KMTT - the Torah Podcast
KMTT - Parshat HaShavua - Shemot
KMTT - Parshat HaShavua - shiur #03 on Parshat Shemot, by Mrs. Yael Ziegler
I was listening to two of the shurem that we sent earlier this week and I have to admit that I was shocked by the quality which surprised me. I thought we had done better quality and I'm pretty sure the problem is myself. The actual recordings were much better than last week but when we encoded them into MP3 format or to send over the internet, I made a mistake. And that's why you had this really strange sound effects in the background. Sounded as though, particularly my own share on Tuesday, sounded like I was delivering it from underwater in an aquarium. So I wish to apologize again, again, for the quality of the shurem. We are actually getting better, even if you haven't yet heard it, and we will continue to get better, especially after we go out and buy new equipment and handle the technical details better. Today's shure is in Poshata Shabua and will be given by Mrs. Yael Ziegler. Mrs. Ziegler has been teaching Tanakh here and as a fellow for many years and we're very pleased to have her today given the shure Poshata Shabua. And to the shure, I'll be back with Ihala Khayomid. This week we begin reading Safer Shmoat. And I'd like to discuss today some of the larger themes in Safer Shmoat. Generally, it's accepted that when we talk about Safer Brie's sheet, we're talking about the story of individuals, individuals who become a family. The family creates a relationship with Qadash Barachal, and this is all part of the story of the family of Avram, which is the story of individuals, whereas it's generally accepted that Safer Shmoat is about Amisraal. It's about the beginning of a nation, the beginning of the creation of a nation that develops a relationship with Qadash Barachal as a nation rather than a relationship with God as individuals. So if we look at Safer Brie's sheet, so what we're trying to examine perhaps is the idea of the creation of man, the idea of the creation of individuals. Oftentimes, Rivsela Vechic turns to Brie's sheet Parachala for more particularly Brie's sheet Parach Bet in order to ask the more fundamental questions such as, you know, why was man created, for what purpose was man created, I would venture to say that a similar question could be answered by examining carefully the themes of Safer Shmoat, the question being why was the nation created, what is the purpose of the nation, what is the idea of creating a special nation that creates this and develops this special relationship with the Qadash Barachal. When we talk about Safer Shmoat, and I'm talking about the whole Safer, not the parasha, it's generally recognized that we can divide the Safer into three broad sections, and again, I'm going to be drawing some broad strokes in this shear, so it probably is helpful to be followed along with the Tanach because we'll be looking at some of the larger sections in Safer Shmoat. The first section of Safer Shmoat is clearly Yitzia Mitzrayam, the story of the Exodus from Egypt, and it seems to be rather self-evident that the first 15, Prakhan, the first 15 chapters of Safer Shmoat belong to the section, begin with the slavery, the hardship, the persecution of Amisrael, and of course it culminates in the great Shirat Hayam, the Song of the Sea, sung by Amisrael after the Egyptians drowned in the Yamsuf, in the very sea that a moment before had miraculously allowed the entire Jewish nation to pass through it unharmed, and that's really the culmination of the section in Praktitvav in chapter 15. Broadly speaking, the next section of the book is occupied with Matan Torah, with the divine revelation which accompanies receiving the Torah at Sinai, and the laws and the covenant ceremony, the breed which also attend this seminal event. The story of Matan Torah begins in Perikutet, and it ends in Perikov-Dalid. It of course should be noted that we've just skipped three Prakhan, we skipped Periktitvav, T'dion, Yud-dion, and Yut-dion, that was before Prakhan, so we just, in broad strokes we saw the section so far of Yitzi Amitrion, the section of Matan Torah, but along the way we skipped several Prakhan, no that would be T'dion, Yud-dion, and Yut-dion, three Prakhan we skipped. The final section in the book of Shmoat is focused on all the details of building the Mishkhan, and preparing for its use, its proportions, its dimensions, the materials, the calim, the vessels, the priestly garments. This section itself, which begins in Perikov-Hey, and ends in the very last Perik of Safer-Shmoat, Perik-Mim, is broken into two parts by the story of the Eigal Hazahav, the story of the golden calf, after which the command to build the Mishkhan is executed in again great detail, seemingly to some extent superfluous detail. But now I think that really from a lot of perspectives, I think it makes a lot of sense to have these three larger topics constitute the makeup of Safer-Shmoat, the Rambhan in his introduction to the book actually addresses the question of the different of these three major topics in Safer-Shmoat, and he says as follows, he says in his Haqdama, 'Vihine Ha-Galut, enenu nishlam ad yom shuvam el mikomam, the elma alat avotam yashuvu.' He says the galut, which is, of course, what we're trying to leave in Safer-Shmoat, the exile, the state of persecution, he said it's not really over until they return to the previous status of their forefathers, and he says 'Ukshe yatsume mitzrayam,' and when they left Egypt, 'Aphopishhe yatsume beit avadim,' even though they left the house of slavery, 'Adai nishashuvugolim,' they're still thought of as exiles, kiyayyubar it's lola ham, nivuhrim beit bar, because they were in a land that wasn't theirs and they were confused and wandering around the desert, 'Ukshe bao el harsinai,' the asumishkhan, the shavakar ojibaroh vihishrashrinatobene haem, 'Azshavu elma alat avotam, the Aznashuvugulim,' so he says, 'The women came to harsinai and they made the mishkhan and God once again placed his presence amongst them, then they returned to the previous status of their forefathers, and then they were really thought of as redeemed.' Now again, the Ramban is coming from the perspective that Sefer Shmoat is, like Hazal say, Sefer hagulah, it's the book of redemption, and the Ramban maintains that the gula from Mitzrayam, the redemption from Egypt, is not complete without first of all Harsinai, which is of course where we encounter God in this very intense way, and then of course the building of the mishkhan in which God returns to dwell amongst them, only then is the redemption complete. And generally, I think that this approach is correct. We have the sense that Yitziyam Mitzrayam cannot be separated from Matan Torah. This is, of course, highlighted every year by the Mitzvav's Firata Omer, where we link the story of, or the events of Yitziyam Mitzrayam to Matan Torah, with the obvious message that physical freedom without spiritual commitment is totally meaningless for us as a people. And of course, one could take this one step further and claim that the necessity to perpetuate the Harsinai experience, the meeting, the encounter between Man and God in Harsinai, leads to the building of the mishkhan, the place where Man receives God's revelation every day. And yet, I think we're still left with several questions, which perhaps, if we examine these questions more closely, we'll be able to get a deeper insight into the meaning of the larger meaning of Safer Shua. And again, with an eye towards answering the question that I posed at the beginning of this year, which is, "For what purpose was Amistrael created? Why do we have this creation of this special nation?" Which is, I think, perhaps the question that should be underlying Safer Shmoat. The first question that I would ask is, particularly with regard to the topic of the mishkhan. While the topic of the mishkhan, I think we're accustomed to finding it, or the building of the mishkhan, we're accustomed to finding it in, in Safer Shmoat, perhaps one could say, perhaps one could claim, that it would have made more sense to put it in Safer very cray, in the same book as the laws of the sacrifices, which of course culminates with the dedication of the mishkhan. In the first part of Safer very cray, we have the core bano, the dedication of the mishkhan. Perhaps it would have made more sense to have the building of the mishkhan in Safer very cray. I think that we have to conclude that there's a very strong connection, a very strong thematic connection, not just between Harsini and the mishkhan, but between Yitzi and Trayam, Harsini and the mishkhan, which I believe that the Rambhan began to address, but I think that if we examine it more closely, perhaps we will find an even more developed connection. The other question that I think it perhaps is the most important question that we could ask after having outlined the different parts of Safer Shmoat is, what do we do with Prakim, Zion, Yud Zion and Yutchett, with chapters 16, 17 and 18. Again, when I divided the book, I sort of skipped over these chapters, they're very short, it doesn't seem to have any sort of internal unifying theme. We have in these chapters a series of complaints from Amisrael at the beginning of their journey in the desert. Similar, by the way, to those found in the middle section of the book of Bimidbar, starting in Parakud Aleph, we have a whole series of complaints. Our complaints here in Prakim to Zion and Yud Zion remind us a little bit of the situation of Amisrael later on in the Midbar, starting in Bimidbar, Parakud Aleph, and then we have the story of the war with Amalek, and then we have the story of Yitro and Yitro's assistance in the establishment of a judicial infrastructure for Amisrael. We have several questions about these Prakim. The first question is, where do these Prakim fit into the larger framework of Safer-Schmoat? Are these Prakim part of Yitziyat-Mizrayam? Are they part of Matantorah? Perhaps they're simply transitional chapters which don't rightly belong to any category, in which case we could say, and they don't even really seem to have any sort of unifying theme that enable us to say that they are themselves constitute any sort of unit. So perhaps we could say, well, these stories don't really have any thematic role in Safer-Schmoat. Perhaps they simply have a chronological role in Safer-Schmoat. These are the events that took place between the time of Shirath Hayam of the Great Song of the Sea in Praktit-Bov until they got to Harsini. Now, that certainly is true about Prakim to Zion and Yud Zion. It seems to be not true about the story of Yitro. This is a very, I think, a very well-known question in Praktit-Rhet. Praktit-Rhet appears to be a story which takes place after Matantorah. Now, this is, of course, a source of controversy. In fact, the controversy already begins in the Gmara. In the Gmara, in Zwachim, and Daf Kufte-Zain, Amud Alif, where there's a makhloket about this question. Whether or not Yitro came to see Moshe before Matantorah as the order of the chapters suggest or whether he came to see Moshe after Matantorah as the context of the story suggests. Because, in fact, in Praktit-Rhet, in Pasokay, it appears as though, if you look inside, if you have an open Tanakh in front of you, if you look in Praktit-Rhet-Pasokay, it appears as though Yitro came to Moshe. Asher Huchonesham Har-Hailokim, and he was already there. Moshe was already at Har-Hailokim. This actually doesn't happen until Praktit-Rhet-Pasokbet. In Praktit-Rhet-Pasokbet, he leaves Rifidim, Hormosha, and Amisar leave Rifidim. They have Omi Bar-Sinai, they have Omi Bar-Sinai, they have Omi Bar-Sinai, they have Omi Bar-Him. Shamn Yisar El-Neged-Hahar. Then they come to Har-Hailokim that actually doesn't happen until Praktit-Rhet-Pasokbet, whereas if you look in Praktit-Rhet, it appears as though Yitro arrives at the camp only after Amisar has already been camped at Harsinai. Now, this problem is compounded with the story of the creation of a judicial infrastructure, which appears more likely to have taken place after they've received the Torah. This problem of the lack of chronology of Praktit-Rhet also seems to be indicated by Dvarim Parakal. If you look there, I'm not going to turn right now to Dvarim Parakal. But if you look in Dvarim Parakal, Sukhim Vav and Tett, I think it becomes clear that the events of the setting up of the judicial infrastructure and the encounter between Moshe and Yitro that appear here in Paraktit-Rhet really should take place after the story of Matantara. And this, by the way, is also a makhloket among medieval Parshanim, while the Ibn Ezra believes that, in fact, Yitro came to Moshe after he built the michkan, and certainly after the events of Harsinai, and this Parshah is out of order, and, of course, he holds in Wukdam-Umu-Khar-Bittorrah. The Ramban, who likes to maintain the chronology of the Torah in the manner which the Torah is written, is of the opinion that this Parshah is in the proper place. In any case, though, I think that the Ibn Ezra and the opinion in the Gmar and Sukhim, which suggests that, in fact, Paraktit-Rhet really should take place, or actually does take place, after Harsinai, and, therefore, is out of order chronologically, it actually is a very compelling argument, which only compounds our question regarding Prakim to Zion, Yud-Zain, and Yud-Rhet. We said that it doesn't appear to be any internal unity among these Prakim, which deal with Amishal's complaints and a war with Amalek, and the judicial infrastructure. All these seemingly haphazard topics, which are grouped together, which we suggested, well, perhaps it's not that they're just haphazardly grouped together because they constitute any sort of thematic unit, but perhaps they're haphazardly grouped together because they constitute a chronological situation. They simply chronicle the events between Yitziyam, Yitzrayam, and Mama Harsinai. Well, that doesn't seem to be the case either. Certainly, one could make a good argument that that's not the case. And so, to summarize what we've said thus far, it appears to be that Safer-Schmoat has three themes, which seem to be related one to the other. It's not clear what Prakim to Zion, Yud-Zain, and Yud-Rhet are doing in Safer-Schmoat thematically. And, by the way, even if we want to say that they need to be placed somewhere where they are thematically, they are part of the larger theme of the Safer. Perhaps they'd be better placed in Safer-Permi Bar, where the Safer is there in order to explain why Amisrael can't enter Aris Israel in this generation, why this generation of freed slaves cannot enter into Aris Israel. Perhaps Prakim to Zion, and certainly the first half of Prakid Zion, could explain that just as Safer-Permi Bar does. So perhaps these Prakim, at least from a thematic perspective, would be better placed in Safer-Permi Bar. I think in order to explain these questions, these questions that we've posed, we need to examine the themes of the sections that we've eliminated previously a little bit more deeply. Let's begin by examining the first section of Safer-Permi, and that is Yitzzah Mezraim. I think the question of what is the goal of Yitzzah Mezraim is a rather obvious question, which has a rather obvious answer. And, of course, we're all inclined to say that the goal is to take the Jews out of Egypt so that we can begin our history as a sovereign nation, as a nation that is involved in a relationship with the Khadash Barahou. But, actually, when we glance at the story itself, this answer simply does not explain all of the drawn-out details, all of the complexities of the narrative, the plagues, the hardening of Parahou's heart, the extensive dialogue between motion and Parahou, the last-minute retraction of the Egyptians, who again go after Amistal after they've left, culminating, of course, in Kriyayam Suf in the splitting of the sea. If God simply wanted to get the Jews out of Yitzzah Mezraim, so, obviously, why not just have Makapukaro? I mean, it wouldn't have taken, it wasn't necessary to have all of the Ezer Makot. Now, again, I mean, I think that many answers are given to this question, and perhaps one could suggest that Yitzzah Mezraim, that all of the Makot are meant to be. A punishment for the evil Egyptians who do indeed deserve to be repaid for their cruelty. And yet, the Tanakh makes it clear, say, for Shmoat makes it clear at the outset that there are two overt separate but related goals of the numerous miracles and wonders which are going to accompany the Exodus of Amistal from Egypt. And if you look at Shmoat Parahouv, God makes this very clear. God speaks to Moshe at the beginning of Shmoat Parahouv, and look at what he says in Passefahouv. These are some very famous Suqim, he says as follows. "Lachina, more live in Israel, Ani Hashem. We will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, we will say to Yitzzah Mezraim, and I'm going to save you, and I'm going to redeem you, and I'm going to redeem you with great judgments, and with an outstretched arm, and I'm going to take you for me as a people, and I'm going to be for you as a god, and therefore, and here I believe is the key phrase, vidatem kani Hashem alokeshhem, and then you will know that I am God, your God, who took you out of this persecution in Egypt. This is the first goal of Yitzzah Mezraim. These events are meant to establish the superiority and might of God to his nation. vidatem kani Hashem, that's the goal of Yitzzah Mezraim. And yet, there's a second goal, which is of equal importance, which is stated very clearly in the next parak in Parak Zion, and here it's in the context of God sending Moshe to speak to Paro, right? That's the beginning of Parak Zion, and he says, "Go," and speaks to Paro, and take Aaron with you, and I'm going to harden Paro's heart. "Looking past the Gimmel, Vaniak Sheh at Leiv Paro, "Virbeiti et Uto Tyve et Muftaybe, the Eritswitsraim." I'm going to harden Paro's heart, and I will make my wonders and my signs very many in Eritswitsraim. I'm going to make many wonders and signs. "Vilogeshmalahem Paro, vinakati etidibimitsraim, "Vilogeshmalahem Paro, vinakati etidibimitsraim, "Vilogeshmalahem Paro, vinakati etidibimitsraim, "Vilogeshmalahem Paro, vinakati etidibimitsraim, "Vilogeshmalahem Paro, vinakati etidibimitsraim, "Vilogeshmalahem Paro, vinakati etidibimitsraim, "Vilogeshmalahe Paro, vinakati etidibimitsraim, "Vilogeshmalahe Paro, vinakati etidibimitsraim, "Vilogeshmalahe Paro, vinakati etidibimitsraim, "Pierce to be of equal importance, and this objective is broader simply than the nation. "It seems to have universal dimensions. "I would even claim that this objective is broader than simply the goal "of Egypt knowing of God's might. "Rather, this message appears to have universal dimensions. "The exodus from Egypt is designed to demonstrate "to the entire Gentile world of God's supremacy." And by the way, of course, this whole goal seems to be precipitated by Paro's own words in Para K. Pasapet, where he says, "Loya dati etashem." I don't know this, God. And of course, here we have God's words to Moshe. They're going to know who I am, Viyadhu Mitsrayam Kyanihashem. But I think that these goals, perhaps, may be here, may be designed to encapsulate the very idea of the Jewish nation. Amisrael has both a particularistic role in its relationship with God and a universal role. On the one hand, the nation is required to forge a relationship with God, a connection with God based on its covenantal rights and obligations. One that is unique to Amisrael. On the other hand, Klyesrael's goal has always been, and we see it throughout Tanakh, to disseminate the word of God outward. The message of God's presence to the world at large. This message is formulated all over Tanakh. It's formulated very succinctly by Isha'ahu in his description of the Gentiles from many nations flowing to Jerusalem, flowing to Ushalayim to seek instructions from the people of God as to what God's message is. Ki Mitzi'on, te sei Torah udvar Hashem, Ushalayim, from the center from Ushalayim goes forth the word of God. And this idea, I think, is one that is perhaps first defined here at the beginning of Safer Shmoat. In Isha'am, it's Ryan, of course. The message to the universe is conveyed passively through Amisrael, rather than actively by Amisrael. In any case, though, it seems to me, that by using Amisrael to convey this message to Egypt/the world at large, God is also communicating to Amisrael as a nation. Their essential role as vehicles of God's word to the Gentile world. And this, again, I think if I had to encapsulate this idea, I would say that Amisrael here, the nation of Israel here, is being told that they have two roles in this world. One is to themselves know God, the Datem, Keani Hashem, that you, yourselves, have to know God in this very profound way. And the other is to disseminate this idea outward. Now, I want to ask the following question. I think it's a question that can be answered in Safer Shmoat, and that is, was this goal attained? Does Yitzi Amisrael achieve its goal of revealing to the world the idea of God, via Dumizrim, Keani Hashem, of compelling the world to arrive at some sort of recognition of God? And by the way, I think if you just flip through the makot, you see this word appears over and over and over. This idea appears over and over throughout the makot, thereby corroborating the idea that, in fact, this is the purpose, or the major purpose of the makot is to convince the world is to compel the makot, Dumizrim, to know God's presence. Look, for example, in Parak Zion, Pasakud Zion, Bizot te da Keani Hashem, in Parakhet Pasakvav, Liman te da Keaim kashem al-kenes, so that you should know that there is no God like our God. Parakhet Pasakud te, Liman te da Keani Hashem bekaravars, so that you should know that I am God in the midst of the land. Look ahead in Parakhet Pasakud dalid. B'avort te da Keaim kamoni bekol haaretz. It goes on and on. Look at Parakud Pasakvat, Vida tem Keani Hashem, and then, of course, throughout the whole section of Kriyatyam Suf, over and over. Amisar al is being told, "You will know," and the Egyptians are being told, primarily, the Egyptians are being told, "All this is so that you will know Vida tem Keani Hashem." Of course, in the second half of Shiratyam, what is described is the fear and trembling of the inhabitants of Kanan, who fear an impending attack upon their land, by the Jews who have just, who have just experienced this, all these tremendous miracles. Right, we have Shamu, Amim, Yergazun, Shilah Khaz, Yoshwai Plashek, Azniv Halu, Aloufei, Adom, Elimmoav, Yochazemorahad, Namogukol Yoshwai Kanan. All the inhabitants of Kanan are trembling, they fear before Amisar al's impending arrival, and this, of course, seems to be an outgrowth of their hearing of God's great wonders that he did in Egypt. So, to some extent, we already have a sense that the goal of Amisar al in disseminating God's presence in the world has already been accomplished. And yet, I think that really the story of Yitro comes at the end of the section of Yitzyam Yitzrayam in order to drive home this point. What is it, in fact, that Yitro says in Parakir Ha'at? Well, turn to Parakir Ha'at and look at Yitro's great declaration to Mosheh, beginning in Pasath-Yud. Parakir Ha'at, chapter 18, verse 10, "By Yomar Yitro, Baruch Hashem, Hashem, Hashem, Yat-Nitzrayam, Umiad, Paro. Hashem, Hashem, Yat-Nitzrayam, Umiad, Paro." "Hashem, Hashem, Yat-Nitzrayam, Yat-Nitzrayam, Yat-Nitzrayam, Yat-Nitzrayam, Yat-Nitzrayam, Yat-Nitzrayam, Blessed is God that saved you from Yat-Nitzrayam and from Paro, who saved the nation from Yat-Nitzrayam." Look at what he says in Pasakirath. "Ata yadati, kigadoh Hashemikol al-Qin, Kibba-Davar, Kibba-Davarashar Zadu, Alehem. Now I know that God is greater than any other God." It would, of course, precipitate this knowledge, this Yidiyah, the wonders of God that he performed in bringing his people out of Egypt. An outsider here, Yitro, responds to what he perceives to be the obvious manifestation of God in this world, representing the fulfillment of one of the goals of the entire narrative of Safer Shmoat thus far. The Torah is illustrating an example, I think, of the ultimate success of Yat-Nitzrayam in the universal arena. Yat-Nitzrayam has the potential to generate recognition of God's supremacy to all the world, and even a Gentile can recognize God, or not even, this is part of the goal. A Gentile here can recognize God through the miracles which God performs for his nation. And then part of the idea of Anisra as a nation here is being fulfilled. And the question, though I think, remains. And this, I think, also explains perhaps the chronological problem of the Yitro story in Safer Shmoat. The story is, in my opinion, undoubtedly the culmination of the narrative of the Exodus from Egypt. It's the epilogue to the first section of Safer Shmoat in which the question, was the goal of Via-Dumitrayam? Via-Dumitrayam being, obviously, suggesting a more universal element here. Via-Dumitrayam-Kaneshaam, was this achieved? The answer is yes, note the word "Yadhati" that is used by Yitro to make this unequivocal declaration of knowledge of God in the world. What about the other goal? What about the goal of Via-Dam-Kaneshaam? That of Benet Strel's knowledge of God. Do they also accomplish this goal as a result of Yitro to Yitro to Yitro to try it? In my opinion, that is the topic of chapters 16 and 17. Puck into Zion and Yud Zion here in Safer Shmoat. If chapter 18 answers a question of whether the universal message was successful, these chapters address the question of whether the national message was successful. Here, however, the answer appears to be no. The theme in these chapters is that God has failed, is that Israel has failed to know God as a result of Yitriam. What are their complaints here? If not a lack of recognition of God, a denial of God's presence in their lives? Repeatedly they ask, where will we get water? Where will we get food? They are convinced that they're going to die in the desert. They want to return to Egypt. And the failure of Amisrael in this section to absorb the lesson of Yitriam is underscored here by Moshe and Aaron's words in Percutet Zion, Pasuk vov. After they complain, Moshe and Aaron say to Amisrael, Erev vidatem kyashim hotiyyakhem ehritzrayim. Evening will come and you will know thereby, of course, implying that they do not know. God also notes their failure. Look in Pasukute Bed. Wait a minute, I don't know, shall I more? Shammati, I mean Percutet Zion, Pasukute Bed. Shammati, I mean, vidatem kyashim hotiyakhem. And you will know, once again, implying that they do not know. This is perhaps underscored also by Percutet Zion, Pasuk Zion, where Amisrael asks, Ha'yesh Hashem, Bikir, Beinu, Im Ayan. Is God in our midst or not? And that of course echoes Percutet, Pasukute Bed, where God says unequivocally, during the course of the of the Makot, Le Man-tay-da kyashim bikiriv ha'aretz. The point is that you should know that I am God in midst of the land in the very in the very next pracim after the story of Yitziyyakm ehritzrayim. Amisrael saying, Ha'yesh Hashem, Bikir, Beinu, Im Ayan. Well, didn't they just see the events of Yitziyyakm ehritzrayim? How can they doubt that God is in their midst? How can they possibly question the possibility of God's presence? And finally, how can they be worse than the Gentiles who allow Yitziyyakm ehritzrayim to affect their recognition of God? It seems to me, and I realize I only have a minute or two left, it seems to me that the answer lies with the difference between the relationship that God demands from the Jewish nation as opposed to the Gentiles. In other words, what kind of Yiddiyah is required from the Jews, and what kind is required from the Gentiles? The Gentiles are simply required to recognize God. They must acknowledge His supremacy, His greatness, His general presence in the workings of the world, and this they were able to do simply by witnessing the great events of Yitziyyakm ehritzrayim. But what does God expect from the Jews in their recognition of Him, in their personal relationship with Him, as this special nation that is being created here in safer schmote? God demands that the Jewish nation live with a constant awareness of Him in every aspect of their lives, both mundane and significant, both sacred and profane. They're required to rely on God for their food, their water, their constant everyday survival. I'd like to suggest that on a practical level, due to the nature of human beings, the astounding miracles of Yitziyyakm ehritzrayim suffice for our expectations vis-a-vis the Gentiles that are insufficient for generating the type of relationship that we expect from Anisrael. The miracles of the of the Makot and the splitting of the sea indicate to the world that God's presence is indeed a fact. They are not, however, an adequate basis for developing a relationship with God, in which man is expected to perceive God in his everyday life, to put it simply, just because God performs dramatic wonders does not mean that He'll put bread on our doorstep and provide us with water in the desert on a daily basis. The care of hearts? Yes. Bikirbanu? Is God in our midst, in our personal midst? Perhaps not. This is why the Jewish nation continues to question God even after the events of Yitziyyakm ehritzrayim. Not because they don't believe in God's general presence, in as much as He has the ability to split the sea and bring plagues, but in terms of His ability or perhaps more accurately His desire to interact with them on a daily basis. And so we're left with a final question. How, when, and if, do Amisra'al as a nation ever attain this goal of Yitziyyakm? Does vapor schmote create a vehicle through which Amisra'al can attain the kind of Yitziyyakm that is necessary for their creation as a nation or that defines the purpose of their creation as a nation? The answer are the final two sections of the book of schmote. The failure of the Jewish nation after Yitziyyakm ehritzrayim doesn't end there. Matantorah is designed to give the nation the tools to recognize God's constant daily presence in our lives through Tarayag Mitzvah, through daily commitment, and the primary vehicle which can teach them. How to achieve Yitziyyakm in this manner is, of course, the Mishkhan. The Mishkhan which involves a kèves ha'ad taseb aboker, a kèves ha'shein'i, taseb ben harbaim. The Mishkhan involves a daily experience of worship of God every morning and every evening without fail. We bring a sacrifice. This worship introduces a new type of relationship between man and God. The experience of God's revelation in the Mishkhan is not a sensational, dramatic one-time event designed to make you latently aware of God's presence in the world but a routine constant service of God designed to integrate constant knowledge of God's presence in the ordinary excisioncies of daily life. And so after the description of the Mishkhan and the command to bring the daily sacrifices, we finally read of how Amisrael is going to achieve success in this arena. The very, very end of the initial command to build the Mishkhan, not the very, very end, but basically the end in schmoke per kafet. In Pezet-Mimhe, God says his follows. After you do all this, after you bring kèves ha'ad ben harbaim, baboker and kèves ha'shein'i, ben harbaim, vishkhan dibitoh benaisrael, and at the end of schmoke per kafet, the haiiti la chamelokim, viadu, kiani ha'shem eloké, elo ha'heim, machere, hoteitio, tenor urchituram, vishkhani vitoham, ani ha'shem elokéim. Here we have, I think, the kieves ha'shem understanding what brings together, say, for schmoke, and you will know that I am God, who took you out of Nitzrayim in order to dwell amongst you. In other words, the message of Nitzrayim is so that the Gentiles should know that the presence of God exists in the world, and so that Amisrael should understand that God took them out of Nitzrayim so that his presence should be in our midst, in our everyday lives. This is the backbone of the book of schmoke, and this ultimately, in my opinion, is also the idea of the purpose of the creation of Amisrael as a nation, one that is, we are given the tools to fulfill already in say, for schmoke. K. M. T. T. G. M. T. T. G. M. T. T. T. T. T. And this is Azubic. I was listening to two of the schm that we sent earlier this week, and I have to admit that I was shocked by the quality which surprised me. I thought we had done better quality, and I'm pretty sure the problem is myself. The actual recordings were much better than last week, but when we encoded them into MP3 format or to send over the internet, I made a mistake, and that's why you had this really strange sound effects in the background. It sounded as though, particularly my own share on Tuesday, sounded like I was delivering it from underwater in an aquarium, so I wish to apologize again, again for the quality of the schm. We are actually getting better, even if you haven't yet heard it, and we will continue to get better, especially after we go out and buy new equipment, and hand all the technical details better. Today's shiu is in poshata shabua, and we'll be given by Mrs. Yael Ziegler. Mrs. Ziegler has been teaching Tanach here in Ertz as well for many years, and we're very pleased to have her today, giving the shiu poshata shabua. After the shiu, I'll be back for the halakhayomint.