meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Haamek Davar/Torah/Haamek Davar on Exodus/English/Introductions to Ha'amek Davar. Trans. by Elchanan Greenman, 2019.txt"}
text: Haamek Davar on Exodus
  העמק דבר על שמות
  Introductions to Ha'amek Davar. Trans. by Elchanan Greenman, 2019
  
  
  Haamek Davar on Exodus
  
  Introduction to Exodus
  
  This book is commonly referred to by the authors of the Midrash as <i>Sefer Shemos</i>, (The Book of Names), as it is [for example] stated in the third <i>parashah</i> of <i>Bereishis Rabbah</i>, “‘And there was light,’1<i class="footnote">Gen. 1:3.</i> corresponds to <i>Sefer Shemos</i>, etc.,” and similarly in many other locations.2<i class="footnote">The Netziv appears to be referring to the numerous Torah commentaries who refer to the Bok of Exodus as <i>Sefer Shemos</i>.</i> And Nachmanides, at the end of his commentary [to <i>Sefer Shemos</i>], calls it the <i>Sefer HaGeulah</i> (The Book of Redemption).3<i class="footnote">Nachmanides concludes his commentary to Exodus with a paean expressing praise to the Eternal for enabling him to complete his commentary to the “Book of Redemption” and to “He who saved him from the hand of him that hated him, and redeemed him from the hand of his enemy.”</i>
  However, our Teacher the BaHaG4<i class="footnote">Acronym for <i>Ba’al Halachos Gedolos</i>, Rabbeinu <i></i>Shimon Keira, ~800. [<i>Halachos Gedolos </i>is his composition on Halacha. Some sources attribute it to "Rabbeinu <i></i>Yehudai Gaon", of the same time period.]</i> towards the end of his holy book5<i class="footnote"><i>Halachos Gedolos</i>.</i> when listing the Five Books of the Torah refers to [<i>Shemos</i>] as the “Second Book.” There are five books of the Torah: <i>Sefer Bereishis</i>, (Genesis), <i>Chumash Sheini</i> (Second Book of the Torah), <i>Sefer Kohanim</i> (Book of Priests}, <i>Chumash HaPekudim</i> (The Book of Numbers), and <i>Mishneh Torah</i> (Repetition of the Torah). We likewise find [Shemos referred to as the “Second Book”] in Tractate <i>Sotah</i> 36b: They, [the names of the Twelve Tribes], were not apportioned upon the stones as they were apportioned in the Book of Numbers6<i class="footnote">More commonly known as “The Book of Numbers.”</i> but rather as they were apportioned in the Second Book of the Torah. 7<i class="footnote">On the tops of the straps of the Ephod, the garment worn by the High Priest, there were two gold settings, which contained precious stones known as the <i>Avnei Shoham</i>. The names of the twelve tribes were inscribed upon these stones.</i> 
  It is no trivial matter that they named this book differently – “from the conversations of our Rabbis we obtain insights.”8<i class="footnote">See <i>Avodah Zarah</i> 19b, “Even the ordinary talk of scholars needs studying.”</i> Our Rabbis should have [been consistent and had either] listed all five books according to their numeric order, i.e., the Second Book of the Torah, the Third Book, etc.; or [this book] should have been titled the Book of Names or any other name depicting its theme, i.e. “Exodus from Egypt” or the “Giving of the Torah,” just as the Book of <i>Bamidbar</i> is called <i>Sefer HaPekudim</i>, (“The Book of Numbers”), – the rationale for which will be explained later.9<i class="footnote">See Netziv’s Introduction to the Book of Numbers.</i>
  In fact, it comes to teach how this book specifically is the second volume to the book describing the beginning of creation; i.e. it is a second section describing the culmination of creation. This is like our Sages of Blessed Memory stated,10<i class="footnote"><i>Tanchuma Yashan</i> 3, <i>Vayikrah Rabbah</i> 36:4.</i> God created the world for the sake of Israel who are called <i>reishis</i>, “first,” as stated “[Israel is holy to the Lord] the first of His crop”;11<i class="footnote">Jer. 2:3. The Midrash understands “first” as meaning “foremost.”</i>
  The understanding of this is that the purpose of the world’s creation as a whole was for a single nation to become God’s possession, His nation. This did not completely come to fruition until Israel left Egypt, arriving at their purpose when – upon accepting the yoke of the Torah and <i>mitzvos</i> – they experienced a transformation of their very being. Also included in this is their function to be fit to be the beacon for the nations, guiding them to recognize the God of the Universe. So have we explained in this same Book the end of the verse: “The children of Israel departed <i>according to their hosts</i>” (Ex. 12:51). 12<i class="footnote">The Netziv ad loc. explains that the verse may be translated as: “The children of Israel departed according to their designated service.” Upon becoming circumcised the Children of Israel became a separate Nation and of a unique form to become a people that would be a lamp unto the nations of the world. The Hebrew word for host, <i>tzeva</i> may also be translated as “time of service.” See Job 7:1: “Is there no, <i>tzeva</i>, appointed time, to man upon earth?” Meaning God has provided each person a designated function to be fulfilled within a predetermined period of time.</i> This is also written in the Book of Isaiah 42:6, “I [the Lord] have formed you,”13<i class="footnote">Isa. 42:6.</i> [meaning], I have given you a unique form, “and [thus] set you for a covenant of the people, [to be a light of the nations].” See how I have explained this verse in <i>Herchav Davar</i> to Gen. 17:4 [how the Jewish Nation was transformed into a different form and thus enabled to be a beacon to the nations].14<i class="footnote">Isa. reads in full: “I am the Lord; I called you with righteousness and I will strengthen your hand; and I formed you, and I set you for a covenant of the people, for a light of the nations.” The Netziv explains the second half of the verse as follows: “I have formed you,” I have given you a unique and separate form; “and set you for a covenant of the people,” to enhance every nation’s covenant, i.e. pledge to God; “and to be a light for nations,” by how the Jewish people conduct themselves in their daily affairs. According to the Netziv, the Jewish nation not only obtained a new function, but they actually underwent the creation process and became a new ‘species.’ See <i>Sha’ar Yisrael</i> where the Netziv explains that when the Jews do not perform their divine function, they become detestable to the nations of the world. This is similar to animals of a higher form, such as when a horse becomes detestable to people when it is not fulfilling its intended function, i.e., it dies.</i>
  And this [transformation of Israel] is the purpose of creation, [to proclaim] His glory, may He be Blessed, as written in the Scripture: “Everyone who is called by My name, and whom I have created for My glory.”15<i class="footnote">Isa. 43:7.</i> See what I wrote on the book of <i>Bamidbar</i>, in the <i>parashah</i> of <i>Shelach</i> about the verse, “But as I live, and the glory of the Lord shall fill [the entire world].”16<i class="footnote">Num.14:21. The Netziv explains that the generation accepted the 10 spies’ discouraging report of the Land of Israel as they wanted to continue to live their lives within the rules of nature. They did not want to enter the Land of Israel where they would experience life above the rules of nature, where they would be subjected to the immediate consequences of reward and punishment. After the sin of the 10 spies, God told Moses that since they had sinned by rejecting the great spiritual life transcending nature, they could no longer remain permanently in Israel; as their actions would not be as astounding to be spread throughout the world and thus influence the beliefs of the other nations. They would thus have to undergo a lengthy exile to spread the belief of God throughout the world – that is Israel’s function is to be a spiritual beacon to the world and they would thus be required to go into exile.</i>
  Thus the exodus from Egypt was the culmination of creation,17<i class="footnote">It was only when the Jewish Nation accepted the Torah, could they be transformed into being a beacon to the nations of the world.</i> or [should we perhaps say] it was the giving of the Torah, as stated in <i>Midrash Rabbah</i> to Bereishis,18<i class="footnote">Gen. 1:1. “<i>’B’reishis</i> God Created”;<i>’reishis</i> referring to the Torah as in the verse, The Lord made me as the <i>reishis</i>, first of His way’ (Prov. 8:22).” The word <i>b’reishis</i> can also be translated as “with <i>reishis</i>.”</i> “[The world was created] in the merit of the Torah, which is called <i>reishis</i>.”19<i class="footnote">The Torah was “first,” preceding all creation; it was the ‘blueprint’ used by God in creation.</i> This is also stated in Tractate <i>Avodah Zarah</i> 3a:
  What is conveyed by the phrase, “And there was evening and there was morning <i>the</i> sixth day?”20<i class="footnote">Gen. 1: 31. Unlike the other five days of creation, the sixth day of creation is referred to as “<i>the</i> sixth day” rather than as “<i>a</i> sixth day.” This led our sages to read the verse as, “There was evening and there was morning [because of] <i>the sixth day</i> [of Sivan],” the date when Israel accepted the Torah.</i> It teaches us that God made a condition with the works of creation, saying: “If Israel accepts my Law it will be well, but if not, I shall reduce you [the world] to a state of chaos and void.”
  Thus the giving of the Torah completed creation. It is really the same as the exodus from Egypt for only [through the exodus] could Israel be capable of receiving the Torah, thus actualizing the purpose of their conception.
  The wisdom of the Torah possessed by the Lord’s Nation is similar to human morals and proper character traits (i.e., ethics).21<i class="footnote">The Netziv is countering the potential objection that the exodus cannot possibly be the culmination of creation, for a significant number of Jews still do not practice the Torah fully[0].</i> For even though the entire world did not achieve this goal until after a great amount of time following the creation of heaven and earth and similarly even today there are many who have not achieved [the proper] level [of ethics]; nevertheless, it is well-understood even by the nations of the world that this is the purpose of man’s stature. Similarly, we, the Nation of Israel, need to believe that even though the Torah and its statutes were not given until after the exodus from Egypt and, even currently, many Jews have not reached [the level of incorporating] <i>Daas Torah</i>22<i class="footnote"><i>Chullin</i> 90b. It appears once, in <i>Chullin</i> 90b, to ask whether a cited opinion on a <i>halachic </i>matter was logically necessary from the sources, or the <i>tanna's</i> personal opinion as informed by his <i>da'as Torah</i>.</i> [being guided by Torah principles]; nevertheless, it is only the Torah that is the ultimate purpose of Israel’s stature. [We] are created for this [purpose], and it is the reason we have been ‘placed [on this earth] for a covenant of the people, to be a light of the nations.’
  It then follows, why the Book of <i>Shemos</i> is considered as a second volume to the first book, <i>Bereishis</i>, as both Books deal with the same theme; they are the two parts that describe the creation. Consequently, it can also be understood why the first word of <i>Shemos</i> is written with a <i>vav</i> (and), <i>v’eileh</i>, “And these are the names.”23<i class="footnote">Ex. 1:1.</i> ([This is an observation] previously noted by the <i>Midrash Rabbah</i>).24<i class="footnote"><i>Shemos Rabbah</i>, 1:2: “Whenever [Scripture] states, ‘And these,’ it adds new praise to those previously mentioned…. ‘And these are the names’ (Ex. 1:1) adds new praise for the seventy souls who are mentioned above (Gen. 50: 8-26), intimating that all of them were righteous.”</i> According to our interpretation the conjunction, “[and],” teaches us of the connection of the two themes and Books to one other.
  
  
  
  