Exodus

What discrepancy do you find between 3:18 and 4:29 and 5:1? How do you explain it?

God told Moses to go to Pharaoh together with the elders of Israel (3:18). Moses and Aaron gathered the elders and spoke to the people (4:29), but then Moses and Aaron went to Pharaoh alone (5:1). Rashi (on 5:1) explains that the elders slipped away one by one out of fear before they reached the palace, and that this is why at Sinai they were not allowed to go up with Moses (24:2).

From what verse do you know that the people recognized Moses as an Israelite and not an Egyptian?

When Moses tried to separate two Hebrews who were fighting, one of them retorted, “Who made you a ruler and a judge over us? Do you mean to kill me as you killed the Egyptian?” (2:13–14). They knew he was one of them, while Jethro’s daughters, who did not know him, called him “an Egyptian man” (2:19).

How many of Jacob’s family came to Egypt?

Seventy souls (1:5).

What was the Egyptian decree regarding the fate of newborn Jewish males?

Pharaoh first ordered the Hebrew midwives to kill every newborn boy at birth (1:15–16), and when they defied him he commanded all his people to throw every newborn son into the Nile (1:22).

What were the 2 signs God gave Moses so that the people would believe him?

His staff turned into a serpent and back again (4:2–5), and his hand became leprous, “white as snow,” and was then restored (4:6–7). If they still did not believe, a third sign was to follow: water from the Nile would turn to blood on dry land (4:9).

Why did Moses have to resort to tricks which were mostly duplicated by the Egyptian magicians?

The first signs were meant for Pharaoh, so that Egypt would “know that I am the Lord” (7:5, 17). When the magicians matched the staff, the blood and the frogs, God’s superiority still showed: Aaron’s staff swallowed theirs (7:12), and they could only add to the frogs, not remove them (8:3–4). At the lice they failed and admitted, “This is the finger of God” (8:15).

Why do you think the ages of Moses and Aaron are mentioned?

Moses was eighty and Aaron eighty-three when they spoke to Pharaoh (7:7). The ages show that they undertook the mission in old age, relying on God and not on youthful strength or ambition; they also help date the Exodus.

In what way is Pharaoh not only evil but also irrational?

Again and again he begs for relief and promises to let the people go, then hardens his heart as soon as the plague ends (8:4, 11, 24–28; 9:27–28, 34). When Moses offers to pray for the frogs to go at any time Pharaoh chooses, he says “tomorrow” (8:5–6), choosing to spend another night among them.

Why are just the three eldest tribes included in the listing in Chapter 6?

The genealogy is there to trace the descent of Moses and Aaron from Levi (6:26–27), so it stops once it reaches Levi. Rashi (on 6:14) adds that Reuben and Simeon are listed with him because Jacob had rebuked all three before his death (Genesis 49:3–7); the Torah traces their lineage here to show that they were still honored.

What discrepancy is there in Chapter 9:9-10?

The ashes were to cause boils “on man and beast throughout the land of Egypt” (9:9–10), yet we were just told that “all the livestock of Egypt died” in the plague of pestilence (9:6). The commentators explain that the pestilence struck only the animals “in the field” (9:3), or that “all” means most of them; the hail later also finds Egyptian livestock (9:19–21).

Why does Pharaoh say “the Lord is righteous” (9:27) at the time of the plague of hail?

The hail came with an explicit warning to bring people and animals indoors, and those who feared God’s word saved theirs (9:19–21). God’s justice was plain for all to see, and Pharaoh admitted, “The Lord is in the right, and I and my people are in the wrong” (9:27). His confession lasted only until the hail stopped (9:34–35).

What were the Israelites commanded to do with the blood of the lamb?

To dip a bunch of hyssop in the blood and put it on the lintel and the two doorposts of their houses (12:7, 22). The blood would be a sign, and God would pass over those houses when He struck the firstborn of Egypt (12:13, 23).

Name some of the plagues that are mentioned in this week’s PARSHA.

Locusts (10:1–20), darkness (10:21–29) and the death of the firstborn (11:4–7; 12:29–30).

At what point did the advisors of Pharaoh tell him to let the Israelites go?

After Moses warned of the locusts, Pharaoh’s servants said, “How long shall this man be a snare to us? Let the men go … do you not yet know that Egypt is ruined?” (10:7).

Which plague was Pharaoh not warned of in advance? Why?

Darkness (10:21–23). The plagues fall into three groups of three, and in each group the first two are announced and the third comes without warning: lice (8:12–15), boils (9:8–12) and darkness. The warnings gave Pharaoh a chance to relent; when he hardened his heart twice, the third plague came unannounced.

Who was allowed to eat the KORBAN PESSACH (paschal sacrifice)?

Each household, or neighboring households together, that had counted itself in for the lamb (12:3–4). Every circumcised male could eat it, including a purchased slave or a stranger who had been circumcised; no uncircumcised man, foreigner or hired laborer could (12:43–48).

Whose bones were taken out of Egypt?

Joseph’s, as he had made the Israelites swear (13:19; Genesis 50:25).

How large was Pharaoh’s attacking army?

Six hundred picked chariots and all the other chariots of Egypt, with officers over them all (14:7), along with his horsemen and army (14:9).

Why did God make the Israelites not take the short route to Canaan?

The direct road through the land of the Philistines was near, but God said, “Lest the people change their minds when they see war, and return to Egypt” (13:17).

Why do you think the Israelites had to collect the manna daily instead of once a week? What day of the week were they not to collect the manna?

God gave the manna “that I may test them, whether they will walk in My law or not” (16:4); a daily portion kept the people looking to God each day. The Talmud (Yoma 76a) compares it to a king who gave his son his allowance day by day so that he would come to see his father every day. They were not to gather it on the seventh day, the Sabbath; on the sixth day they gathered a double portion (16:22–30).

In what way was the manna a test of faith for them?

They had to trust that tomorrow’s food would come, so they were forbidden to leave any until morning; some did, and it bred worms (16:19–20). They also had to trust that the double portion of the sixth day would last through the Sabbath, yet some went out to gather on the seventh day and found nothing (16:27).

The Israelites fought the Amalekites who had attacked them in Refidim. When Moses lifted up his hands, the Israelites kept winning; when his hands grew weak and dropped, the Amalekites kept winning the battle. What do you think this symbolized?

The Mishnah (Rosh Hashanah 3:8) asks whether Moses’ hands made war or broke it, and answers: as long as Israel looked upward and turned their hearts to their Father in heaven they prevailed, and when they did not, they fell. The raised hands symbolized the people’s faith and dependence on God (17:11–12).

Which law in this week’s PARSHA shows that the MIZBEACH (altar) was to be a symbol of peace?

An altar of stone must not be built of hewn stones: “for if you lift up your sword upon it, you have profaned it” (20:22). Rashi explains that the altar was created to lengthen human life and iron to shorten it, and that the altar makes peace between Israel and their Father in heaven, so iron may not touch it.

Look in Deuteronomy 5:6ff and compare the Ten Commandments that are given there with the version given in this week’s PARSHA. Can you find the differences?

The Sabbath is to be “remembered” in Exodus (20:8) and “observed” in Deuteronomy (5:12). Exodus grounds it in creation (20:11), Deuteronomy in the Exodus from Egypt (5:15). Deuteronomy adds to honoring parents “as the Lord your God commanded you, that it may go well with you” (5:16), and has “false (shav) witness” where Exodus has sheker (20:13; 5:17). In the last commandment, Exodus names the house first and the wife second, while Deuteronomy puts the wife first and adds “his field” (20:14; 5:18).

What advice did Yitro (Jethro) give Moses?

To appoint capable, God-fearing, trustworthy men who hate bribes as officers over thousands, hundreds, fifties and tens. They would judge the people in small matters and bring only the difficult cases to Moses, so that he would not wear himself out (18:17–23).

How do we know that “Do not steal” refers to kidnapping?

It is learned from its context: it stands with murder and adultery, crimes punishable by death, so it too must be a capital crime, which is stealing a person (21:16). The Talmud (Sanhedrin 86a) derives it this way, and Rashi (on 20:13) cites it. Ordinary theft is forbidden in Leviticus 19:11.

How does God refer to Himself in the 1st commandment? Why?

“I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage” (20:2). God presents Himself as the God who acted in their history and redeemed them, not only as the Creator. Rabbi Judah Halevi (Kuzari 1:25) explains that the people had seen the Exodus with their own eyes, so it, rather than creation, is the ground of their obligation.

The Talmud (Bava Metzia 59) indicates that the Torah mentions how we should deal with the stranger no less than 36 times. Where in our PARSHA do we learn that we are not allowed to anger or oppress the stranger? What is the reason given?

“You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt” (22:20), and “you know the soul of the stranger, since you were strangers in the land of Egypt” (23:9). The reason is Israel’s own experience in Egypt.

The way the Torah demands we treat our servants is vastly different from the way a slave was treated in ancient civilizations (and even in 19th Century America). If a man had no money and sold himself as a servant what was to happen to him after 6 years of servitude?

He goes free in the seventh year without paying anything (21:2). If he declares that he loves his master and does not want to go free, his ear is pierced at the doorpost and he serves “forever” (21:5–6), which Rashi (on 21:6) explains means until the Jubilee year.

If a slave owner hit his slave and the slave’s tooth fell out what was to become of the slave?

He goes free because of his tooth (21:27), just as he would for the loss of an eye (21:26).

Where in the PARSHA do we learn that we are to return missing property even if it entails effort on our part?

“If you meet your enemy’s ox or donkey going astray, you shall surely bring it back to him” (23:4), and if you see his donkey lying under its load you must help him unload it (23:5). Compare Deuteronomy 22:1–3.

What festivals are mentioned in Chapter 23?

The Feast of Unleavened Bread (Passover), the Feast of the Harvest (Shavuot) and the Feast of Ingathering (Sukkot), the three pilgrimage festivals (23:14–17). The chapter also speaks of the Sabbath (23:12) and the sabbatical year (23:10–11).

In the second line of this week’s PARSHA (25:2) we read: “Take for Me an offering”. The Malbim, a classic Jewish commentator says, “Their spirit of generosity should not be tainted by any external motive whatsoever, whether for the sake of honor or glory or reward, but that it should be solely for the sake of the Lord”. On what allusion in the text does the Malbim base his explanation?

The word “for Me” (li) in “Take for Me an offering” (25:2). The Malbim reads li as “for My name”: the gift must be for God’s sake alone, with no thought of honor or reward. Rashi (on 25:2) likewise explains li as “for My name.”

From what verse may we derive the idea that God is more interested in a holy people than in a holy temple?

“Let them make Me a sanctuary, that I may dwell among them” (25:8). It does not say “in it” but “among them”: God dwells within the people, and the sanctuary serves that end.

Look in the book of I Kings, Chapters 6-8. What are some of the differences between the MISHKAN (desert tabernacle) in our PARSHA and the temple of Solomon?

Solomon’s Temple was a permanent building of hewn stone and cedar, twice the length and width of the Tabernacle and three times its height (1 Kings 6:2). It had ten lampstands (7:49), the great bronze Sea and ten stands with basins (7:23–39), two huge cherubim of olive wood in the inner sanctuary (6:23–28), and the pillars Jachin and Boaz (7:21). It was built with Phoenician help and forced labor (5:15–32), while the Tabernacle was built from free-will offerings (Exodus 25:2). The Ark, holding the tablets, was brought into the Temple (8:6–9), along with the Tent of Meeting and its holy vessels (8:4).

What religious idea is embedded in the fact that the MISHKAN was to be a portable rather than a permanent structure?

God’s presence is not bound to one place: it goes with the people wherever they travel (25:8; 40:36–38).

All parts of the Tabernacle were portable. Usually, they were carried by removable poles. Why weren’t the poles for the Ark ever removed (25:15)?

The Torah gives no reason. Perhaps so that the Ark, which held the tablets of the Covenant, would never be touched directly and would always be ready to travel, a sign that the Torah goes with Israel wherever they go.

Even before all details of the MISHKAN (tabernacle) had been imparted, we find a commandment (27:20-21) that requires the Children of Israel to ensure that there is pure olive oil for the continually burning lamp in the MISHKAN. Why do you think this commandment was inserted here and not after all the details of the MISHKAN had been completed? (HINT: see MISHLEI [Proverbs] Chapter 6 verse 23). What do you think the light represents?

Proverbs 6:23 says, “For the commandment is a lamp, and the Torah is light.” The light of the lamp stands for the Torah and for God’s presence. Placing the command for the lamp first suggests that the whole structure exists for the light it holds.

The Torah often strives for the golden mean between extremes (e.g. vegetarianism vs. all meat being permitted; slavery as practiced in the ancient period vs. no servitude at all). Find at least one or more laws in this week’s PARSHA in this category.

The priestly garments are made “for glory and for beauty” (28:2), yet linen breeches are required “to cover their nakedness” (28:42–43), combining splendor with modesty. The High Priest has special status, but he carries the names of all the tribes on his shoulders and over his heart (28:12, 29): his dignity is in serving the people, not ruling them.

What significant moral idea is contained in the injunction that the altar of God is also in need of purification (see: 29:36)?

Even the altar, built by human hands from the people’s gifts, needs atonement before it can be used (29:36–37). Nothing is holy automatically; holiness has to be achieved and renewed, even for the most sacred objects.

Why isn’t Moses mentioned in this week’s PARSHA?

His name does not appear in the whole portion, the only one from his birth onward, outside Deuteronomy, where this is so. The Baal HaTurim (on 27:20) links this to Moses’ plea after the Golden Calf, “Blot me, I pray, out of Your book” (32:32): even a conditional wish of a righteous person is fulfilled in some way.

What is the connection between 29:46 and the passage preceding it?

The preceding verses speak of God meeting Israel at the Tent of Meeting and dwelling among them (29:42–45). Verse 46 adds that they will know that God brought them out of Egypt “that I may dwell among them.” God’s dwelling among the people was the very purpose of the Exodus, as Ibn Ezra explains; Ramban (on 29:46) endorses and develops his reading.

Why were rich and poor alike to give the same amount of money (MACHTZIT HA’SHEKEL)? What do you think this represents?

“The rich shall not give more and the poor shall not give less than half a shekel” (30:15). Every soul is of equal worth before God, and each person needs the same atonement (30:15–16). It may also represent that each individual is only a half, complete only as part of the community.

Why were only shekalim counted rather than individuals?

Counting the people directly would bring a plague (30:12); compare David’s census (2 Samuel 24). Rashi (on 30:12) explains that a count by heads invites the evil eye, so the people were counted by the half-shekels.

Which verse in the PARSHA illustrates the following common family problem: when our son is good he is mine, when he is bad, he is yours?

After the Golden Calf, God tells Moses, “Your people, whom you brought up out of the land of Egypt, have acted corruptly” (32:7), and Moses answers, “Why does Your anger burn against Your people, whom You brought out of the land of Egypt?” (32:11).

Which response illustrating the people’s contrition and repentance can you find after the incident of the Golden Calf?

When the people heard God’s harsh words, they mourned, and no one put on his ornaments; they stripped themselves of their ornaments from Mount Horeb onward (33:4–6).

Who was Bezalel and what did he do?

Bezalel son of Uri son of Hur, of the tribe of Judah, whom God filled with the divine spirit, with wisdom, understanding and knowledge in every craft. He built the Tabernacle and its vessels, with Oholiab as his assistant (31:1–6; 35:30–36:1).

Can you suggest a reason for the sudden mention of Sabbath observance in 31:14?

It follows directly on the instructions for the Tabernacle (31:12–17). Rashi (on 31:13) explains that even in their eagerness to build the Tabernacle they must not set aside the Sabbath. The Talmud (Shabbat 49b) derives the categories of work forbidden on the Sabbath from the labors of building the Tabernacle.

In the very beginning of the PARSHA, we see that a law about keeping the sabbath is suddenly mentioned. Why is this law stressed amidst the laws about building the MISHKAN (tabernacle)? Why do you think it’s here?

Moses assembles the people and commands the Sabbath before he calls for the building of the Tabernacle (35:1–3). Rashi (on 35:2) explains that the Sabbath was put first to teach that building the Tabernacle does not override it. It is placed here because the building work was exactly the kind of work that must stop on the Sabbath.

Gold can be used for either good or evil purposes. It is not evil in itself. Illustrate this from Exodus Chapter 32 and from this week’s PARSHA.

The people’s gold earrings were melted down to make the Golden Calf (32:2–4). In this portion men and women bring gold jewelry of their own free will for the Tabernacle (35:22), and it becomes the Ark, the cherubim and the lampstand (37:1–24).

Which items were the first to be built for the MISHKAN (see Chapter 37)? Why did these items take priority?

The Ark is the first of the furnishings Bezalel made (37:1–9), followed by the table, the lampstand and the incense altar. The Ark held the tablets of the Covenant and was the heart of the sanctuary. Yet Bezalel built the Tabernacle structure first (36:8–38). The Talmud (Berakhot 55a) says that Moses, following 25:10, told him to begin with the Ark, and Bezalel answered that one first builds a house and then brings in its furniture.

The MISHKAN was constructed so it could be set up or dismantled in a short time. How would the Israelites know when to camp or break up camp?

By the cloud: when it lifted from the Tabernacle they set out, and when it rested they camped. The cloud was over the Tabernacle by day and fire by night (40:36–38; Numbers 9:15–23).

On what date was the MISHKAN set up?

On the first day of the first month, in the second year after the Exodus (40:2, 17), Rosh Hodesh Nisan.

In your opinion, what was the major purpose of the MISHKAN (see: Exodus 25:8; 29:45; and also I Kings 8:27)?

“Let them make Me a sanctuary, that I may dwell among them” (25:8); “I will dwell among the children of Israel and will be their God” (29:45). Solomon recognized that “the heavens cannot contain You, how much less this house” (1 Kings 8:27). The sanctuary was not a house to contain God, but a place where the people could meet Him and sense His presence among them.