Vaeira - 1st Portion

Join as we learn together for today paras. It is the second para in the book of Exodus. The first Torah reading for paras Sunday paras. Last week's Torah reading we concluded where Moshe had a complaint against God by the very fact that ever since he came to Pharaoh things have only gotten worse thereby telling God why have you sent me as things have only gotten worse. This week's Torah reading begins where Moshe is rebuked by God for speaking as such way and as well as we come to continue to see the great miracles that happened to the Jewish people and the plagues to the Egyptians beginning the Exodus of the Jewish people. Chapter 6 verse 2. God rebuked Moshe by asking him why have you mistreated the Jewish people and by telling them by telling Moshe by saying to him and he says to him I am God the word the very fact that it says and then it says again both are using terminologies of speaking to Moshe why this double terminology so Rashi explains claims the word comes from a language of rebuke of harshness. He spoke them words of rebuke because Moshe asked and said, "Why are you mistreating the Jewish people?" And God said to him, "I am God." Why is what is he continuing to say? I am God. I am trusted to give reward for those that go in the following and following in God's ways. This is a response to Moshe that saying why have you mistreated the Jewish people? God says I haven't sent you there for no reason but to keep to the words that I've already promised to the forefathers. This terminology of saying I am God. It's already explained in many different places why God uses a terminology I am God. Meaning for example I am God who is trusted to pay to punish those when he says the words by punishment. For example that if you should desecrate God's name I am God. He also says the same when it comes to observing the commandments for example and you will follow my commandments and you'll do them God that I am trusted to give reward for those that follow in the ways of God. Verse three and I appear to Abraham, Isaac and Jacob Shakai in the name of Shaka which means God Almighty. Hashem and the name of the name of good God's name the way God manifests in the name of Hashem I did not manifest to them I did not appear appear to them that way and I appeared to the forefathers in the name of Shak I gave them promises I guaranteed them And by all of them I use the terminology I am God Almighty and the name of God I did not make known to them. What does this mean? So if you look the word and it doesn't use the terminology of which means I did not make known I was not known meaning that means that they didn't even know about this name I didn't reveal to them in such a manner with the absolute measure of God's name of my type of attitude which comes with the name of I am trusted that my words will come to truth meaning that the forefathers at the time saw this in actuality they didn't question what I said and automatically listened I even promised them and they still didn't even see the fruition of the words that I said and they still believed and they still trusted verse for nonetheless I also made my covenant with them to give them to give them the land of the land that they were sjouring in which they stayed what is and also this is a continuation to the previous verse even when I appear to them just with the name of God Almighty And even though at times this means that it couldn't go away because of people's sins. I stood there and I kept to my covenant to the covenant that I made with them. What was the covenant to give them the land of Cananan? Where do we see the covenant when by the time of when he took the circumcision God says and uses the terminology it says I am the God Almighty I will give you the land that you init and as well the same is found he says to you and to your children I will give the previous lands these lands and I will keep to my promise that I promised. So we see that he uses the same oath that he made to it continues with and that was used with the terminology of Shak and that exact oath that I gave to Aram your father Shakart. I said this with the name of God Almighty. So too later he says the same to Jacob to Yakov Shak. I am God Almighty and therefore continue to prosper and grow. And the land that I promised I will give to Abraham, Isaac, and Jacob, I will give to you and to your children. I promised it to them, but I still did not keep to it. And it means I still did not bring it to fruition. Verse five, I also hear the pain and suffering of the Jewish people. that the Egyptians are enslaving them. And I remembered my covenant. This verse continues to what he said before. The same way I kept to those commitments of the oath and the covenant that I made to Abram and Jacob. I also have to keep this part of it. Therefore, I hear the Jewish people's cries who are who are groaning the by the very fact that Egypt is making them work so hard. the eser you say ab and I remember that covenant that I made with uh Abraham, Isaac and Jacob and and the covenant that I made with Abraham by the time of the covenant with the cutting of the pieces that I told them then that your children will have to serve that nation. Therefore, I remember it now and I hear them and I will take them out of this exile. Therefore, he continues in verse six, because of this covenant and because I heard that what they're going through. Therefore, you're going to tell them, tell the Jewish people, I am God. I will be your God. And you'll know that I will free you from the burdens of the Egyptians. and I will save them from their from their servitude. And I will redeem you with an outstretched arm and with great signs and with great events. As of here, the Torah tells us using the terminologies of redemption. He says as follows therefore because of that oath tell the Jewish people there I am God that is trusted with my promises I will take them out of this Egypt because that's what I promised Abraham to go out with great wealth what is the word means the burden the very difficult burdens and difficulties that the Egyptians are putting them through. Verse eight, not only if you look in um I'm sorry, verse seven, and I will then take them for myself as a nation and I will be your God and thus you will know that I am God your God took you out of the difficulties of Egypt. Over here you see again where the Torah is using four terminologies of redemption as we know these are the four terminologies of redemption why we have the four cups of wine but God using the four terminologies of redemption taking them out of Egypt. Finally in verse number eight which is the ultimate promise and I will bring you to the land that which I raised my hand that meaning that I swore that I would give and I will give it to you as inheritage. I am Godi. What is the word that I swore that I took an oath by my throne that this is the terminology that people use the ter like it's Torah tells us in the same language that people usually say I pick up my hand or I swear by the fact that this is going to happen verse n Mosh related these words to the Jewish people however The Israelites, the Jewish people did not listen to Moshe because of the anguish that they were going through and their spirit of the harsh labor that they were suffering. They weren't able to listen to what Moshe had to say. Meaning because this caused means a shortness of breath because of the hard work that they were going through. Verse nine, Rashi explains this all they didn't listen to Moshe meaning not that they didn't hear plainly but because they were going through so much suffering they were not comforted by the words that Moshe said from a shortness of breath explains whoever is suffering or going through a hard time he has a shortness of breath he's not able to relax He's not able to take in and enjoy himself and to take long breaths. Now, Rashi goes back to the beginning of the Torah reading and explains back to what God was saying that the name God Almighty that God is trusted to be able to keep to his word uh close to this idea which I've understood and heard about this Torah reading. And he brought a proof from this verse. That means when God says, "Therefore, this time this time they will know and I will show my strength and they will be able to see that I am God." From this we learn when God proves his words. Meaning when he chose to say that what I say can be trusted and is true even when it's talking about a punishment he lets them know that his name is God. How much more so when God proves to what he is saying to true be true according when it comes to good things. Now Rashi continues based on the previous verses. Rabbi Seu Duru the rabbis continue to explain these verses based from when he started from Vira and I've shown I've appeared myself to the forefathers and this is all one continuation that God is explaining and telling Moshe about what's going to happen with the future of the Jewish people to what he mentioned before when Moshe complained to God and said why did you mistreat the Jewish people God says It's a it's a shame for those that have gone and they are no longer here. Why? Because I have to mourn. I am upset about the passing of the forefathers because many times I revealed to them with the name of God Almighty. They didn't ask me what's your name? Where are you? The moment I told you go take the Jewish people out of Egypt, what was your first response? What's your name? Who am I going to tell them? What are you? I never had such responses by the by the forefathers and I also kept the promise. Meaning going back to what he said before and he wanted to bury Sarah couldn't find a place where she should be buried and he had to go and buy with a lot of money. So was trying to dig wells and every time he dug wells there were people that tried to steal it from him that he had to buy for 100 uh just to find a place to live and none none of them ever asked but God you promised me something God you said you're going to give me the land and over here I have to go purchase it I don't even have a place to bury my wife Sarah what's going to but you the moment you start seeing something is not working out. Why you mistreating the Jewish people? That's the medish. Rashi says, "However, the problem is that this medish, while it may be sounding in the story line, all wonderful. But if you look in the actual verses and in the simple interpretation, it's not so simple because of a few things. Number one, it doesn't say and the name of God. They didn't ask me for a greater promise, for a greater name of God, for what God's name is. It says they wasn't made known to them. If you're going to say, okay, we can explain them. There's the reason why he doesn't say that terminology. I never let them know that's my name. Because already in the beginning when God revealed himself to Abraham, he already said, "I am God who's going to take who took you out of our so you see that God did actually use a terminology and use a name." So the very fact that God says of here I didn't make known to them meaning I didn't express myself but they knew about the name more so how do you look at the content of the words of the rebuke of Moshe and then how the continuation of the flow that he continues to say over here and I also heard about the suffering of the Jewish people and then therefore tell the Jewish people how do you continue these words after the rebuke Therefore says the way to explain this all that it should make sense according to the simple interpretation each thing according to where it is and then you can also explain the deeper explanation from it as well as it says my words are like fire God says like a like a flame like a hammer that splits the rock Meaning that the words of a Jewish prophet can be discerned and can be seen differently from any other prophet. Meaning that the words the same way a hammer bangs into a rock and it's split up and it can be split up in many different sparks and pieces come from all different sides. So too, when it comes to the words of the Torah, you can have the simple interpretation, you can have the deeper explanation, the explanatory explanation, and all of these different types of interpretations are all part of the truth and the only truth of what the Torah is all about because the same words can tell me many different things. Verse 12, verse 10, God speaks to Moses saying, Come and speak to Pharaoh the king of Egypt. So he will send the Israelites out of his land. Verse 12 Moshe again tells God to God saying even the Israelites haven't listened to me. How Pharaoh going to listen to me a man of blocked lips. Rashi the This is one of the 10omers. The word kakr that you are able to compare from a a seemingly simple idea to something more complex where he says if the Jewish people didn't listen to me and they should be listening to me because it's telling them words of comfort and I'm going to take them out and they're going to go out of Egypt. How much more so Pharaoh I now have to judge who is now going to get punished and he for sure won't listen to God. How is he going to listen to me? So the word is if you look over here it means blocked lips meaning that I'm not able to say my words properly. The word comes from the word. Every time you find the word in the verse it means blocked. And he explains as follow for example in Jeremiah their ears are blocked. They don't want to listen to what I have to say or their hearts are blocked. They don't understand. So too we find in the word meaning that drink and you will be blocked meaning you won't be able to get drunk this was the the cup of curses that which referring to laser blocked of meat meaning that it's that the vein the special um area where the bris is is covered and therefore it's blocked and therefore the Torah uses also the word of And then the same which is referring to the fruit that is blocked and therefore it's like a cover over it that you can't eat it. You have to cover it for the first three years. You're not allowed to eat that fruit. For three years it's going to be blocked. It's closed and covered. Then you're not allowed to be able to eat it. So the word in this verse means blocked that his lips were blocked. They were not able to articulate the words. Verse 13, God spoke to Mosha and he commanded them to speak to he made them emissaries to speak to the Jewish people of Alpar and to Pharaoh, the king of Egypt to take the Jews out of the land of Egypt. Even though because Moshe said I'm black lips and I cannot speak God joined in together in this case he should be for his spokesman and for his uh interpreter he commanded what does it mean that he commanded them we didn't say what so the the rabbis explain he commanded them that They should leave the Jewish people to be tolerant and to be comforting for the Jewish people and not to get upset at them for the very fact that they didn't listen. The same way he commanded them to take care of the Jewish people to take them out of Egypt also to Pharaoh the king of Egypt about Pharaoh to warn him to also give him that respect when they speak to him because he is the king. That's what the simple interpretation is that over here the verse is just telling me about what they are going to do for the Jewish people and what their message their errands their emissaries now to Pharaoh to let him to let the Jewish people go and what did he command them about which is going to be in the second Torah reading as we're going to read tomorrow after telling us who Mosha Aaron all out and why does he go through the different tribes and Rashi is telling us that this is a uh prologue of what's going to be tomorrow that tomorrow we're going to learn about the lineage of Moshe and Aaron why does he have to tell us about all the tribes and because he mentions Mosha he interrupts the idea telling us who the leaders and who the families are to teach us who is Where were they born? What's their lineage? Who are they that they're going to represent the Jewish people? And that's how he begins by telling us who Mosha knows as the representatives of the Jewish people to Pharaoh and to take the Jewish people out of Egypt. This concludes this first Torah reading of Paras.