This Shabbat, we begin the reading of the Second Book of the Torah, the Book of Exodus. The Hebrew title of the book, Shmot, is the first significant word of the text. It refers to the names of the family of Jacob. The English title, Exodus, refers to the redemption of Israel from Egypt. However, much of the Book of Exodus describes the Mishkan, the Tabernacle of the wilderness.

The Torah shares that a "new king" arose in Egypt who did not remember Joseph. Those who wish to place the Exodus in general history identify the new king with Rameses II, the great builder of Egypt. This trend identifies the Joseph period with the Hyksos, Semitic invaders that dominated the Egyptian monarchy. The Hyksos were overthrown and replaced by a native regime. Actually, there is no concrete, historical evidence linking the narratives of Exodus to Egyptian history itself.

The new Pharaoh believed that the Israelites were a threat to the stability of his kingdom. He therefore, enslaves them. The Torah mentions the store cities of the Pharaoh, Pitom and Raamses. Note the similarity between the name of the city and the Pharaoh Ramsees. Pharaoh orders the midwives, Shifra and Pua, to kill the male offspring of the Israelites. The midwives are G-d fearing and refuse to cooperate. The narrative is unclear as to the background of the midwives. The text may be translated as "midwives to the Hebrews" or alternatively, "Hebrew midwives". The Torah conceives of Gentiles of high ethical standards and moral conduct. The term "G-d fearing" is used to describe such persons. Alternatively, some readers identify Shifra and Pua with Yocheved and Miriam.

Pharaoh then calls for the drowning of the Hebrew males in the Nile. The woman of the house of Levi hides her son for three months. Because the Torah describes the child as "good", Jewish tradition claimed that Yocheved actually named her son, "Tuvya".

The mother places the child in an ark of bulrushes and sends it down the Nile. The only time the Torah uses the word "teva" is to describe the vehicle of the baby Moses and Noah. The "teva" has no steering instrumentation because it has no destination. The daughter of Pharaoh discovers the child and is compassionate towards it. In Jewish lore, Pharaoh's daughter is a "giyoret tsedek", a righteous convert to Judaism. Her birth name is "Bat Par'oh", daughter of Pharaoh. Her Hebrew name, upon joining the people of Israel, becomes "Batya", daughter of G-d.

The sister of the infant offers to find a Hebrew nurse for the child. Pharaoh's daughter names the child, "Moses". "Moses" is part of a genuine Egyptian name, such as the Pharaohs named Thutmosis. Ironically, the Torah explains "Moses" not as an Egyptian name, but as a Hebrew one. The etymology given in the Torah is difficult. "Moshe", I drew from the water, is masculine, although a woman has drawn the babe.

The Torah jumps to share the life of the adult Moses. Jewish lore fills in the gap. The Midrash shares the tale of the young infant Moses who is perceived as a threat to Pharaoh. Balaam, the Egyptian magician, suggests that a plate of coals and a plate of gold be placed before the child. If Moses reaches for the coal, then it may be assumed he is an average child. However, if Moses reaches for the gold, then Pharaoh must see him as a threat. Just as Moses is about to touch the gold, the angel Gabriel moves his hand over to the coals. Moses places his hand in his mouth to cool it off. The Midrash connects this childhood episode with Moses' statement that he is "heavy of mouth" and "heavy of speech" as an adult.

As a young man, Moses sees an Egyptian taskmaster beating a Hebrew. Moses identifies intensely with the suffering of the Hebrew. The Torah does not share with us how this intensity of identification developed. Moses murders the Egyptian and buries him in the sad. This episode challenged the ethical sensitivity of the rabbis. Many of the sages had difficulty justifying this act of murder on Moses' part.

Moses then comes upon the two fighting Hebrews. One of the Hebrews insults Moses for the murder of the Egyptian. Moses then realizes he must flee Egypt in order to survive. Moses escapes to the land of Midian.

Moses assists the shepherdesses of Reuel at the well in Midian. The shepherds are harrassing these young women and Moses comes to aid them. Note that variant traditions in the Torah refer to the Midianite leader as Reuel, Hovav, and Yitro (Jethro in translations). Moses lives with Yitro and is given his daughter Tsippora as a wife. Tsippora has become a Modern Hebrew name in Israel perhaps influenced by the Yiddish name "Faygl", which also means "a bird". Tsippora and Moses are blessed with a son, Gershom.

Exodus chapter three presents the religious call of Moses as a prophet. Moses perceives a bush that is aflame, yet not burning. Moses hears the voice of G-d calling from the bush. Moses, like Abraham, responds with "Hineni", "Here am I". G-d shares that He will redeem the Hebrews from Egyptian slavery and bring them to Egypt. Moses seeks to escape from his prophetic mission, a common response in the prophetic literature of Scripture.

Moses asks G-d to share His name with him. "Ehyeh asher ehyeh" is the response offered. Some interpret this as G-d's means of avoiding sharing His essence. Some commentators assert that "I am that I am", does not share that much information. Others see this response as quite profound. G-d is sharing his uniqueness in these words. G-d is totally Other and Unique in the Torah's understanding. Or, since there is really no tense in Ancient Hebrew, the phrase may be understood as, "I will be what I will be". G-d is Eternal and only He understands His nature, which is beyond and above time.
Throughout Biblical literature, when individuals attempt to understand the Name of G-d, they are thwarted in their search. "Name" is associated with essence in the Torah. Therefore, a name cannot be revealed, as humanity can never understand the essence of G-d. The reverence for the name of G-d is still a sacred principle of Judaism. During the Second Temple period, the commonly used epithet Ado-nai became substituted for the original pronunciation of the divine name. In more recent times, the generic "HaShem" has been adopted as an even further distancing from the "real" name of G-d. It has become a convention in English among many observant Jews to spell the English divine terms as "G-d" and "L-rd".

G-d outlines the process of redemption from Egypt to Moses. The description concludes with the taking of the spoils of Egypt. This theft also challenged the ethical sensitivities of the sages.

G-d presents Moses with signs and wonders to testify to his authenticity as a prophet. The rod of Moses has the power to transform into a serpent. The serpent is a symbol of regenerative power. Hence, it is selected to represent the authority of the G-d of the Hebrews.

Moses complains that his inability to speak well prevents him from heeding G-d's word. G-d responds by utilizing Aaron, Moses' brother, as a public spokesman to accompany Moses in his task.

Moses returns to Egypt with Tsippora and his two sons. In a strange episode not fully developed in the Torah, G-d threatens Moses' life. Tsippora circumcises her son and saves the life of her husband. She cries, "You are a bridegroom of blood to me." In many societies, circumcision is associated with marriage and adult maturation, rather than childhood.

Moses and Aaron confront Pharaoh. Their request from Pharaoh is for a three-day release so that the Hebrews may celebrate their festival in the wilderness. In response to this request, Pharaoh only makes the Egyptian bondage more oppressive. The Hebrews must now gather their own straw for bricks.

The Israelites are angry that Moses and Aaron have interceded with Pharaoh only to have their situation worsened. G-d responds to Moses that He shall indeed redeem His people.