Myśl Żydowska do Wyjścia 6:2

Some problems in the text of the chapter. 1) The conjunctive letter vav in chapter 4,44, seems to lack any connection with the previous paragraph. Why is that ? 2) Why does the Torah emphasize that the covenant was entered into with the present generation, not the one who had already died in the desert? If the reason is that the Torah wishes to emphasize that personal experiences provide a more solid bond, and result in a heightened degree of obligation when compared with benefits and obligations based only on tradition, that would give all future generations an excuse to reject the binding nature of the covenant! 3) If in chapter 5,5, G'd is said to have spoken "face to face" to the people, what is the meaning in the following words of "I have stood between you and G'd?" 4) Why recall that Israel had been afraid of the fire, had not climbed the mountain, when they had previously been warned not to approach the mountain? (Exodus 18,12) What is the meaning of "to say" at the end of verse 5? 5) Why is the word shamor used in discussing Sabbath observance instead of zachor as in the first version of the ten commandments? 6) When the people ask Moses to be their intermediary, why do they address him as att, the feminine pronoun? Why, at this point, do the people speak about "we shall hear and we shall do," instead of the famous "we shall do and we shall hear," that we are used to from the book of Exodus several times? 7) Why does G'd ask yira-ah, fear, awe, from the people? Why does He not ask for ahavah, love? The latter would surely be a superior form of worship! 8) Why, in chapter 6,2, is this very yir-ah, fear, awe, represented as being the result of observing mitzvot and not as its prerequisite, its motivation? 9) Mention of the land of Israel flowing with milk and honey does not seem sequential to the observance of the mitzvot? (last verse in the paragraph)

Although we have said that in order to prepare for supernatural knowledge, sound knowledge of natural law is a prerequisite, we find on occasion that this very familiarity with natural law acts as a hindrance to recognising when supernatural events are being invoked in history. Abraham and Sarah both laughed at the prediction of the angel that Sarah would give birth to a son at the age of ninety. They had to be reminded that "hayippaleh me-hashem davar" is anything too wonderful for G-d to accomplish? (Genesis 18,14) Similarly, even the prophet Jeremiah had to be reminded of this very fact when he doubted that the purchase of the field from his uncle was decreed by G-d, seeing that at first glance this ran counter to all that seemed logical. (Jeremiah 32,27). Also, when Moses observed the obstinacy of Pharaoh and the additional burdens imposed upon the Jewish people, (being at the beginning of his career) he turned to G-d asking "why did You cause things to become worse?" Moses had assumed that even when Hashgachah Peratit is at work there has to be logic, i.e. natural law has to be operative side by side. G-d corrected him saying "now you will see,” meaning once the supernatural is at work the very opposite of what natural law dictates may occur.

Moses' blessings are viewed as a continuation of Jacob's blessings. Jacob had concluded with the line "and this is what their father said to them when he blessed them." (Genesis 49,28) So Moses says "and this," at the beginning of his blessings, whereas we find this term used at the very end of Jacob's blessings. Since Reuben had been demoted at the time of Joseph's sale, and had been the subject of his father's criticism at the time Jacob died, Moses emphasizes that though numerically not strong, Reuben would produce outstanding men in spite of this. The blessing may also include the assurance that Reuben personally had not lost his share in the world to come as the result of the incident with Bilhah. By mentioning Yehudah next, the fact that Reuben had been mentioned first, shows that Moses had not wanted to deny Reuben his rightful place. Yehudah is mentioned next due to his rank. Since it will be he who will lead Israel in battle, provide the kings, Moses blesses Yehudah by imploring G'd to come to Yehudah's aid when the latter finds himself in difficulties. "Though his hands fight on his behalf, be the helper from his adversaries." (33,7) Since the temporal and spiritual leadership of the nation are to go hand in hand, Levi is mentioned next in the list of tribes to be blessed. Although inquiries re the will of G'd are made via le-ish chassidecha, religious authority, by the use of tumecha ve-urecha, the ineffable name in the High Priest's breastplate, the secular leader is required to stand in the presence of the High Priest. (see chapter 35) Since Moses is himself a member of the tribe of Levi, he apologises for the sin at the "waters of strife," explaining it as having been due to instructions once received at Massa to hit the rock. (33,8) Since the sin had not been intentional, Aaron is not excluded from the term of endearment "your pious one." Both on the occasion of the golden calf episode when the Levites had risked their lives for G'ds law, and at Shittim when Pinchas had done so, the tribe had displayed fervent loyalty. The second function of the tribe is to teach the Torah to Israel, yoru mishpatecha, they will teach Your social laws. Thirdly, service in the temple will be performed by members of that tribe, yassimu ketorah be-apecha, they will put incense before You. The position of Priest and Levite being a hereditary one, it is apt to be viewed by some as an undeserved privilege, and will arouse antagonism towards that tribe. Therefore, Moses asks that the Levites' adversaries be crushed, (verse 11) Moses does not mention the tribe of Shimon, the latter still smarting from the affair of Baal Peor, and the wounds on its collective dignity inflicted by Pinchas. Also, it had just lost twelve thousand men. Moses therefore was content not to criticise the tribe of Shimon at this stage. Also, this made it unnecessary for him to bestow thirteen blessings.