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Introduction
Ramban in his introduction ot Sefer Shemos writes:
Sefer Bereishis describes the Divine Creation of the world and the
birth of mankind. It relates the experiences of our Patriarchs, Avra-
ham, Yitzchok and Yaakov. These experiences were the seeds from
which grew the experiences of their offspring in later generations.
In Sefer Shemos we learn what happened to their grandchildren
as a result of the Covenant Between the Pieces (ó−þ³ëí ö−ë ³−þë).
Their enslavement and subsequent redemption was the fulfillment
of the Divine Will of God as revealed to Avrohom Avinu in his
dream. (See Bereishis 15:12–14.)
It is Ramban’s view that the exile of Avrohom’s descendants began
the moment Yaakov and his sons went down to Egypt—before the actual
enslavement of their children—and thus their exile did not end with their
release from bondage. As he writes:
When they went out of Egypt, even though they had been liberated
from the house of bondage, they were still considered exiles, for
they were not yet in their own land but remained in a state of
confusion and perplexity in the wilderness. Their exile did not end
until the day they were returned to their own place and to the
exalted spiritual level of their fathers.
When did this take place?
The Chumash relates that after the Exodus, the B’nei Yisrael came to
Mount Sinai to accept the Torah and thereafter built the mishkon at God’s
command. The Almighty then caused the Shechinah, His Divine Presence,
to dwell among them, as it is said, “They shall make a Sanctuary for Me
and I will dwell in their midst” (Shemos 25:8). At that moment in time
they achieved the spiritual essence of the Patriarchs who were worthy to
have the Shechinah in their midst always. The Patriarchs were the íÖëÖkÐþÓô,
the vehicle through which the Shechinah manifested its Presence in the
world.
Thus the exile of the B’nei Yisrael came to an end with the construction
of the mishkon, and it is on that note that Sefer Shemos is concluded, as it
is said, “And the Glory of Adonoy filled the mishkon” (Shemos 40:34).
I once heard my revered Rebbe, the Rosh Yeshiva of Mesivta R. Chaim
Berlin—Kollel Gur Aryeh, Rav Yitzchok Hutner ñ"šî®ï, comment on the
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Shemos—Shemos 2:11–12 áéYàé:á úåîùZúåîù [16]
[One day] he saw an Egyptian − flÌþЮÌôL−¤Ìê ·êÐþÔiÔî
beating one of his Hebrew brethren. :î−ÞÖìÓêÞÑô−£ÌþÐë̼-L−Ìêí'ÓkÔô
12. He [Moshe] looked all around íÒ fl×Öî ·íÒköÓõ¥ÌiÔî .ë−
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
And he saw their burdens. 37 .íÈúGÀáÄñÀaàÀøÇiÇå
[Meaning:] He cast his eyes and heart BaÌñÐîî−Öò−ѼöÔ³Öò
to feel their distress. :óÓí−ÑñμþÑ®−Ñô ³B−ÐíÌñ
An Egyptian. .éÄøÀöÄîLéÄà
He was one of the slavedrivers. 38 íÖ−ÖíNÑèBò
He was an overseer over the Israelite officers ,ñÑêÖþÐNÌ−−ÑþЬBL ñÔ¼íÓpeôÐô
and he would wake them óÖð−ÌôμÔôíÖ−ÖíÐî
at the crow of the rooster to their tasks. :óÖzÐ×êÔñÐôÌñþÓëÓbÔí ³BþÐwÌô
Beating one of his Hebrew brethren. .éÄøÀáÄò-LéÄàäÆkÇî
He was beating and terrorizing him. .eíÑðBþÐîeíÑšÐñÔô
He (the victim) was the husband dÖñμÔëe
of Shlomis, daughter of Divri, íÖ−Öí−ÌþÐëÌc³Ôa³−ÌôBñÐLñÓL
and he (the Egyptian) was attracted to her. ,dÖaî−Öò−ѼöÔ³ÖòÐî
During the night he woke him (her husband) Bð−ÌôͼÓííÖñÐ−Ô lÔëe
and forced him to leave the house. ,B³−ÑaÌô Bê−Ì®BíÐî
Then he (the Egyptian) returned and entered the house ³Ì−ÔaÔñ½ÔòÐ×ÌòÐîþÔïÖì êeíÐî
and came upon his wife ,BzÐLÌêñÔ¼êÖëe
while she thought that he was her husband. ,dÖñμÔë êeíÓLíÖþeëÐqÌk
The [Israelite] man returned home B³−ÑëÐñL−ÌêÖíþÔïÖìÐî
and sensed what had occurred. ,þÖëÖcÔaL−ÌbÐþÌíÐî
When that Egyptian realized −ÌþЮÌô B³Bê íÖêÖþÓLÐ×e
that he sensed what had happened ,þÖëÖcÔaL−ÌbÐþÌíÓL
he beat and terrorized him the entire day. :óBiÔíñÖkeíÑðBþÐîeíÑkÔôíÖ−Öí
[12] He looked all around. 39 .äÉëÈåäÉkïÆôÄiÇå [áé]
He realized íÖêÖþ
what he [the Egyptian] had done to him at home 40 ³Ì−ÔaÔëBñíÖNÖ¼íÓô
and what he had done to him in the field. 41 .íÓðÖOÔëBñíÖNÖ¼íÓôe
But according to its plain meaning B¬eLÐõ−ÌõÐñe
[it may be interpreted] according to its literal meaning. 42 :B¼ÖôÐLÔôÐk
37 Lit. “He saw into their burdens.” Why does it not say: óÖ³BñÐë̽³ÓêêÓþÑiÔî—“He saw their burdens?” (L.S.R.) 38 Rashi
derives this from the fact that −ÌþЮÌôL−ÌêêÐþÔiÔî follows immediately after óÖ³BñÐë̽ÐaêÐþÔiÔî. (S.C.) 39 öÓõÌiÔî can mean, 1) the
turning of one’s attention to something, or, 2) the literal turning of one’s body in a particular direction. 40 Where
the Egyptian came upon the Israelite’s wife. 41 Where he beat and terrorized the Israelite. 42 I.e., that he
physically turned in all directions.
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