Structure – Sefer Shemot/0

Structural Analysis – Sefer Shemot
"From Paroh's Slaves to Hashem's Servants"

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Introduction

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Boundaries of the Book

"Birth of a Nation: From Paroh's Slaves to Hashem's Servants"

• Names – The name "וְאֵלֶּה שְׁמוֹת", which is derived from the opening words of the book,¹ dates back to antiquity.² Sefer Dikdukei HaTeamim records two additional and more descriptive titles, "ספר יציאת מצרים" ("Exodus")³ and "ספר הברית"‎⁴ ("The Book of the Covenant"). These two names focus on different halves of the book⁵ and may express competing claims as to the book's central theme.⁶ In contrast, RambanIntroduction to ShemotAbout R. Moshe Nachmanides entitles the book "ספר הגאולה", and he suggests that this name incorporates the motifs of all of the main sections of the book.⁷
• Theme – Sefer Shemot forms a discrete unit, distinct from both books which surround it. While Sefer Bereshit describes a continuous process of selection and rejection of individuals, Sefer Shemot speaks of how Yaakov's descendants became a nation and developed a bond with Hashem. Sefer Vayikra then proceeds to detail many of the laws that are to govern that relationship.
• Setting – Most of the stories of Sefer Bereshit take place in the Land of Canaan, while those in Sefer Shemot occur in exile, either in Egypt or in the Wilderness. All of the events of Sefer Vayikra transpire in just one place, Mt. Sinai.
• Timing – Sefer Bereshit extends over a period of thousands of years, from Creation until the descent to Egypt, and it is marked by a series of genealogy lists. In contrast, the first few chapters of Sefer Shemot span a couple of hundred of years,⁸ while the rest of the book occurs over a period of just one year. Sefer Vayikra contains no explicit dates, and it appears to take place in the very short timeframe between the books of Shemot and Bemidbar.⁹
• Characters – Whereas Sefer Bereshit tells the stories of the Patriarchs and Matriarchs, concentrating on the family unit, Sefer Shemot focuses on the Israelite nation as a whole.¹⁰ Though Sefer Vayikra similarly speaks of the entire nation, in many cases it singles out the priestly class.
• Genre – Both Sefer Bereshit and Sefer Shemot contain mainly narrative material, but Sefer Vayikra is almost exclusively legal in nature.
• Resumptive repetition – The first several verses of Sefer Shemot constitute a flashback to the end of Sefer Bereshit.¹¹ Such a repetition is logical at the beginning of a new unit, but would be superfluous were it only a continuation.¹²
  • The list of those who come to Egypt in 1:1-5 parallels the list in Bereshit 46:8-27.
  • Yosef's death mentioned in Shemot 1:6 repeats its mention in Bereshit 50:26.
  • Israel's proliferation in 1:7 parallels Bereshit 47:27.¹³

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EN/HEע/E

בראשית מ"ו–נ'	שמות א':א'-ז'
(מו:ח) וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה יַעֲקֹב וּבָנָיו בְּכֹר יַעֲקֹב רְאוּבֵן... (כו) כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה יֹצְאֵי יְרֵכוֹ מִלְּבַד נְשֵׁי בְנֵי יַעֲקֹב כָּל נֶפֶשׁ שִׁשִּׁים וָשֵׁשׁ. (כז) וּבְנֵי יוֹסֵף אֲשֶׁר יֻלַּד לוֹ בְמִצְרַיִם נֶפֶשׁ שְׁנָיִם כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים.	(א) וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ. (ב) רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה. (ג) יִשָּׂשכָר זְבוּלֻן וּבִנְיָמִן. (ד) דָּן וְנַפְתָּלִי גָּד וְאָשֵׁר. (ה) וַיְהִי כָּל נֶפֶשׁ יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם.
(נ:כו) וַיָּמָת יוֹסֵף בֶּן מֵאָה וָעֶשֶׂר שָׁנִים	(ו) וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא.
(מז:כז) וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד.	(ז) וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם.

Bereshit 46–50	Shemot 1:1-7

• Shemot as a fulfillment of Bereshit – Much of the first half of Sefer Shemot constitutes a fulfillment of promises made to the forefathers in Sefer Bereshit:
  • The promises of plentiful seed ("פְּרוּ וּרְבוּ") mentioned repeatedly in Sefer Bereshit¹⁴ are fulfilled to the letter in Shemot 1:7,12,20.¹⁵
  • Hashem's words to Avraham in the Covenant of the Pieces predicting exile, slavery, and oppression ("גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם") come true in Shemot 1:11,13 ("וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל", "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ")‎.¹⁶
  • Hashem's subsequent declaration that He will punish the oppressor ("וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי") gets fulfilled through the series of plagues described in Chapters 7-12.
  • The promise in Bereshit 15:14 of departure with great wealth ("וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל") is granted as the Israelites leave Egypt laden with gold and silver vessels and with much cattle (Shemot 12:35-38).
  • Yosef's deathbed charge (Bereshit 50:25) to his brethren to take his bones with them when Hashem redeems them ("פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה"), is faithfully carried out by Moshe during the Exodus (13:19).

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EN/HEע/E

בראשית	שמות
(ט:ז) וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ בָהּ. (יז:ו) וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד (יח:יח) וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם (כח:יד) וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ (לה:יא) וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה	(א:ז) וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם. (א:יב) וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ (א:כ) וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד.
(טו:יג) גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם	(א:יא) וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם (א:יג) וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ.
(טו:יד) וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי	(ג:כ) וְשָׁלַחְתִּי אֶת יָדִי וְהִכֵּיתִי אֶת מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם.
(טו:יד) וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל.	(ג:כ) וְאַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם. (כא) וְנָתַתִּי אֶת חֵן הָעָם הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם.
(נ:כה) וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה.	(יג:יט) וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם.

Bereshit	Shemot

Division of Sefer Shemot

• Plot – Sefer Shemot describes the process by which the Israelites transform from a nation of slaves to Paroh to a nation of free people serving Hashem.¹⁷ The first section of the book focuses on the period of bondage and the plagues which led to the nation's emancipation, while the closing unit turns to the formation of their covenant with Hashem and the building of the Tabernacle.¹⁸
• Transition unit – The middle section describes the brief interim period in which the Israelites begin to confront the challenges of nationhood, having already achieved physical freedom but not yet entered into a covenantal relationship with Hashem.¹⁹ The structure presented here regards Yitro's visit in Chapter 18 as part of the transitional section since it discusses the difficulties faced by the nation and is recorded before the story of the revelation at Sinai.²⁰
• Characters – The opening of the book speaks of the interactions between Moshe and Paroh and their two nations, while the second and third sections focus on the triangular relationship between the Israelites, Moshe, and Hashem.
• Setting – The first unit of the book takes place primarily in Egypt,²¹ the second section occurs en route in the wilderness, while the last unit transpires as the nation is encamped at Mount Sinai.
• Timing – The first portion of the book spans many years, the transition section takes a month or two, while the rest of the book occurs during the remaining nine months of the first year in the desert.
• Literary marker – The Song of the Sea marks the closure of the first section, separating the prose narratives which surround it.

Subdivision of Unit I – "Slavery and Redemption"

• Plot – The first chapter introduces Paroh's decrees of slavery and extermination, the middle section of Chapters 2–5 describes the first failed attempt at redemption which leads to an intensification of the bondage,²² while the third part (Chapters 6–15) describes the chain of events which culminates in the Exodus and drowning of the Egyptians at Yam Suf.²³
• Characters – While the first section focuses on the Israelite nation as a whole and their enslavement by Paroh and the Egyptian people, the latter two sections train the spotlight on Moshe.
• Timing – The first unit begins by recounting the death of the generation of Yosef and his brothers, the second section opens with the birth of Moshe, while the last section opens when Moshe is eighty. Thus, the first chapter covers a period of hundreds of years, the second a span of eighty years,²⁴ and the last section no more than one year.²⁵
• Refrains – There are certain phrases that appear repeatedly throughout the third section, unifying and distinguishing it from the preceding ones:
  • The hardening of Paroh's heart occurs nineteen times in slightly varying formulations throughout the chapters.²⁶
  • The phrase "So that you shall know that I am God" and similar ones appears over ten times in this section.²⁷
  • The root "נטה" is mentioned sixteen times in the unit.²⁸

Subdivision of Section A – "Slaves to Paroh" (1:1-22)

• See Structure of Chapter 1.

Subdivision of Section B – "First Mission Fails" (2:1 – 6:1)

• Plot – The first subsection introduces Moshe, the future savior. The next unit describes his commissioning, while the last chapter tells of his initial attempts at negotiations.
• Characters – Although Moshe appears in all of the chapters, he interacts with different players in each unit, first with those who are (or become) members of his family, then with Hashem, and finally with the Israelites and Paroh.
• Setting – While the first and third subunits take place in Egypt and Midyan,²⁹ the middle section is set in the Sinai Desert.

Subdivision of Section C – "The Road to Redemption" (6:2 - 15:21)

• Plot – The introduction to the unit charges Moshe with a double mission: to prepare the nation of Israel for the impending redemption and to demand from Paroh that he let the people go. The dual instructions to Moshe encapsulate the essence of each of the three stages of the redemption process, and this is highlighted by the linguistic parallels connecting the introduction with each subsequent stage:³⁰
  • Stage 1: The hardening of Paroh's heart and the accompanying visitation of the "Signs and Wonders" – Hashem's words regarding Paroh, "וַאֲנִי אַקְשֶׁה אֶת לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת אֹתֹתַי וְאֶת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם וְלֹא יִשְׁמַע אֲלֵכֶם פַּרְעֹה וְנָתַתִּי אֶת יָדִי בְּמִצְרָיִם" are fulfilled in the opening stage (7:8 – 11:10)³¹ and then summarized in almost verbatim language: "לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם... וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה" ‎(11:9-10).³²
  • Stage 2: The Plague of the Firstborn which leads to the actual Exodus³³ – The implementation of the original promise both to the Israelites, "וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם... וּבִשְׁפָטִים גְּדֹלִים", and to Paroh, "וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בִּשְׁפָטִים גְּדֹלִים", is described using parallel language "אֶעֱשֶׂה שְׁפָטִים... הוֹצִיא ה' אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם".
  • Stage 3: The ultimate recognition of Hashem at Yam Suf – The twin goals of recognition of Hashem by both the Egyptians, "וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה'", and the Children of Israel, "וִידַעְתֶּם כִּי אֲנִי ה' אֱלֹהֵיכֶם", are realized in the final stage, where verses 14:4,18,31 echo the original statements, "וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה'", "וַיִּירְאוּ הָעָם אֶת ה' וַיַּאֲמִינוּ בַּה'".
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  EN/HEע/E

  	המשימה הכפולה (ו':ב' – ז':ז')	הביצוע והקיום (ז':ח' – ט"ו:כ"א)
  אותות ומופתים (שלב א')	"וַאֲנִי אַקְשֶׁה אֶת לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת אֹתֹתַי וְאֶת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם. וְלֹא יִשְׁמַע אֲלֵכֶם פַּרְעֹה וְנָתַתִּי אֶת יָדִי בְּמִצְרָיִם" (ז':ג'-ד')	"לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם... וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה" (י"א:ט'-י')
  יציאת מצרים (שלב ב')	"וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם... וּבִשְׁפָטִים גְּדֹלִים" (ו':ו') "וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בִּשְׁפָטִים גְּדֹלִים" (ז':ד')	"אֶעֱשֶׂה שְׁפָטִים..." (י"ב:י"ב) "הוֹצִיא ה' אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם" (י"ב:מ"א,נ"א)
  קריעת ים סוף (שלב ג')	"וִידַעְתֶּם כִּי אֲנִי ה' אֱלֹהֵיכֶם" (ו':ז') "וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה'" (ז':ה')	"וַיִּירְאוּ הָעָם אֶת ה' וַיַּאֲמִינוּ בַּה'" (י"ד:ל"א) "וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה'" (י"ד:ד',י"ח)

  	Dual Mission (6:2 – 7:7)	Fulfillment (7:8 – 15:21)
  Signs and Wonders (Stage 1)
  The Exodus (Stage 2)
  Splitting of the Sea (Stage 3)

• Literary Markers – Each of the stages concludes with a summary statement which portrays man doing Hashem's bidding and Hashem fulfilling His promises. The root עשה appears in each:
  • Introduction: "וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר צִוָּה ה' אֹתָם כֵּן עָשׂוּ"‎ (7:6)³⁴
  • Stage 1: "וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כָּל הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ"‎ (11:10)
  • Stage 2: "וַיַּעֲשׂוּ כָּל בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה וְאֶת אַהֲרֹן כֵּן עָשׂוּ. וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא ה' אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם"‎ (12:50-51)³⁵
  • Stage 3: "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה ה' בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת ה' וַיַּאֲמִינוּ בַּה' וּבְמֹשֶׁה עַבְדּוֹ"‎ (14:31)³⁶
• Characters – The Introduction is a series of dialogues between Hashem and Moshe discussing Paroh and the Children of Israel. In Stage 1, the Israelites fade into the background as Moshe's interactions with Paroh and the Egyptian nation become the focus.³⁷ However, in Stages 2 and 3, the Children of Israel play a prominent role and share the spotlight with Moshe.
• Genre – The storyline of the Introduction is interrupted by genealogical material, Stage 1 is pure narrative, Stage 2 contains narrative interspersed among legal texts,³⁸ and Stage 3 combines narrative with poetic song.

Subdivision of Unit II – "A Nation in Transition"

Subdivision of Section A – "Lack of Food and Water" (15:22 – 17:7)

• See Structure of Chapters 15-17.

Subdivision of Section B – "Amalek's Attack and Defeat" (17:8-16)

• See Structure of Chapter 17.

Subdivision of Section C – "Yitro's Visit and Administrative Advice" (18:1-27)

• See Structure of Chapter 18.

Subdivision of Unit III – "Servants of Hashem"

Subdivision of Section A – "Making a Covenant With God" (19:1 – 24:11)

Subdivision of Section B – "Building a Long Term Relationship" (24:12 – 40:38)

¹ The first two words of the book are used in the name, or only the second word "שְׁמוֹת" in the abridged form of the name, in order to differentiate it from the fifth book of the Torah "אֵלֶּה הַדְּבָרִים".

² EusebiusHistoria Ecclesiastica 6:25:1-2 cites Origen as writing that this was the name used by the Jews. Its earliest appearance in Rabbinic sources is Bereshit Rabbah 3:5, 64:8.

³ This is also the book's name in the Septuagint, and this influenced the Christian tradition.

⁴ This name is based on the appearance of the term in Shemot 24:7 (and see RashiShemot 24:7About R. Shelomo Yitzchaki there). Most commentators, however, identify the "ספר הברית" as only a smaller section of the book (Shemot 19-23 or 21-23).

⁵ See below for the division of Sefer Shemot into its components.

⁶ If the Exodus is the main motif of the book, the subsequent events may be viewed as merely its aftermath. Conversely, if the Covenant is at the core, the story of the Exodus can be seen as merely an enabling prelude. This latter possibility is essentially the view adopted by R. D"Z HoffmannIntro to Shemot, p.15About R. D"Z Hoffmann.

⁷ According to Ramban, the first part of the book recounts the physical redemption, but the spiritual redemption occurs only upon the completion of the Tabernacle at the end of the book. See The Tabernacle for more. Ramban here adopts a very similar approach in trying to show how the name "ספר היצירה" fits all of Sefer Bereshit.

⁸ For elaboration, see Duration of the Egyptian Exile.

⁹ The verses in Shemot 40:2,17 speak of the first day of the first month in the second year in the wilderness, and Chapters 7 and 9 in Bemidbar also describe events which took place in this same month. For more on the relationship between these events, see Chronology of Shemot 40.

¹⁰ In fact, outside the members of Moshe's family, there are just a handful of proper names mentioned in the entire book.

¹¹ For discussion of the similarities and differences, see Relationship to Sefer Bereshit.

¹² This phenomenon is not unique to Sefer Shemot. The openings of the books of Yehoshua, Shofetim and Ezra each recall events of the book which precedes them. See RambanShemot 1:1About R. Moshe Nachmanides who discusses this phenomenon. See also M. Greenberg, Understanding Exodus (New York, 1969): 2, who makes both this argument and a similar one regarding the concluding verses of Sefer Shemot.

¹³ It is possible, though, that 1:7 refers to a later development and is not a recounting of Bereshit. This is dependent on whether 1:7 refers to Goshen or Greater Egypt – see Where Did the Israelites Live.

¹⁴ See Bereshit 9:7, 17:2, 17:6, 18:18, 22:17, 26:24, 28:14, 35:11 and 48:4.

¹⁵ See M. Greenberg, Understanding Exodus (New York, 1969): 35-36 who elaborates on this point.

¹⁶ This is noted by R. D"Z HoffmannIntro to Shemot, p.16About R. D"Z Hoffmann.

¹⁷ The Book is thus framed by the "עֲבֹדָה" of building cities for Paroh and the "עֲבֹדָה" of building the Tabernacle for Hashem. Cf. D. Silber, A Passover Haggadah (Philadelphia, 2011): 22-23.

¹⁸ The structure presented here views the Tabernacle as the home for the Tablets of the Covenant and an extension of the Sinai experience. It therefore combines all of Chapters 19-40 into one unit. Cf. R. D"Z HoffmannIntro to Shemot, p.15-16About R. D"Z Hoffmann and U. Cassuto who agree with the fundamental thesis but nevertheless split off Shemot 25-40 into its own section, and see also N. Sarna in Exploring Exodus (New York, 1996): 6-7 and The JPS Torah Commentary: Exodus (Philadelphia, 1991): xii.

¹⁹ Alternative bipartite divisions merge this transition section with either the first or second halves of the book. See Amos Hakham in his introduction to Da'at Mikra Sefer Shemot (Jerusalem, 1991): 14-15 for the former approach and the literature cited by W. Propp, The Anchor Yale Bible: Exodus 1-18 (New Haven, 1999): 37-38 for the latter.

²⁰ This is also the position taken by R. D"Z HoffmannIntro to Shemot, p.15-16About R. D"Z Hoffmann, and it is supported by the festive opening of Chapter 19 which is indicative of a new beginning. On the other hand, the Israelites appear to already be at Mt. Sinai upon Yitro's arrival, and exegetes debates whether the various events of Chapter 18 took place before or after the Decalogue – see Chronology of Shemot 18. Thus, U. Cassuto, in accordance with his position that Yitro arrived only after the Decalogue, views the Yitro pericope as the beginning of what he terms the התורה והמצוה unit of Shemot 18-24. See similarly Amos Hakham in his introduction to Da'at Mikra Sefer Shemot pp.15-16 who also notes the parallel between the celebration of God's victory over Egypt in the Song of the Sea and the commemoration of His victory over Amalek at the end of Shemot 17.

It is also possible to view Chapter 18 as a bridge between the two halves of Sefer Shemot. The first part of the chapter concludes the opening half of the book, as Moshe recounts and Yitro pays tribute to Hashem for the miracles in Egypt and during the journey. On the other hand, the second part of Chapter 18 discusses the teaching and implementation of God's laws, and this opens the Covenant section of the book. See also Did Moshe need Yitro's advice for the possibility that it was Yitro who recognized the desirability of and lobbied for a Divine code of civil law.

²¹ Moshe's sojourn in Midyan in Shemot 2-4 is an exception. Chapters 13-15 which describe the route of the Exodus and the Crossing of the Sea may be another, although the Israelites may still have been in territory under Egyptian dominion.

²² There is room for debate as to whether Chapters 2–5 should be characterized as belonging to the slavery or redemption narratives. On the one hand, Chapter 2 describes the birth and growth of the redeemer, Chapters 3 and 4 tell of Hashem's plans to save the Israelites, and Chapter 5 recounts Moshe's first foray to Paroh. Yet, on the other hand, Chapters 2 and 5 each conclude with the Israelites' anguish over their dire predicament. The structural division presented here charts a middle course regarding these chapters, viewing them as a transition section which describes an initial failed attempt at redemption that instead leads to an intensification of the slavery. However, there are also two alternative possibilities which merit consideration:

a) Chapters 2–5 are all part of the slavery narrative. According to this, the Slavery and Redemption unit is divided into only two subsections, with all of Parashat Shemot (1:1 - 6:1) forming the Slavery subunit, and the Redemption subunit beginning at 6:2 with the start of Parashat Vaera. This option, though, would have some difficulty accounting for the redemptive character of Shemot 3-4.

b) Chapter 2 constitutes part of the slavery narrative, but Chapters 3–5 begin the story of the redemption. Accordingly, Chapters 1 and 2 form a single subunit, with the first chapter focusing on the decrees of bondage and extermination as they affected the nation as a whole, and the second chapter personalizing them by highlighting the stories of specific individuals. See R. Elhanan Samet, עיונים בפרשת השבוע סדרה שניה, שמות (ירושלים, תשס"ד): 231-230, who elaborates on the connection between the two chapters, reading the story of the birth of Moshe as a direct continuation of the decree to kill all male babies. [Cf. Moshe Greenberg, Understanding Exodus (New York, 1969): vii-viii, 57-58, who views Chapters 1–2 as a prelude to the main narrative of the book.] Such a division may find support in the triennial Torah reading cycle division which combines Chapters 1–2 into one portion, and (if one assumes that 2:23-25 close this section – see Structure of Shemot 2) from the verses which frame the section. The two chapters span the reign of one king, with 1:7 speaking of Paroh's ascension to the throne and 2:23 recounting his death. Additionally, the verses in 2:23-25 which speak of Hashem hearing the cries of the Israelites from their "עֲבֹדָה" return the reader to the subjugation described in Chapter 1.

²³ See R. D"Z HoffmannShemot 6:1About R. D"Z Hoffmann who suggests that Chapters 6:2 - 15:21 describe Hashem's waging of war against Paroh and are an excerpt from "סֵפֶר מִלְחֲמֹת ה'" which Moshe incorporated into the Torah at Hashem's command.

The structure here views Chapter 6 as the opening of the Redemption unit; see below for the literary links between Chapter 6 and the subsequent narrative stages. In contrast, see Moshe Greenberg, Understanding Exodus (New York, 1969): vii-viii, who connects Chapter 6 to the preceding chapters and entitles the unit of Shemot 3:1 – 7:13 "Moses' Commissioning." However, it is difficult to view the negotiations with Paroh in Chapter 5 as part of Moshe's appointment. For further discussion of the possible relationship between Chapters 5 and 6, see Structure of Shemot 6.

²⁴ See Chronology of Shemot 2 and Moshe's Mission Renewed for a discussion of how these eighty years were broken down between the events of Chapters 2–5.

²⁵ As Moshe dies at 120 after forty years in the desert, there is a window of just twelve months for the events in Shemot 6-15.

²⁶ See Shemot 7:3, 7:13, 7:14, 7:22, 8:11, 8:15, 8:28, 9:7, 9:12, 9:34, 9:35, 10:1, 10:20, 10:27, 11:10, 13:15, 14:4, 14:8, 14:17. The concept also appears once earlier, in Shemot 4:21. As this is when Hashem originally tells Moshe about the upcoming plagues, it is directly related to our unit.

²⁷ See Shemot 6:7, 7:5, 7:17, 8:6, 8:18, 9:14-16, 9:29, 10:2, 11:7, 14:4, 14:18, 14:31. The idea further serves to frame the unit. In the opening verses, Hashem says that the process will teach the Israelites to know Hashem (6:7) and in the end we are told that, indeed, after seeing "His mighty hand… the nation believed in Hashem" (14:31).

²⁸ It appears by every miracle brought by Moshe or Aharon except for the sign of the תנין. See Shemot 6:6, 7:19, 8:1, 8:2, 8:12, 8:13, 9:22, 9:23, 10:12, 10:13, 10:21, 10:22, 14:17, 14:26, 14:27, 15:12.

²⁹ The lone exception is the meeting of Moshe and Aharon in 4:27 which takes place at Mt. Sinai.

³⁰ See MalbimShemot 7:3-5About R. Meir Leibush Weiser who divides the introduction similarly and notes some of the parallels, and cf. Ralbag Shemot 7:5. See also How Many Plagues for the importance of these verses in determining what is included in the set of miracles, and for the possibility that 7:5 refers to the Plagues, rather than the Splitting of the Sea.

³¹ The set of "Signs and Wonders" begins with the תנין which is described as a "מוֹפֵת"‎ (7:9), and the term "אוֹת" appears in Shemot 8:19, 10:1-2. For more, see Structure of Chapters 7:8 – 11:10 and How Many Plagues. A dissenting view is presented by Moshe Greenberg, Understanding Exodus (New York, 1969): p. 144, who argues for viewing 7:8-13 as the close of what he calls "The Commission Renewed" unit of Shemot 6:2 – 7:13.

³² See Structure of Shemot 11 for an analysis of these verses. These summary verses constitute a powerful argument in favor of including Chapter 11 as part of the "Signs and Wonders" section, despite its manifest and manifold parallels to Chapter 12. Since Chapter 11 describes Paroh's last refusal to send the people and his disregard of Moshe's final warning, it provides a fitting closure to the first stage in which this was the dominant motif.

³³ See Purpose of the Plagues and How Many Plagues for discussion of the relationship between the earlier plagues (the "Signs and Wonders") and the final Plague of the Firstborn.

³⁴ Since the mission and Hashem's promises are first spelled out in this subunit, it concludes with only a statement regarding Moshe and Aharon's fulfilling of Hashem's command.

³⁵ These verses conclude the main portion of this stage. The subsequent verses (13:1-16) are essentially a legal appendix, and they also end with a similar literary flourish "וַיַּהֲרֹג ה' כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם... כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרָיִם"‎ (13:15-16).

³⁶ This is the concluding sentence of the narrative section, and it is followed by the poetic celebration of the Song of the Sea.

³⁷ See Purpose of the Plagues for further discussion. For this reason, this stage is not emphasized in Moshe's mission to the Israelites in Shemot 6:6-9.

³⁸ Cf. Tanchuma (Buber)Bereshit 11About Tanchuma (Buber) cited by RashiBereshit 1:1About R. Shelomo Yitzchaki regarding the halakhic character of Chapter 12.