Terumah Exodus 25:1-16 - Gifts of the Heart

Exodus 25

1. The Eternal spoke to Moses saying:		א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. "Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires to generosity, you shall take My offering.		ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי:
3. And this is the offering that you shall take from them: gold, silver, and copper;		ג. וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחשֶׁת:
4. blue, purple, and crimson wool; linen and goat hair;		ד. וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים:
5. ram skins dyed red, tachash skins, and acacia wood;		ה. וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּים:
6. oil for lighting, spices for the anointing oil and for the incense;		ו. שֶׁמֶן לַמָּאֹר בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים:
7. shoham stones and filling stones for the ephod and for the choshen.		ז. אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחשֶׁן:
8. And they shall make Me a sanctuary and I will dwell in their midst		ח. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
9. according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.		ט. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ:
10. They shall make an ark of acacia wood, two and a half cubits its length, a cubit and a half its width, and a cubit and a half its height.		י. וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ:
11. And you shall overlay it with pure gold; from inside and from outside you shall overlay it, and you shall make upon it a golden crown all around.		יא. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב:
12. And you shall cast four golden rings for it, and you shall place them upon its four corners, two rings on its one side, and two rings on its other side.		יב. וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הַשֵּׁנִית:
13. And you shall make poles of acacia wood and you shall overlay them with gold.		יג. וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב:
14. And you shall bring the poles into the rings on the sides of the ark, to carry the ark with them.		יד. וְהֵבֵאתָ אֶת הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת הָאָרֹן בָּהֶם:
15. The poles of the ark shall be in the rings; they shall not be removed from it.		טו. בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ:
16. And you shall place into the ark the testimony, which I will give you.		טז. וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ:

Guide Questions

1. According to Rashi on verse 3, of the gold, silver, and copper, what was given voluntarily and what was forced to be given on all of the people? Do you think charity should be purely voluntary, or do you think there is also a place to "tax" people in order to accomplish a goal? Why or why not?

2. According to the Stone Chumash (p. 444), this part of the Torah is written out of order, and the building of the Tabernacle is in response to something the Israelites did while at Sinai. What did they do? Why do you think building the Tabernacle was the solution?

3. In the Stone Chumash (p. 446), what does Sforno say on verses 8-9 about the purpose of the Ark? How is this reflected in synagogue sanctuaries today?

4. In the Stone Chumash (p. 447), Rabbi Chananel comments that the ark needed gold on the inside and on the outside, "from within and from without." How does he relate this to a person's life today?

5. In the Etz Hayyim chumash (p.486, lower commentary), from where does it say the gifts we take for God originally came? What does this say about giving and taking? What lesson does this teach for us today?

6. In the Etz Hayyim chumash, (p. 486, lower commentary), commenting on "I may dwell among them," where does it say God "dwells"? What does the midrash compare this to? Why? Compare this to a statement in Alice Walker's novel, The Color Purple: “...have you ever found God in church? I never did. I just found a bunch of folks hoping for him to show. Any God I ever felt in church I brought in with me. And I think all the other folks did too. They come to church to share God, not find God.” Where do you think God dwells, in a physical place, in people, or a combination? Why?

7. According to the Etz Hayyim chumash (p. 487), what is the connection between the Hebrew word for "Ark" and the Hebrew word for "light"? What does this say about the symbolism of the Tabernacle? How many symbols of light can you think of in Judaism, and what do they each represent?

8. According to Plaut's Modern Commentary (p. 614), What is the symbolism of the Tabernacle according to Josephus, Philo, and the Midrash? Which do you like best? Why?

9. According to the Women's Torah Commentary (p. 467), what crafts did men specialize in, and what crafts did women specialize in? What does this say about who contributed to the Tabernacle? What lesson might we learn from this today?

10. According to Rebbe Nachman (vol. 2, p. 216), what is referred to by the word "testimony" in verse 16? What two things does Rabbi Nachman teach you need in order to testimony to be considered true? According to Rabbi Nachman, what are they, and how does this work?

Yitro - Exodus 19:1-11: Under the Mountain

Yitro - Exodus 19:1-11: "Under the Mountain" Chapter 19

1. In the third month of the children of Israel's departure from Egypt, on that very day they arrived in the desert of Sinai.		א. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי:
2. They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped there opposite the mountain.		ב. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר:
3. Moses ascended to God, and the Eternal called to him from the mountain, saying, "So shall you say to the house of Jacob and tell the sons of Israel,		ג. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָֹה מִן הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל:
4. You have seen what I did to the Egyptians, and [how] I bore you on eagles' wings, and I brought you to Me.		ד. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי:
5. And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth.		ה. וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים כִּי לִי כָּל הָאָרֶץ:
6. And you shall be to Me a kingdom of princes and a holy nation.' These are the words that you shall speak to the children of Israel."		ו. וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל:

7. Moses came and summoned the elders of Israel and placed before them all these words that the Eternal had commanded him.		ז. וַיָּבֹא משֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָֹה:
8. And all the people replied in unison and said, "All that the Eternal has spoken we shall do!" and Moses took the words of the people back to the Eternal.		ח. וַיַּעֲנוּ כָל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְהוָֹה נַעֲשֶׂה וַיָּשֶׁב משֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָֹה:
9. And the Eternal said to Moses, "Behold, I am coming to you in the thickness of the cloud, in order that the people hear when I speak to you, and they will also believe in you forever." And Moses relayed the words of the people to the Eternal.		ט. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד משֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָֹה:
10. And the Eternal said to Moses, "Go to the people and prepare them today and tomorrow, and they shall wash their garments.		י. וַיֹּאמֶר יְהוָֹה אֶל משֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם:
11. And they shall be prepared for the third day, for on the third day, the Eternal will descend before the eyes of all the people upon Mount Sinai.		יא. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי | בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד יְהוָֹה לְעֵינֵי כָל הָעָם עַל הַר סִינָי:

Guide Questions

1. On verse 4, Rashi makes a comment on the phrase "on eagles' wings." According to the midrash Rashi cites, what is different about how an eagle carries its young, and what does this symbolize about God and the people Israel? Compare this comment to the Jewish philosopher Martin Buber's teaching, which says the eagle lifts up its shy young in order to teach them to fly. How does this add to Rashi's comment and the symbolism of the midrash?

2. According to Rashi, why does it say in verse 2 that the Israelites "encamped" וַיַּחֲנוּ (in the plural) in the desert and then Israel "encamped" וַיִּחַן (singular) opposite the mountain? What is the meaning of moving from the plural to the singular verb? What might this teach us today?

3. According to the Stone Edition Chumash (p. 403), what is the meaning of being "a holy nation"? Do you agree? Why or why not?

4. According to Etz Hayyim (p. 436) on the phrase in verse 1, "on that very day," what happens when we read or accept Torah today? Do you think this is true? Why or why not?

5. According to Etz Hayyim (p. 437), what does the Torah mean that "Indeed all the earth is Mine, but you shall be to Me a kingdom of priests and a holy nation"? What do you think it means that Jews have traditionally considered themselves the Chosen People? Do you agree or disagree?

6. In The Commentators' Bible - The JPS Miqra'ot Gedolot - Exodus (p. 146), on the phrase "Moses went up to God," what do Nahmanides, Ibn Ezra, and Abarbanel (in the Additional Comments section on the bottom) say this phrase means? What do you think it means?

7. In Rebbe Nachman's Torah Exodus (bottom of p. 147 to 148), what word is equal in numerical value to "Sinai" and what does it mean? Also, how large was Sinai? What characteristic does this teach us to have? Do you agree? Why or why not?

Beshalach Exodus 14:15-25 Rebellion to Tyrants is Obedience to God

Beshalach - Exodus 14:15-25: "Rebellion to Tyrants is Obedience to God"

Chapter 14

15. The Eternal said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel.		טו. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ:
16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land.		טז. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה:
17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen.		יז. וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו:
18. And the Egyptians shall know that I am the Eternal, when I will be glorified through Pharaoh, through his chariots, and through his horsemen		יח. וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְהֹוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו:
19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.		יט. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם:
20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long.		כ. וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה:
21. And Moses stretched out his hand over the sea, and the Eternal led the sea with the strong east wind all night and made the sea into dry land and the waters split.		כא. וַיֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְהֹוָה | אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם:
22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left.		כב. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם:
23. The Egyptians pursued and came after them all Pharaoh s horses, his chariots, and his horsemen, into the midst of the sea.		כג. וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם:
24. It came about in the morning watch that the Eternal looked down over the Egyptian camp through a pillar of fire and cloud and threw the Egyptian camp into confusion.		כד. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהֹוָה אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם:
25. And [God] removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Eternal is fighting for them against the Egyptians		כה. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָיִם:

Guide Questions

1. Rashi brings three explanations of verse 15. What is different about each one? How is the first one different from the second and third? What do you think of this?

2. On the beginning of verse 20, "וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל" to what situation does Rashi compare this to? How does this describe the relationship between God and the people Israel? What do you think of this?

3. What famous midrash is cited in The Stone Edition Chumash (p. 373) on בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה? What other midrash is added on to the idea that the water formed walls on the right hand and on the left? If you were to give a d'var torah on these two midrashim, what lesson could you teach?

4. In Rebbe Nachman's Torah (Exodus, bottom of p. 104), how does the splitting of the sea relate to the idea of your willpower overcoming obstacles? Do you think it is true that if you want something badly enough, you can make it happen? Why or why not? How does this compare with the first Zionist, Theodor Herzl, who said, "If you will it, it is no dream?"

5. The Great Seal of the United States is an image that is supposed to represent the values of the country. Two images were proposed. Look below: the one on the left was accepted: The eye of God above a pyramid with Latin words meaning "He approves of our deeds" and "a new order for the ages." (It is on the back of the one dollar bill.) Benjamin Franklin, however, wanted the image on the right, of the splitting of the sea, with the motto, "Rebellion to tyrants is obedience to God." His idea was rejected. What values do each image represent? How are they both about the story of the American Revolution? Which would you have preferred, and why?

6. In the Torah: A Modern Commentary by W. Gunther Plaut under "Compassion," two things are explained: a midrash about the angels and a custom at the Passover seder. (See p. 486.) How do these things change the tone of the story? Do you like or dislike this approach? Why?

7. In Etz Hayim (p. 404), what does the commentary on verse 21 say about the rabbis' attitudes toward supernatural miracles? Do you agree or disagree? Why? Does a "natural" or "scientific" explanation of the splitting of the sea appeal to you? Why or why not?

8. Look at two paintings of the parting of the Red Sea (one image by Arnold Friberg, the other one by Yoram Raanan. What is the mood of each one? How do they compare to each other? Which do you prefer? Why?

Arnold Friberg:

Yoram Raanan:

9. The Jewish philosopher Martin Buber taught that the splitting of the sea is an example of a miracle, and a miracle is anything that produces "abiding astonishment." It becomes more amazing the more you explain it. Can you think of something else that could be called a "miracle" according to this definition? What? Why?

We're Takin' Names! - Exodus 1:1-14

1. And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came:		א. וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ:
2. Reuben, Simeon, Levi, and Judah.		ב. רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה:
3. Issachar, Zebulun, and Benjamin.		ג. יִשָּׂשכָר זְבוּלֻן וּבִנְיָמִן:
4. Dan and Naphtali, Gad and Asher.		ד. דָּן וְנַפְתָּלִי גָּד וְאָשֵׁר:
5. Now all those descended from Jacob were seventy souls, and Joseph, [who] was in Egypt.		ה. וַיְהִי כָּל נֶפֶשׁ יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם:
6. Now Joseph died, as well as all his brothers and all that generation.		ו. וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא:
7. The children of Israel were fruitful and swarmed and increased and became very very strong, and the land became filled with them.		ז. וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם:
8. A new king arose over Egypt, who did not know about Joseph.		ח. וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף:
9. He said to his people, "Behold, the people of the children of Israel are more numerous and stronger than we are.		ט. וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ:
10. Get ready, let us deal shrewdly with them, lest they increase, and a war befall us, and they join our enemies and depart from the land."		י. הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ:
11. So they appointed over them tax collectors to afflict them with their burdens, and they built store cities for Pharaoh, namely Pithom and Raamses.		יא. וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס:
12. But as much as they would afflict them, so did they multiply and so did they gain strength, and they were disgusted because of the children of Israel.		יב. וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל:
13. So the Egyptians enslaved the children of Israel with back breaking labor.		יג. וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ:
14. And they embittered their lives with hard labor, with clay and with bricks and with all kinds of labor in the fields, all their work that they worked with them with back breaking labor.		יד. וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ:

Guide Questions:

1. According to Rashi, why are the names of the children of Israel listed at the beginning of Exodus when they had already been listed at the end of Genesis? What does this tell us about the relationship between God and Israel? How can you reconcile that with the fact that they were going into slavery?

2. The Torah says that the Israelites went from 70 people to hundreds of thousands in just a few generations. How does Rashi say they did this (see verse 7)? Can you figure out where he got this number from? Read the verse carefully.

3. What are the two ways Rashi says we can understand verse 8? Which do you think is more likely?

4. According to Rashi on verse 12, what were the Egyptians disgusted at? How might this connect to the idea of freedom activist Nelson Mandela, that it is not only the enslaved who need to be freed but also the enslaver?

5. According to the Stone Chumash (p. 293), how does Pharaoh's plot relate to anti-Semitism?

6. According to Rebbe Nachman's Torah (p. 24-25), what does the word קָשָׁה  (in verse 14) mean with regard to the Israelites' (and our) faith in God? How does this relate to us today?

7. According to the Women's Torah commentary (p. 308), what is new about calling the Israelites in verse 9 עַם בְּנֵי יִשְׂרָאֵל? Do you think of the Jewish community as a nation or a family? Why?

8. In The Commentator's Bible (p. 3) , Nahmanides says the theme of the book of Exodus is exile.  What is exile? What two conditions had to be met in order for in order for the exile to be over? Do you think we have met those conditions today? Why or why not?

Vayechi - Genesis 50:15-26 - So... Now Do You Hate Us?

15. Now Joseph's brothers saw that their father had died, and they said, "Perhaps Joseph will hate us and return to us all the evil that we did to him."		טו. וַיִּרְאוּ אֲחֵי יוֹסֵף כִּי מֵת אֲבִיהֶם וַיֹּאמְרוּ לוּ יִשְׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כָּל הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ:
16. So they commanded [messengers to go] to Joseph, to say, "Your father commanded [us] before his death, saying,		טז. וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר:
17. 'So shall you say to Joseph, "Please, forgive now your brothers' transgression and their sin, for they did evil to you. Now please forgive the transgression of the servants of the God of your father." ' " Joseph wept when they spoke to him.		יז. כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו:
18. His brothers also went and fell before him, and they said, "Look here, we are your slaves."		יח. וַיֵּלְכוּ גַּם אֶחָיו וַיִּפְּלוּ לְפָנָיו וַיֹּאמְרוּ הִנֶּנּוּ לְךָ לַעֲבָדִים:
19. But Joseph said to them, "Don't be afraid, for am I in the place of God?		יט. וַיֹּאמֶר אֲלֵהֶם יוֹסֵף אַל תִּירָאוּ כִּי הֲתַחַת אֱלֹהִים אָנִי:
20. Indeed, you meant evil against me, [but] God designed it for good, in order to bring about what is at present to keep a great many people alive.		כ. וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים חֲשָׁבָהּ לְטֹבָה לְמַעַן עֲשׂה כַּיּוֹם הַזֶּה לְהַחֲיֹת עַם רָב:
21. So now do not fear. I will sustain you and your small children." And he comforted them and spoke to their hearts.		כא. וְעַתָּה אַל תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם וְאֶת טַפְּכֶם וַיְנַחֵם אוֹתָם וַיְדַבֵּר עַל לִבָּם:
22. So Joseph dwelt in Egypt, he and his father's household, and Joseph lived a hundred and ten years.		כב. וַיֵּשֶׁב יוֹסֵף בְּמִצְרַיִם הוּא וּבֵית אָבִיו וַיְחִי יוֹסֵף מֵאָה וָעֶשֶׂר שָׁנִים:
23. Joseph saw children of a third generation [born] to Ephraim; also the sons of Machir the son of Manasseh were born on Joseph's knees.		כג. וַיַּרְא יוֹסֵף לְאֶפְרַיִם בְּנֵי שִׁלֵּשִׁים גַּם בְּנֵי מָכִיר בֶּן מְנַשֶּׁה יֻלְּדוּ עַל בִּרְכֵּי יוֹסֵף:
24. Joseph said to his brothers, "I am going to die; God will surely remember you and take you up out of this land to the land that God swore to Abraham, to Isaac, and to Jacob."		כד. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אָנֹכִי מֵת וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם וְהֶעֱלָה אֶתְכֶם מִן הָאָרֶץ הַזֹּאת אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב:
25. And Joseph promised the children of Israel, saying, "God will surely remember you, and you shall take up my bones out of here."		כה. וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה:
26. Joseph died at the age of one hundred ten years, and they embalmed him and he was placed into the coffin in Egypt.		כו. וַיָּמָת יוֹסֵף בֶּן מֵאָה וָעֶשֶׂר שָׁנִים וַיַּחַנְטוּ אֹתוֹ וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם:

Guiding Questions:
1. According to Rashi on verse 15, what did Joseph's brothers "see" that made them worried that Joseph was only waiting for their father to die before he took his revenge on them?

2. In The Midrash Says  (vol. 1, p. 474), what did Joseph do on his way back from their father's funeral that got his brothers worried? Why do you think Joseph did this?

3. According to Rashi on verse 16, did their father really command Joseph to forgive them? Why would they lie?

4. In the Stone Chumash (p. 288), what does Joseph mean when he says "Am I in the place of God?" Compare both Rashi's and Sforno's explanations. Which do you prefer?

5. In The Midrash Says (vol. 1, p. 476), how is Joseph different from Cain, Esau, and Ishmael? Do you think this was easy for Joseph? What can we learn from him?

6. What is the Hebrew word for Joseph's coffin? How else is this word used? According to Plaut's Modern Commentary (p. 318), what is the meaning of "the Coffin and the Ark"?

7. According to Etz Hayim (p. 310), how do the last words of Genesis foreshadow the beginning of the book of Exodus? What are the last words of all the books of the Torah, and how might they connect with each other?

8. According to Rebbe Nachman's Torah on 50:21 (p. 343), what does Joseph do that shows he is a tzaddik, a righteous person? Can you think of modern examples of people who are/were able to do the same?

9. According to the Women's Torah Commentary (p. 296), what is the meaning of the word יִפְקֹד? When else is it used? What questions or thoughts do you have about an idea of God who does this?

Vayigash - Genesis 45:1-10 - I Am My Brother's Keeper

1. Now Joseph could not take all those standing around him, and he called out, "Everyone get away from me!" So no one stood with him when Joseph made himself known to his brothers.		א. וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו וַיִּקְרָא הוֹצִיאוּ כָל אִישׁ מֵעָלָי וְלֹא עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל אֶחָיו:
2. And he wept out loud, so the Egyptians heard, and the house of Pharaoh heard.		ב. וַיִּתֵּן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וַיִּשְׁמַע בֵּית פַּרְעֹה:
3. Joseph said to his brothers, "I am Joseph. Is my father still alive?" but his brothers could not answer him because they were stunned by his face.		ג. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אֲנִי יוֹסֵף הַעוֹד אָבִי חָי וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו:
4. Then Joseph said to his brothers, "Please come closer to me," and they drew closer. And he said, "I am your brother Joseph, whom you sold into Egypt.		ד. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה:
5. But now do not be sad, and let it not trouble you that you sold me here, for it was to preserve life that God sent me before you.		ה. וְעַתָּה | אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם:
6. For already two years of famine [have passed] in the midst of the land, and [for] another five years, there will be neither plowing nor harvest.		ו. כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין חָרִישׁ וְקָצִיר:
7. God sent me before you to make for you a portion in the land, and to keep [it] for you for a great deliverance.		ז. וַיִּשְׁלָחֵנִי אֱלֹהִים לִפְנֵיכֶם לָשׂוּם לָכֶם שְׁאֵרִית בָּאָרֶץ וּלְהַחֲיוֹת לָכֶם לִפְלֵיטָה גְּדֹלָה:
8. And now, you did not send me here, but God, who made me a father to Pharaoh, a lord over all his household, and a ruler over the entire land of Egypt.		ח. וְעַתָּה לֹא אַתֶּם שְׁלַחְתֶּם אֹתִי הֵנָּה כִּי הָאֱלֹהִים וַיְשִׂימֵנִי לְאָב לְפַרְעֹה וּלְאָדוֹן לְכָל בֵּיתוֹ וּמשֵׁל בְּכָל אֶרֶץ מִצְרָיִם:
9. Go quickly and go up to my father, and say to him, 'So said your son, Joseph: "God has made me a lord over all the Egyptians. Come down to me, do not hesitate.		ט. מַהֲרוּ וַעֲלוּ אֶל אָבִי וַאֲמַרְתֶּם אֵלָיו כֹּה אָמַר בִּנְךָ יוֹסֵף שָׂמַנִי אֱלֹהִים לְאָדוֹן לְכָל מִצְרָיִם רְדָה אֵלַי אַל תַּעֲמֹד:
10. And you shall dwell in the land of Goshen, and you shall be near to me, you and your children and your grandchildren, and your flocks and your cattle and all that is yours.		י. וְיָשַׁבְתָּ בְאֶרֶץ גּשֶׁן וְהָיִיתָ קָרוֹב אֵלַי אַתָּה וּבָנֶיךָ וּבְנֵי בָנֶיךָ וְצֹאנְךָ וּבְקָרְךָ וְכָל אֲשֶׁר לָךְ:

Guiding Questions:

1. According to Etz Hayim (p. 276), why did Joseph tell all of his Egyptian servants to "get away" from him?

2. According to Etz Hayim, (p. 276), what are some of the possible reasons Joseph chose not to send a message to his father Jacob that he was okay? Do you agree with any of them?

3. According to the Stone Chumash (p. 253), what is the meaning of the word וְעַתָּה ("and now") in verse 8?

4. According to the Stone Chumash (p. 254), what are some of the reasons Joseph choose Goshen for his brothers' families?

5. Barry Shrage compares Joseph to Moses in Text Messages (p. 53). Why was Moses a better leader?

6. Compare this story of Joseph reacting to his brothers to Cain's reaction to God in Genesis 4:1-12 (which we studied before)? How can you read this story as an answer to that story?

7. The Women's Torah Commentary points out that this is one of many times that Joseph cries (see p. 263). What are the other times? Why does Joseph cry?