens the language switches and we're told "the waters split."

(Whether or not Rashi actually thought every body of water in the world split at that moment  is left as a question for the reader) (I think he's just proposing a solution to what some might see as a textual anomaly. I don't think he's attempting to provide a history lesson.)

A polite reminder for the Orthodox clergy: In your speeches this shabbos, please do not tell us that Moshe or the Jewish people "sang Az Yoshir." We know what you mean, but its imprecise. The first words of the song are not "az yashir" but "Ashira l'hashem kee goah goah" and the proper name of the song is "Shirat Hayam"

---

Search for more information about Beshalach at 4torah.com.

Parsha Notes Bo 5771

Hey: Buy the book


Echos
Compare:
Exodus 10:3: Thus says the LORD, the God of the Hebrews, 'How long will you refuse to humble yourself before Me? כה־אמר... העברים עד־מתי מאנת לענת מפני

with

Exodus 10:7: Pharaoh's servants said to him, "How long will this man be a snare to us? ויאמרו עבדי פרעה אליו עד־מתי יהיה זה לנו למוקש

Parallels
Yosef in Meketz and Pharoah in Bo are virtually mirror images of each other, forming a neat envelope structure around the story of the Egyptian exile

Historicity
- Exodus 10:10 ויאמר אלהם יהי כן יהוה עםכם כאשר אשלח אתכם ואת־טפכם ראו כי רעה נגד פניכם׃
And he said unto them: 'So be the LORD with you, as I will let you go, and your little ones; see ye that evil [ra'ah] before your face.
Rashi takes the mention of Ra'ah as a reference to a particular star, but its seems more likely that Pharaoh is referring to Ra, the Egyptian sun God, and is saying, in essence, that his god stands against ours.

- Exodus 11:5: and all the firstborn in the land of Egypt shall die, from the firstborn of the Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the millstones;
According to Cassuito "slave girl who is behind the millstones" is an authentic Egyptian idiom for "lowest of the low"

Where was Pharoah on the night of the Exodus? Was he somehow in two places at once?

Idiom:
- Exodus 10:13 So Moses stretched out his staff over the land of Egypt, and the LORD directed an east wind on the land all that day and all that night
"East wind" is a Canaanite idiom for a hot wind, or a wind that brought locusts. In Egypt, locusts would typically come from the South. (Sarna)

What in the world does the verse intend when it promises "no dog's tongue will be sharpened" against us?

Fun fact to know and tell: The ibn Ezra says he experienced something much like the plague of Darkness during his sea journeys. (He mentions the Atlantic by name) He is referring to especially thick fogs.

Famous Questions
Why do we cook the Passover lamb with no pot, and serve it with flat breads? Possible answer. [Alter ads that we're enjoined not to break the bones of the lamb to preserve the idea of haste. People with time to spare, might break bones and suck marrow. This ties in with the supposed reason for unleavened bread.]

Was Pesach originally one holiday or two? The argument is that Chag Hapesach and Chag Hamatzos credibly seem to be treated by the psukim as two different holidays. The proper Jewish response should be: Who cares(!)

Why was the lamb taken on the tenth day, if it wasn't going to be used until the fourteenth day? Various answers found here.

Two way Torah
Why can't we break any of the Paschal Sacrifice's bones? Sefer Hachinuch: Because a royal person doesn't eat that way. Robert Alter: To preserve the idea of haste. We eat flatbreads to remind ourselves that we left Egypt in a rush; the bones are left unbroken for the same reason. If we had more time, we'd break bones and suck marrow, and get at the last bits of meat.

Contra midrash 
Did the Isralites take on Egyptian names and fashions? We were all taught that the Jews didn't take Egyptian names or copy Egyptian clothing styles, yet: (Exodus 12:35) and they borrowed of the Egyptians jewels of silver, and jewels of gold, and cloaks.  There are additional problems with this midrash, as well as a fortune of evidence that Israelites took Egyptians names.

How many Jews died during darkness?  Two posts: 1 and 2 (As I hope to show, if you think its a certainty that many Jews died during darkness, you should think again.)

Musar: 

Why do we keep mitzvos? The very famous Ramban in which he argues that we keep mitzvos only to glorify the name of God (but Ibn Ezra and Rashi disagree)

"Your character is created by your actions" is a famous lesson taught in the Sefer Hachinuch based on the quite precious thought that we became a royal people by eating the Paschal Sacrifice in the manner that a royal person eats. Several examples are given.

Questions about the Plagues

• Why did God harden Pharoh's heart?  Machlokes Rishonim. At least five opinions.
• What does it mean to "harden" someone's heart. Machlokes Rishonim. At least five opinions.
• What underlying message or theme were the plagues meant convey? Is there some pattern? At least three opinions. Midrash: Order of an attacking army; Seforno: To teach three seperate lessons about the nature of God; Samson Raphael Hirsch: midah-kneged-midah for gerus, avdus and inuy.
• Did the plague affect Egyptians only? Midrash: Yes; Ibn Ezra: Only the last 7; Radvad: The Ibn Ezra is an ignoramus. Ignore him; Avi Ezer: The Ibn Ezra didn't write that; blame his "wayward student."
• Did the magicians have real powers? Midrash: Yes; Rashi: Yes; Ralbag: No; Abravanel: No; Samson Raphael Hirsch: No
• Why is the number and order on the plagues in Pslam different from what's recorded in the Torah? Psalms 78:43-51 lists seven plagues, and Psalms 105:27-36 refers to eight. Was Rabbi Judah's famous mnemonic device, detza"kh, ada"sh, be'aha"b, perhaps meant to reinforce the Torah's version, against the version recorded in Psalms?

---

Search for more information about Bo  at 4torah.com.

Parsha Notes Va'ayrah 5771

Hey: Buy the book

What everyone should know

- About Egyptian Magic The presence of the court magicians is not necessarily evidence that the magic is real. Though Alter and Rashi agree that the story is written from the perspective of someone who believes the magicians had real power, other commentators disagree. Notably, Samson Raphael Hirsch reads the magician verses in a way that presents them as frauds. Ralbag and Seforno are two other bold face names who said the magicians were frauds. Ibn Ezra, who also doubted their power proposes that the very word latayhem (enchantments or spells) indicates their chicanary. The word, he says, comes from l-h-t, or flame, which Robert Alter says links the work of the magicians to the "fire and flash technique of the illusionist." Those who disagree with Ibn Ezra and imagine the spells were real might say the root of latayhem is l-'-t or conceal. Even according to the ancient interpreters, who almost certainly thought magic was real, what the Egyptians magicians could do were merely pale imitations of Moshe's miracles.

- The plagues:  The stuff "everyone knows" about the plagues, is actually a matter of serious dispute among the Rishonim. For instance, if you go around telling people that one frog came out of the river, and that it multiplied as it was hit, you're disregarding contrary opinions of Rabbi Eliezer ben Azarya, Rashi and the Abravenel. If you say the Israelites weren't affect by the first plagues you're over-ruling Ibn Ezra. And so on.

A gem of wingnuttery: On the plague of Frogs

External Parallels: Our parsha begins with a formula ("I am X") that is found in many ANE documents, both as a royal statement, or as the announcements of various deities. (Alter)

Against the crux: At the beginning of the parsha, God seems to say that he never once told the Patriarchs his four-letter name. Rashi says what this means is that Patriarchs weren't aware of the attribute represented by this name. [More] Alter points out that literally its true: There's no special episode, such as this one, in which God's four-letter name, or the meaning of it, is revealed; on the other hand, there's also no concrete indication that they were ignorant of it either.

Anomaly: The second time Moshe's stick* is transformed into a reptile, the animal is called a tanin. Previously its a nachash. The difference? A nachash is an ordinary snake, but a tanin might be a crocodile, or a dragon.

*Here I follow those who said there was one magic stick, which Aaron borrowed as needed.

Symmetry: The plagues come in three groups of three. The first of each triad is announced by Moshe in the morning at the water's edge, with the . the second is announced in the palace, and the third isn't announced at all. Also, the first two affect the Nile, and end with a stench. The second two involve insects (per those who take orov not as a horde of beasts but as a swarm of bugs.) The third pair are epidemics, and the fourth destroy crops. The final two plagues pair darkness with death

Historicity: The Ipuwer Papyrus is interesting but its significance is debated.

---

Search for more information about DovBear at 4torah.com.

Parsha Notes Shmos 2010

Symmetry
- At the start of the parsha, the 11 sons of Jacob (1:2-4) are arranged in two groups of four, with a group of three in the middle (Alter)

Allusion
- The words: וּבְנֵי יִשְׂרָאֵל, פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ--בִּמְאֹד מְאֹד; וַתִּמָּלֵא הָאָרֶץ, אֹתָם (And the sons of Israel were fruitful, and swarmed and multiplied, and grew very vast; and the land was filled with them)are a reference to the creation story and the promise to Abraham.
- In the Flood story, all of humankind is nearly drowned, with the last remnant surviving on an ark. Here, the people of Israel are imperiled after Pharaoh orders the drowning of all their male children; meanwhile, their savior survives in an ark. (In both places the vessel is called a "tayva.")

Two Way Torah
- When the daughter of Pharoh looks into the basket, we're told "v'hinay na'ar bocheh". Most take this to mean, "and behold the boy [i.e. Moshe] was crying. An infant, however, is never called a na'ar. This leads someone (forget who) to say that the crying boy was actually Aaron, who was standing on the river side watching.
- Before Moshe murders the Egyptian who was beating an Israelite man, the verse says that "he looked this way and that way, and when he saw no one." Typically, we understand "Moshe" as the antecedent for the pronoun "he". Some, however, point out that there has to be something unique about this particular incident; presumably Egyptians beat Israelite all the time: Why did Moshe interfere this time? Perhaps because such attacks were actually forbidden by Egyptian law, a possibility suggested if the words are instead read "[and the Egyptian] looked this way and that way, and when he saw no one." After checking to see that no one was around, the Egyptian proceeded with his illegal attack on the Israelite. Moshe interfered this particular time, because such attacks were illegal and therefore unusual. 

Motif
- The betrothal scene returns this week. Again, our hero is at the well in a foreign land, where he once again performs an act of physical valor. Again, he is greeted by a woman who hurries home with news of his arrival, and again the betrothal is agreed to after a meal. This time, though, the usual young woman is multiplied by the formulaic seven.

Historicity
- Moshe is an authentic, ancient Egyptian name, which means "the one who is born" , i.e. "son."(Alter)

Symbolism
As Alter shrewdly points out Moshe, from infancy, is associated with water. The water saves him, it's where the plagues began, and a barrier of water must be crossed by the fleeing Hebrews, water that collapses on the pursuing Egyptians and drowns them just as Hebrew boys were drowned. Egypt, too, is associated with water, the Nile especially, and after their escape, the former slaves remember Egypt as a well-watered place of fish, melons, and cucumbers.The wilderness, on the other hand, is noted for dryness. Moshe first meets God on a mountain called Horeb, which, per ibn Ezra, means "parched place" and at this first meeting, God reveals himself through fire. Later, at the culmination of the narrative, the mountain (now called Sinai; a pun Alter suggests on sneh) is surrounded by divine fire. For more on this, with an assist from a satellite map, click here

Anomaly
- Though the verse (1:10) says "Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country" Rashi, based on Sotah 11a, emends it as follows "And it is as if it were written: and we will depart from the land, and they will take possession of it."
- The text presents Shifra and Puah as the only Hebrew midwives, though as Ibn Ezra points out, they would have had to be leaders of much larger squads.
- When he meet Moshe's father in-law he is called Reuel. In the next episode his name is Jethro.
- In Chapter 3, the mountain of God is called Horeb. Later it is Sinai.
- The whole "chatam domim l'molis" story is a bizarre mystery, written in a crabbed style that suggests the narrative is alluding to well-known story. James Kugel says its an etiological tale, created to defend the idea of infant circumcision. As Kukel tells it, the well known expression "חֲתַ֥ן דָּמִ֖ים לַמּוּלֹֽת" seemed to suggest that circumcision was done to adults, not children. This story then, with its explanation of the expression (Kugel translates "אָ֚ז אָֽמְרָ֔ה"  as "it was then she said"), was created to establish that the words "חֲתַ֥ן דָּמִ֖ים לַמּוּלֹֽת" are really no defense of adult circumcision. 

Tell your kids
- The Rabbis darshaned that when Pharaoh's daughter saw the floating basket, which contained the infant Moshe, she stretched out her arm and it magically became lengthened to allow her to reach the baby. Rashi cites the midrash, points out that the grammar doesn't support the drash, and says the plain meaning of the verse is that she sent a maidservant to get the basket. Other mephorshim also disagree with the midrash

- Moshe asks to be allowed to take the Hebrews on a three days' journey into the wilderness. This does not mean, as if often supposed, that they plan to be away for three days. What's actually intended is a three day trip into the desert, a day of prayer, and a three day journey back, thus 7 days away from work.

- Its really ok if you change your names: There's plenty of evidence that the Israelites took Egyptian names.

Understanding Rashi
- Rashi identifies the midwives as Miriam and Yocheved. This is because the text (1:21) tells us: [God] made for them batim, meaning households or lineages. Yocheved is matriarch of the priests and levites, and King David is a descendant of Miriam.
- The verse says Moshe's mother saw he was good. Rashi doesn't take this at face value. Here's the how and why.
- The verse says the King of Egypt died. Rashi says all this means is that he contracted leprosy. Here's why.
- Who was Moshe's Pharaoh?

Foreshadowing
- Moshe's floating among the reeds, foretells his great victory at the Sea of Reeds.
- At the well, Moshe saves seven sisters, fitting his future role as savior of his people.

Irony
- Pharaoh demanded that all Hebrew males be thrown into the river, but the carrying out of this command is precisely what saved Moshe.

External parallels
- Both Moshe and Sargon are sent floating down a river, rescued, and grow up to save their people. In this post I say "So what?"

Two way Torah
- What was Yocheved thinking when she put Moshe in the water? There are at least two ways to read her story, each having some support from the classic commenters.

---

Search for more information about ParshaNotes at 4torah.com.

Va'ayrah Notes (2010)

What everyone should know

- EGYPTIAN MAGIC The presence of the court magicians is not necessarily evidence that the magic is real. Though Alter and Rashi agree that the story is written from the perspective of someone who believes the magicians had real power, other commentators disagree. Notably, Samson Raphael Hirsch reads the magician verses in a way that presents them as frauds. Ralbag and Seforno are two other bold face names who said the magicians were frauds. Ibn Ezra, who also doubted their power proposes that the very word latayhem (enchantments or spells) indicates their chicanary. The word, he says, comes from l-h-t, or flame, which Robert Alter says links the work of the magicians to the "fire and flash technique of the illusionist." Those who disagree with Ibn Ezra and imagine the spells were real might say the root of latayhem is l-'-t or conceal. Even according to the ancient interpreters, who almost certainly thought magic was real, what the Egyptians magicians could do were merely pale imitations of Moshe's miracles.

- THE PLAGUES The stuff "everyone knows" about the plagues, is actually a matter of serious dispute among the Rishonim. For instance, if you go around telling people that one frog came out of the river, and that it multiplied as it was hit, you're disregarding contrary opinions of Rabbi Eliezer ben Azarya, Rashi and the Abravenel. If you say the Israelites weren't affect by the first plagues you're over-ruling Ibn Ezra. And so on.


External Parallels
Our parsha begins with a formula ("I am X") that is found in many ANE documents, both as a royal statement, or as the announcements of various deities. (Alter)

Against the crux
At the beginning of the parsha, God seems to say that he never once told the Patriarchs his four-letter name. Rashi says what this means is that Patriarchs weren't aware of the attribute represented by this name. [More]Alter points out that literally its true: Nowhere, does God reveal himself to Patriarchs by that name. Alter points out that literally its true: There's no special episode, such as this one, in which God's four-letter name, or the meaning of it, is revealed; on the other hand, there's also no concrete indication that they were ignorant of it either.

Anomaly
The second time Moshe's stick* is transformed into a reptile, the animal is called a tanin. Previously its a nachash. The difference? A nachash is an ordinary snake, but a tanin might be a crocodile, or a dragon.

*Here I follow those who said there was one magic stick, which Aaron borrowed as needed.

Symmetry
The plagues come in three groups of three. The first of each triad is announced by Moshe in the morning at the water's edge, with the . the second is announced in the palace, and the third isn't announced at all. Also, the first two affect the Nile, and end with a stench. The second two involve insects (per those who take orov not as a horde of beasts but as a swarm of bugs.) The third pair are epidemics, and the fourth destroy crops. The final two plagues pair darkness with death.

See all I've done so far on Exodus

ParshaNotes (Mishpatim)

Boring, boring, boring. That's both a review of this snoozer of a parsha and a warning about the notes you're about to read. Caveat lector.

Crux Alert
For my money this is the most troubling crux in the whole Torah. Read more

External Parallels
In 21:10 we're told that a man who takes a second wife can't reduce the first wife's food, clothing or conjugal rights. Very nice, but not so ahead of its time as you might think: There are ANE documents which forbid a husband from diminishing a first wife's food, clothing and oils. (I haven't seen anyone who can convincingly construe the MT's 'onah as "oils")

Anomaly
In 21:22 the MT has וכי־ינצו אנשים ונגפו אשה הרה ויצאו ילדיה If men strive, and hurt a pregnant woman with child, so that her child departs from her. Other ancient versions, including the LXX, have "fetus." This is a difference of just few spots of ink.

Political aside (1): This is one of several verses which suggest an authentically authentic Jewish view of abortion is more lenient than the evangelical Christan teachings too many Jews embrace and promote as "Torah-true."

Political aside (2): I doubt the Ohr CHayim was a pluralist, but his teaching on "You shall incline after a majority" (Exodus 23:2) is one this pluralist can applaud. Longer treatment, pg, in the next post.

Previously
- In defence of pluralism
- Yakkov Menken doesn't know what the word means!
- Hashkofa hating

Sponsored Message
- Celebrate Purim 2009 with Magnificent Purim Baskets - Mishloach Manot from Oh Nuts.

Parsha Notes (Yisro)

With this issue of ParshaNotes, I'm up-to-date.

It's amusing to me each week to see which individual notes generate the most interest and anger. As I compile the post, I usually guess which one will make Bray most irate, or which will generate the most thoughtful commentary from the others in the community. So far, I've been wrong every time.

Antithesis
Jethro's arrival is set in thematic opposition to the arrival of Amelek in the preceding chapter. (Cassuto) [More] [And what is "Amelek" anyway?]

Accurate idiom
18:18 נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה You and your people will wear yourselves out
As Rashi says (following Onkelos) the verb here means "to wither." To an ancient, agricultural society, this means approximately what "burnout" might mean to a modern, technological society like ours. (Alter)

Common Error
Christians often forget that Jesus was not one of them, but one of us. They speak of Jesus teaching or arguing with "the Jews" forever oblivious to the fact that both Jesus and "the Jews" would have thought of each other members of same religion and ethnic group. Jews are guilty of the opposite mistake, specifically toward Moshe's wife Tzipporah. Perhaps she converted (in whatever way that was done before the Torah was given) but she hadn't shared in the history or the burdens of her husband's nation. Their suffering was not her suffering. Her arrival with Jethro, after the Exodus has been executed, drives home this point.

Biblical economy
18:4 Moshe calls his second son Elazar, because [Moses said,] "The God of my father came to my aid and rescued me from Pharaoh's sword." When? As Alter and the Misrash both note this must refer to an episode not depicted in the narrative.

Unnecessary comment
The verse [19:3] says "So shall you say to the house of Jacob and tell the sons of Israel" and Rashi, following mechilta, provides an explanation for the double language. This misses the point. It appears far more likely to me that God is speaking in verse to signify the grandeur and majesty of the moment. (The line's meaning and rhythm are both perfectly parallel.)

Upping the ante
God's original deal with Abraham was that we would practice justice and righteousness. Now [19:6] He says "And you shall be to Me a kingdom of princes."

External Parallels
לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃
You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth.
Here, God is speaking of the three realms of creation, and seems to be replying to Canaanite theology, which had a separate god for each zone (Baal: Land; Yaam:Sea; Mot: Underworld)

Irony Alert
The ban on taking God's name "in vain" may have originally had the sence of "making use of the name in a (false) spell or incantation", as opposed to using it in casual speech. (Alter) Nowadays, of course we're meticulous about not ever mentioning the name, but flock to clairvoyants who offer to work miracles, often through various uses of the name.

Midrashic meaning
Rashi on 19:17: at the bottom of the mountain According to its simple meaning, [DB: Which no Rabbi or preacher ever mentions.] at the foot of the mountain. Its midrashic interpretation is, however, that the mountain was uprooted from its place and turned over them like a vat. — [from Shab. 88a] I don't believe even the midrashic interp. here is meant to be taken literally. Rather, I believe the author of the midrash is saying that following the miracles the Israelites had seen, they were in no position to refuse God's invitation; thus it was as if the mountain was being held over the heads.

Themes
After ordering us to eat a meal using archaic cooking (fire roasting) and archaic baking (unleavened bread) methods, the Lord seals the deal with a pact prepared using an archaic mode of communication (writing on stone.)

Mysteries
- Twice we're told the people heard (or will hear) the sound of a ram's horn, but no information is provided about who is blowing it. At the first mention, the horn is called a "yovel" prompting Rashi to say,"the ram’s horn Heb. הַיוֹבֵל. That is a shofar of a ram, for in Arabia, they call a ram “yuvla.” Do I misunderstand here, or is Rashi glossing a word based on how its used by non-Jews? If so, why?

Wrong Rashi
Rashi 19:4 on eagles’ wings Like an eagle, which carries its young on its wings, for all other birds place their young between their feet since they fear another bird flying above them. The eagle, however, fears only man, lest he shoot an arrow at it, because no other bird flies above it. Therefore, it places them [its young] on its wings. This is an excellent image, but the facts are false: Eagles don't actually carry their young on their wings.

---

Toss a tip in the hat, please, and buy my book. (thanks!)

Parsha Notes (B'shalach)

...catching up

Previous notes on the Song (don't miss the excellent comments)


Historicity
(1) 13:17
ויהי בשלח פרעה את־העם ולא־נחם אלהים דרך ארץ פלשתים כי קרוב הוא כי אמר אלהים פן־ינחם העם בראתם מלחמה ושבו מצרימה׃
It came to pass when Pharaoh let the people go, that God did not lead them [by the] Way of the Land of the Philistines for it was near, because God said, Lest the people reconsider when they see war and return to Egypt

The "Way of the Land of the Philistines" would have invited danger not because of the presence of war-hungry Philistines, but because it would have been thick with Egyptians. As Sarna explains, the "Way of the Land of the Philistines" would have been something like a fortified coastal highway, lined with armed Egyptians deployed there to protect the trade route.

Internal Parallels
(1) 15:20
וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחֹות אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃
And Miriam the prophetess, sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances.

Alter surmises that Miriam is called a "prophetess" here in the old sense of an ecstatic who employs music and dance to produce a prophetic frenzy. [Compare with the story of Saul among the prophets] she is designated as Aaron's sister, in keeping with the practice of identifying a woman by the name of her oldest brother. [See Elisheva] Also, the David story depicts women greeting triumphant men with singing and dancing.

(2) Miriam is specifically mentioned as a witness at the water when Moshe's story begins, and again, here, when the water splits.

(3) The wind blowing on the water, followed by a division between sea and land is strongly reminiscent of the beginning of creation.

Style Alert
(1) When Pharaoh has his back against the wall his speech is short and urgent.
וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַיהוָה אֱלֹהֵיכֶם וְלָכֶם׃ [Exodus 10:16]

At other points in the story, he demonstrates confidence and imperiousness by speaking in verse:
ואמר פרעה לבני ישראל נבכים הם בארץ סגר עליהם המדבר׃ [Exodus 14:3]

Are these exact quotes, or the editorial embellishments of the Author? Let's leave that as a question for the reader.

Numerology
(1) The word "yad" appears exactly 7 times in the Amelek episode. (Cassuito)

Symbolism
(1) Passing between walls of water is a strong bit of birth imagery. [Ilana Pardos]

Inside Rashi's Bes Medresh
(1) ...on Exodus 13:17: for it was near and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this].
What are those midrashim?
(a) for it was too near (in time) to the promise Abrahma had made Abimelch [See Gen 20]
(b) For it was too near (in time) to when the Canaanites had taken the land, and they weren't yet deserving of genocide/expulsion etc.

Why doesn't Rashi use these midrashim to interpret the verse? Because they don't solve text problems.

(2) ... on Exodus 14:21 and the waters split All the water in the world. — [from Mechilta Exod. Rabbah 21:6]

Why does Rashi say this? Look at the verse: And Moses stretched out his hand over the sea, and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split.

The verse uses the word "sea" three times, but when the miracle happens the language switches and we're told "the waters split."

(Whether or not Rashi actually thought every body of water in the world split at that moment, too, is left as a question for the reader) (I think he's just proposing a solution to what some might see as a textual anomaly. I don't think he's attempting to provide a history lesson.)

Musar
(1) What we must learn from the fact that God took Israel the long way around, rather than directly through the land of the Phillis tines.

---

Friends, I hate to be a bother, but times are tough. If you derive any pleasure at all from what I do here, please toss a few dollars into the hat and buy my book. (your purchase is anonymous)

Parsha Notes (Bo)

Better late than not all...

Echos

Compare:

Exodus 10:3: Thus says the LORD, the God of the Hebrews, 'How long will you refuse to humble yourself before Me? כה־אמר... העברים עד־מתי מאנת לענת מפני

with

Exodus 10:7: Pharaoh's servants said to him, "How long will this man be a snare to us? ויאמרו עבדי פרעה אליו עד־מתי יהיה זה לנו למוקש

Historicity

- Exodus 10:10 ויאמר אלהם יהי כן יהוה עםכם כאשר אשלח אתכם ואת־טפכם ראו כי רעה נגד פניכם׃
And he said unto them: 'So be the LORD with you, as I will let you go, and your little ones; see ye that evil [ra'ah] before your face.

Rashi takes the mention of Ra'ah as a reference to a particular star, but its seems more likely that Pharaoh is referring to Ra, the Egyptian sun God, and is saying, in essence, that his god stands against ours.

- Exodus 11:5: and all the firstborn in the land of Egypt shall die, from the firstborn of the Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the millstones;

According to Cassuito "slave girl who is behind the millstones" is an authentic Egyptian idiom for "lowest of the low"

Idiom

- Exodus 10:13 So Moses stretched out his staff over the land of Egypt, and the LORD directed an east wind on the land all that day and all that night

"East wind" is a Canaanite idiom for a hot wind, or a wind that brought locusts. In Egypt, locusts would typically come from the South. (Sarna)

Fun fact to know and tell
The ibn Ezra says he experienced something much like the plague of Darkness during his sea journeys. (He mentions the Atlantic by name) He is referring to especially thick fogs.

Why do we cook the Passover lamb with no pot, and serve it with flat breads? Possible answer. [Alter ads that we're enjoined not to break the bones of the lamb to preserve the idea of haste. People with time to spare, might break bones and suck marrow. This ties in with the supposed reason for unleavened bread.]

Was Pesach originally one holiday or two? Who cares(!)

Contra midrash
We were all taught that the Jews didn't take Egyptian names or copy Egyptian clothing styles, yet: (Exodus 12:35) and they borrowed of the Egyptians jewels of silver, and jewels of gold, and cloaks.

Musar:
Why do we keep mitzvos?

How many died during darkness? 1 and 2

---

Buy my book. (please)
Buy my wife a gift (please)

Parsha Notes (Va'ayra)

Buy my book. (please)
Buy the other guy's book. (please)
Buy my wife a gift (please)

---

What everyone should know
- The presence of the court magicians is not necessarily evidence that magic is real. Though Alter and Rashi agree that the story is written from the perspective of someone who believes the magicians had real power, other commentators disagree. Notably, Samson Raphael Hirsch reads the magician verses in a way that presents them as frauds. Ibn Ezra, who also doubted their power proposes that latayhem (enchantments or spells) comes from l-h-t, or flame, which Robert Alter says links the work of the magicians to the "fire and flash technique of the illusionist." Those who disagree with Ibn Ezra and imagine the spells were real might say the root of latayhem is l-'-t or conceal. At best, though, what the magicians were able to do were merely pale imitations of Moshe's miracles.

- The stuff "everyone knows" about the plagues, is actually a matter of serious dispute among the Rishonim. For instance, if you go around telling people that one frog came out of the river, and that it multiplied as it was hit, you're disregarding contrary opinions of Rabbi Eliezer ben Azarya, Rashi and the Abravenel. If you say the Israelites weren't affect by the first plagues you're over-ruling Ibn Ezra. And so on.

External Parallels
Our parsha begins with a formula ("I am X") that is found in many ANE documents, both as a royal statement, or as the announcements of various deities. (Alter)

Against the crux
At the beginning of the parsha, God seems to say that he never once told the Patriarchs his four-letter name. Rashi says what this means is that Patriarchs weren't aware of the attribute represented by this name. [More] Alter points out that literally its true: Nowhere, does God reveal himself to Patriarchs by that name. Alter points out that literally its true: There's no special episode, such as this one, in which God's four-letter name, or the meaning of it, is revealed; on the other hand, there's also no concrete indication that they were ignorant of it either.

Anomaly
The second time Moshe Moshe's stick* is transforms his stick is transformed into a reptile, the animal is called a tanin. Previously its a nachash. The difference? A nachash is an ordinary snake, but a tanin might be a crocodile, or a dragon.

*Here I follow those who said there was one magic stick, which Aaron borrowed as needed.

Symmetry
The plagues come in three groups of three. The first of each triad is announced by Moshe in the morning at the water's edge, with the . the second is announced in the palace, and the third isn't announced at all. Also, the first two affect the Nile, and end with a stench. The second two involve insects (per those who take orov not as a horde of beasts but as a swarm of bugs.) The third pair are epidemics, and the fourth destroy crops. The final two plagues pair darkness with death.