Shemot (parasha)

Shemot (or Shemos according to the pronunciation Ashkénaze - שמות - Héb. “Names,” the second word, and distinctive first, of the parasha) is thirteenth the parasha (weekly section) of the annual cycle Jewish of Lecture of the Torah and the first parasha of the Sefer Shemot (Book of the Exodus), second Book of Pentateuque.

It consists of Exodus 1:1 - 6: 1. The Juif S of the Diaspora read it thirteenth the Sabbath after Sim' hat Torah, generally in January, sometimes at the end of December.

Summary

Divisions of the parasha during the complete reading

The reading of the parasha to the Synagog the sabbath is traditionally divided into seven sections, for which a member different from the congregation has to read. The first reading, the rishon , falls traditionally to a '' cohen '', the second, called sheni , with a '' levi '', the following ones with a Israel (neither cohen nor levi). The seventh section comprises a sub-section, the to maftir , which is read by the person who will read then the will haftara .

The sections of the parashat Shemot are:

rishon :
sheni :
shlishi :
revi' I :
shishi :
shevi' I :

maftir :

Divisions of the parasha during the shortened reading

A public reading of the parasha was founded by Ezra the Scribe Monday and Thursday with the Synagog. This reading, appreciably shorter, includes/understands only three sections, the first reserved for the '' cohen '', the second with the '' levi '', the third with a Israel

Section of the cohen : Shemot
Section of the levi : Shemot.

Rishon

70 descendants of Jacob had been established in Egypt; and the Enfants of Israel multiplied and filled the country (). Joseph and all those of its generation died, and new a Pharaon rose on Egypt, which had not known Joseph (). He says to his people that the children of Israel became too numerous, that it was necessary to be wary about it owing to the fact that they were likely, if a war occurred, to join the enemies of Egypt and to assemble country (). The Egyptians imposed Masters of drudgery to them, in order to afflict them with burdens, and the children of Israel built towns of concerning Pharaon, Pithom and Raamsès - but the more the Egyptians afflicted them, the more they multiplied (). The Egyptians made the life bitter to the children of Israel, by hard work out of clay and bricks, and by all the works of the fields ()

Pharaon ordered with the Hebrew midwives , Ship' ha and Pou' has, to kill all the Hebrew male newborns and to let live the girls when they would deliver the women of the Hebrews () Cependant, the midwives feared God, and disobeyed Pharaon, saving the boys newborns (). Pharaon asked the midwives why they had saved the boys, but they pretexted the more robust constitution of the women of the Hebrews compared to the Egyptian women; they were confined before the arrival of the midwives (). God rewarded the midwives because they feared God, and made thrive their houses (). The Jews continuing to multiply, Pharaon charged all his people throwing in the river any boy who is born, and with letting live the girls ().

Baby Braces

A Lévite had taken for woman a Lévite; they had a son whom the woman hid three months (). When it could not any more hide it, it made him a cradle of snap ring, that it coated with bitumen and pitch; it put the child at it, and deposited it among the reeds, on the edge of the river (). As his/her sister supervised it by far, the girl of Pharaon bathed with the river, saw the cradle and sent its maidservant to seek it ().

It opened it, saw the child who cried, and was caught compassion for him, recognizing a child of the Hebrews there (), the sister of the child asked the girl of Pharaon if it were to go to seek a Nourrice to him among the women of the Hebrews to nurse the child, and the girl of Pharaon abounded in this direction (). The girl went to seek the mother of the child, and the girl of Pharaon rented it to nurse the child for it (). When the child grows, it brought it to the girl of Pharaon, who adopted it like a son, calling it " Moshe " because it had drawn from water ().

When Moïse grows, it went towards his brothers, and saw their sufferings (). Seeing an Egyptian man which struck a Hebrew man of his brothers, it looked around him and, not seeing anybody, it struck the Egyptian and buried it in sand (). When it left second during the day, it came towards two Hebrew men who fought, and asked the instigator why it struck his next (). The man answered while asking Moïse which had instituted it king, and if it intended to kill it as it had killed the Egyptian; Brace carried out whereas the thing was known (). When Pharaon heard it, he wanted to kill Moïse, but this one flees in Midian, where he sat down close to a well ().

Brace in Midian

The seven girls of the priest of Midian had come to water their herds, but the shepherds had driven out them (). Brace rose and helped the girls, watering their herds (). When they returned in their father Reuel, he asked how they had been able to return so early, and they explained how an Egyptian had delivered them shepherds, and had drawn from water for their herds (). Reuel required then of his/her daughters why they had left the man there, and says to them to point out it, so that he unites with their meal ().

Brace was glad to live with the man, who gave him his daughter Tzipora in marriage (). Brace and Tzipora had a son, whom Moïse called Guershom, because it had resided out of foreign ground ().

The call of Brace

The Pharaon died, and the children of Israel groaned under the burden and called God; God heard their complaint and remembered sound Alliance with Abraham, Isaac, and Jacob ().

When Moïse made feed the herd of his/her father-in-law Jéthro on the mountain of God, Horeb, the Ange of God appeared to him in a flame in the middle of a bush which burned without being consumed (). God called Moïse since the bush and Moïse answered: “Me here” (). God called to Moïse not to approach, and to remove its shoes, because the place where it was held was holy (). God was presented in the form of a God of Abraham, Isaac and Jacob, known as that he had seen the affliction of the children of Israel and had heard their complaint, and promised to deliver them of Egypt to carry out them in Canaan, country where milk and honey run (). God called to Moïse that it sent it towards the Pharaon in order to carry out the Jews out of Egypt, but Moïse required which it was to carry out such a thing (). God called to Moïse that It would be with him, and that after having carried out them out of Egypt, it would come to serve God on this mountain, which would be for him the sign that God had sent it ().

Brace required of God what it should say to the children of Israel which had sent it; God answered Ehyeh asher Ehyeh , and known as in Moïse to say to the Jews that “ Ehyeh (I will be you) had sent it (). God called to Moïse to say to the Jews that YHVH , God of their fathers, Elohim d' Abraham, Isaac, and Jacob, had sent it, and that this would be with always its name (). God informed Moïse to say to Old of Israel what God had promised, and prédisit that they would take account of Brace and would go with him to say to the Pharaon that God had met them and asked that Pharaon allow them to leave three days in the desert in order to sacrifice to God (). God knew that the king of Egypt would not let them leave, if it is not by a powerful hand, this is why it would extend his hand, and would strike Egypt by all kinds of wonders, after which the Pharaon would let them go (). God would even make find thanks to the people of Israel to the eyes of the Egyptians, so that they would not leave in neutral: each woman would request from her neighbor invaluable crockery and clothing, and the Jews would strip the Egyptians ().

Brace protested that they would not believe it; God then says to him to throw his stick on the ground, on what it changed instantaneously into snake, and Brace moved away from there (). God called to Moïse to take again it by the tail, and the snake became again stick in its hand (). God will explain that it is by that it would be believed (). God then says to Moïse to put his hand in his center, and when it withdrew it, it was covered with Lèpre, white like snow (). God says to him to give his hand in his center, and it became again " like its chair" (). God says that if they it did not believe and did not listen it with the first sign, they would do it to the second, and if it were still not the case, Moïse would take water of the river, would spread it on the ground, and water would become blood on the ground (). Brace protested q' it did not have the easy word, having the embarrassed mouth and the language, but God him asked who had made the mouth of the man, that it would be with his mouth, and would teach what to him to say (). Brace asking him to send some another, the anger of the Eternal ignited against him (). God says that the brother of Brace, Aaron the Levite , to the easy word, came to his meeting, that Moïse would speak to him, would put the words in the mouth to him, and that God would be with their mouths, would teach to them what they would have to do, and which Moïse would be for Aaron a Elohim ().

Brace turned over towards Jéthro and asked him to let it set out again in Egypt; Jéthro says to him to go in peace (). God called to Moïse that it could return, those which wishing to kill it having died (). Brace took his wife, her sons, the stick of God and turned over to Egypt (). God called to Moïse to make in front of Pharaon all the wonders that God had put in his hand; but God would harden his heart, and it would not let the people leave (). Brace was to say to Pharaon that Israel was the son, theborn one of the Eternal, and to let go this wire, so that it serf, or else God would make perish the son first-born of Pharaon ().

The circumcision on the way

In an inn on the way, God sought to kill it (). Then, Tzipora took an acute stone, circoncit his/her son, and touched his legs with the foreskin, saying that it was for it a husband of blood, and God left it ().

The meeting with the Old ones

God called to Aaron to go in the desert to meet Brace there, and it went, met it with the mountain of God and embraced it (). Brace reported all to him that God had said, and they gathered Old children of Israel; Aaron brought back to them the words of God to Brace, carried out the signs (). People believed, and when they heard that God had remembered them and had seen their affliction, they inclined their head and were prosternèrent ().

Brace in front of Pharaon

Brace and Aaron said to Pharaon that God had said to let his people leave in order to be able to celebrate a festival in his honor in the desert, but Pharaon asked who was God so that it must obey to him and let leave Israel (). They said that God of the Hebrews had met them, and asked Pharaon to let them leave three days in the desert and sacrifice to God, so that God does not attack them by the plague or the sword (). Pharaon asked them why they diverted the people of its labor, and ordered to the inspectors of the people to still impose heavier tasks to them, and of more to provide them the straw for the bricks but to oblige them to go to seek it themselves, to provide the same brick quota (). The people dispersed to go to seek the straw, and the inspectors of the people beat the police chiefs of the children of Israel, asking them why they had not produced their brick quota like before (). The police chiefs of the children of Israel went to complain some with the Pharaon, asking why it treated them so hard, but it answered that they were idle, since they wished to go to sacrifice to God (). While leaving in Pharaon, they showed odious Moïse and Aaron to have returned them to the Pharaon and to his servants, and to have given them a weapon to make perish the Jews (). Brace required of God why it had made evil with the people and had sent it, because to have spoken to the Pharaon in the name of God, it had caused with the people great wrong and God had not delivered them (). And God called to Moïse that he would now see what God would do to the Pharaon, because a powerful hand and a wide arm would force it to let leave the people, and a powerful hand would force it to drive out them of its country (). -->

Shemot in the rabbinical tradition

The Tosefta deduced from that as long as Joseph and his brothers were in life, the Jews enjoyed size and prestige, but that after the death of Joseph (as paid in), a new Pharaon rose, who held council against the children of Israel (as paid in) (Tosefta Sota 10:10.).

Tosefta deduced from that the Pharaon sinned the first, before the people, and God struck it the first, but the others did not escape from it (Tosefta Sota 4:12.).

Tosefta deduced from that the Egyptians drew pride in front of God because of only water from the Nile, this is why God exerted his punishment in their opposition by only water when in, God absorbs the tanks of Pharaon and his army in Yam Souf (Tosefta Sota 3:13.).

The Mishna quotes to show that Providence treats each person exactly like this one milked the others. Thus, just as Myriam waits to know the fate of the Moïse baby, in the same way the Enfants of Israel will wait for it seven days in the desert in (Mishna Sotah 1:7 - 9.).

Rabbi Youdan indicated in the name of Rabbi Isaac that God saved Moïse of the sword of the Pharaon. Reading, Rabbi Yannai asked whether it were possible with a person of flesh and blood to escape the capacity. Rabbi Yannai explained that Pharaon caught Moïse and condemned it to be decapitated. At the moment when the torturer cut down the sword, the neck of Brace became like an ivory tower () and broke the sword.

Rabbi known as in the name of Rabbi Evyatar whom the sword rebounds on the neck of Brace and killed the torturer. Guemara quotes to support this deduction, estimating that “and delivered me” would be superfluous, if not to show that God saved Moïse but not the torturer. Rabbi Berechyah quoted the destiny of the torturer as an application of according to which the road leading to a right work can be tortuous and Avoun Rabbi quoted in the same way, in a second explanation, like an application of, the way in which Moïse is escaped. Bar Kappara taught in a Baraïta that the Ange is descended from the sky in the appearance of Brace, that they seized the angel, and that Moïse could escape. In a third explanation in the way in which Moïse is escaped, Rabbi Yehoshoua Ben Levi indicated that when Moïse was run away, God struck incapacity people of Pharaon while making them deaf, and blind dumb. When Pharaon asked where was Moïse, the dumb men could not answer, the deaf persons could not hear, and the blind men could not see. It is this event to which God referred in when God asked Moïse: " Who made the men dumb or deaf or blind? ". (Talmud of Jerusalem Berakhot 87a.).

Tosefta compares the intervention of God to his " souvenir" , as expressed in ( Tosefta Rosh Hashanah 2:13.).

Mishna counts the stick of God of among the ten things that God created in the twilight of the sixth day of creation (before its abstention) (Pirke Avot 5:6.) offering was greater than that for the festival offering, the House off Hillel cited to show that the festival offering applied both before and after the revelation At Mount the Sinai, and thus its requirement was greater than that for the appearance offering. (Tosefta Chagigah 1:4.)

The Pharisees noted that while in Pharaoh asked who God was, ounce God had smitten him, in Pharaoh acknowledged that God was righteous. Citing this juxtaposition, the Pharisees complained against heretics who placed the name off earthly rulers above the name off God. (Mishnah Yadayim 4:8.) -->

Commands

The Torah comprises, according to the rabbinical tradition, 613 regulations. Different wise tried to establish a statement in the biblical text of it.

According to two of these computs most famous, the Sefer Hamitzvot and the Sefer HaHinoukh, the parashat Shemot does not comprise a command S.

Haftara

The Haftara is a portion of the books of the Neviim (" Prophètes") who is read publicly with the synagog after the reading of the Torah. It generally presents a bond set of themes with the parasha which preceded it.

The Haftara for the parashat Shemot is:

for the Ashkénaze S: Isaïe 27:6 - 28: 13 & 29:22 - 23

As in the parasha, will haftara it () discusses in the way by which Israel could prepare with the divine delivery. Rachi, in its comment on Isaïe 27:6 - 8 establishes correspondences between abundance of and between slaughters of and those of the people of Pharaon in, e.a. between the winds of and those of the Sea of the Snap rings in.

for the Sépharade S: Jérémie 1:1 - 2: 3

As in the parasha, a prophet is sharpened by God, Who are addressed to him (/), and as in the parasha (), the prophet récrie, being judged unable such a function (), but God encourages the prophet and promises to him to be at its sides (/).

References in the later texts

This parasha is quoted or discussed in the following sources:

the legend of Sargon, Assyrie, VII E (child found on water).
Genesis 7-14 (circumcision); 24:10 - 28 & 29:1 - 12 (to make the court with the well).
Job 38-39 (asking God which created the world).
Matthieu 2:16 - 18. (The Massacre of the innocent).
Flavius Josèphe, '' Antiquités '' 2:9: 1-2: 13: 4.
Mishna: Hallah 4:9; Sota 1:9; Avot 5:6; Yadayim 4:8.
Tossefta : Rosh Hashanna 2:13; 'Haguiga 1:4; Sota 4:12, 10:10; 3rd century
Talmud of Jerusalem Berakhot 87a. 4th century.
Talmud of Babylon: Berakhot 7a, 55a; Erouvin 53a; Pessa' him 39a, 116b; Sotah 11a-12b, 35a, 36b; Kiddoushin 13a; Baba Batra 120a; Sanhedrin 101b, 106a; “Houllin 92a, 127a. Babylonia, 6th century.
Coran 20:9 - 48; 26:10 - 29; 27:7 - 12; 28:3 - 35; 79:15 - 19. Arabia, 7th century
Shemot Rabbah 1:1 - 5: 23.
Rachi on Exode 1:1 - 6: 1 Troyes, France, end of the 11th century
Zohar 2:2 a-22a. Spain, end of the 13th century.
Sigmund Freud, Brace and the monotheism , 1939.
Thomas Mann, Joseph und the Seine Brüder , Joseph in Ägypten ; Stockholm: Bermann-Fischer Verlag, 1943.
Thomas Mann, " You will not have other Gods in front of moi." In the Ten Commands , 3-70. New York: Simon & Schuster, 1943.
Sholem Asch, Moses . New York: Putam, 1951,
Elie Wiesel, " Brace: Portrait of Chef." In Messengers off God , 174-205. New York: Random House, 1976.
Martin Buber, Brace: the Revelation and Alliance.
David Daiches, Moses: The Man and his Vision. New York: Praeger, 1975.
Jan Assmann, Moses the Egyptian: The Memory off Egypt in Western Monotheism . Harvard University Near, 1997.
Orson Scott Card, Stone Tables . Salt Lake City: Deseret Book Co., 1998.
Jonathan Kirsch, Moses: In Life. New York: Ballantine, 1998.
Brenda Ray, The Midwife' S Song: In Story off Moses” Birth . Port St Joe, Fla.: Karmichael Near, 2000.
Marek Halter, Cippora, Woman of Brace .

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