vaera answers

VaEira 5719 “The Four Expressions of Redemption”

שמות פרק ו

(ב) וַיְדַבֵּר אֱלֹקים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְקֹוָק:

(ג) וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּקל שׁקי וּשְׁמִי יְקֹוָק לֹא נוֹדַעְתִּי לָהֶם:

(ד) וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ:

(ה) וְגַם אֲנִי שָׁמַעְתִּי אֶת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִי:

(ו) לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְקֹוָק וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים:

(ז) וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹקים וִידַעְתֶּם כִּי אֲנִי יְקֹוָק אֱלֹקיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם:

(ח) וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְקֹוָק:

(ט) וַיְדַבֵּר מֹשֶׁה כֵּן אֶל־בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל־מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה: פ

Alef.

1. The four graduated stages of the Redemption could be:

a. Caused the work load of producing a certain number of bricks to cease.

b. Caused all work to no longer be required of the Jews.

    c. I Arranged that the Jewish people be allowed to leave Egypt via Perpetrating great Signs and Wonders.

    d. I thwarted the attempts of the Egyptians to recapture the Jews at the Sea of Reeds, thereby finally “Acquiring” the Jews as My Nation. (Shemot 15:16 “עם זו קנית”.)

2.  One can be said to escape/be brought out of Mitzrayim without arriving at a particular destination. While the existence of the former servant will be tenuous if he is homeless, nevertheless he is certainly no longer the servant of his former master.

Furthermore, if coming to the Jewish homeland would be part of the definition of the Redemption, how could such a Redemption be recalled while Jews live in the Diaspora? Would Pesach be a holiday that could only be observed in the land of Israel, were “הבאתי” counted as a full-fledged language of Redemption? (in the Haggadat Eretz Yisrael, R. Menachem Kasher requires  those who live in Israel to drink a 5th cup in recognition of “והבאתי”.)

3.  Yechezkel 34:13  

וְהוֹצֵאתִים מִן־הָעַמִּים וְקִבַּצְתִּים מִן־הָאֲרָצוֹת וַהֲבִיאֹתִים אֶל־אַדְמָתָם וּרְעִיתִים אֶל־הָרֵי יִשְׂרָאֵל בָּאֲפִיקִים וּבְכֹל מוֹשְׁבֵי הָאָרֶץ:

And I will Bring them out from the peoples, and Gather them from the countries, and will Bring them into their own land; and I will Feed them upon the mountains of Israel, by the streams, and in all the habitable places of the country.

In Yechezkel, the people may be in Exile, but not necessarily in bondage. Therefore verbs having to do with suspending their work

וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים

do not appear. On the other hand, whereas in Egypt the Jews were concentrated in a single geographical area, this will not be the case at the time of the future Redemption, therefore necessitating terminology of Kibbutz Galiyot (gathering together the exiles—

וְהוֹצֵאתִים מִן־הָעַמִּים וְקִבַּצְתִּים מִן־הָאֲרָצוֹת וַהֲבִיאֹתִים אֶל־אַדְמָתָם.

While the Egyptian Redemption did not result in an immediate entrance into the land of Israel, necessitating feeding the people miraculously—the Man, the Be’er, the Slav, etc.—the Yechezkel redemption will result in coming to the land right away, and therefore provisions will have to be made so that the people do not starve to death once they reach the Promised Land.

Beit.

1. As opposed to Moshe, to whom HaShem Spoke “פה אל פה”, i.e., directly, the Avot only received prophecy via dreams when they were asleept. Therefore Ibn Ezra insists that a language of “was seen” be used with respect to those individuals who are described in Beraishit.

2.  The first part of the verse describes the process by which HaShem Appeared to the Avot, whereas if we do not assume the “ב” of “בקל שקי” also serving the phrase “ושמי ה'”, the second part of the verse appears to be informational at best, i.e., they never knew that the Tetragrammaton was My Name. However, if the “ב” can serve a dual role, then both portions of the verse are describing process, a comparison of the manner by which HaShem Appeared to these various individuals.

3.  Since we see examples of where “יקוק" is associated with the Avot, e.g.,

בראשית פרק טו  (אברהם)

(ז) וַיֹּאמֶר אֵלָיו אֲנִי יְקֹוָק אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ:

(ח) וַיֹּאמַר ה' יֱקֹוִק בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה:

בראשית פרק כו (יצחק)

(ב) וַיֵּרָא אֵלָיו יְקֹוָק וַיֹּאמֶר אַל־תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ:

בראשית פרק כח (יעקב)

(יג) וְהִנֵּה יְקֹוָק נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְקֹוָק אֱלֹקי אַבְרָהָם אָבִיךָ וֵאלֹקי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ:

therefore RaShI emphasizes an implication of the Name, i.e., that there is a guarantee that all promises will be fulfilled, rather than the Name itself.

Gimel.

It would appear that whereas “והוצאתי” is one specific step in the overall process of the Redemption, i.e., the removal of the burden of the back-breaking work that the Egyptians were imposing upon the Jews, “המוציא” refers to the totality of the process that is comprised of discreet individual stages, i.e., “והוצאתי, והתלתי, וגאלתי, ולקחתי” and possibly “והבאתי”.

Daled.

As far as the Jews are concerned, what is paramount in their considerations to be relieved of the terrible burdens that the Egyptians have imposed upon them, the emphasis in 6:7. However, as far as the Egyptians themselves are concerned, HaShem is not only Interested in liberating their slave class, the Jews, but also to Show them His Ultimate Power, as manifest in the Ten Plagues. While there are some commentaries that maintain that the Plagues were for the benefit of those Jews whose faith was tentative, in addition to the Egyptians, clearly the preponderance of the damages that the Plagues caused (Ibn Ezra suggests that wherever human death did not result from the Plagues, and there wasn’t an explicit reference to HaShem Sparing Goshen from a particular Plague, the Plague in fact affected the Jews as well in order for them too to develop a proper regard for HaShem’s Power), was directed at Egyptian possessions and their very persons.

Heh.

1.  The standard understanding of “והבאתי” is that it is part of the process of Redemption, and therefore the Exodus from Egypt is considered completed only when the Jewish people reside in the holy Jewish land (see א2 Da’at Zekeinim MiBa’alei HaTosafot). Ohr HaChaim suggests that “והבאתי” is a separate step, one that is earned only after the effects of the first four stages, “והוצאתי, והתלתי, וגאלתי ולקחתי” have been properly processed by the people and resulted in an internal understanding of Who God Is and what He has Done on behalf of the Jewish people.

2.  When one reads the verses carefully, one notices that at the end of verse seven,

...וְהָיִיתִי לָכֶם לֵאלֹקים וִידַעְתֶּם כִּי אֲנִי יְקֹוָק אֱלֹקיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם:

“וִידַעְתֶּם...” is preceded by the phrase, “כִּי אֲנִי יְקֹוָק אֱלֹקיכֶם”, suggesting that this is something that will occur automatically, rather than it requiring particular effort and choice on the part of the people. If that is true, then it was not necessary to break up the sequence of the five languages of Redemption, but the statement of how HaShem will Serve as the God of the Jewish people could have been listed at the end of the stages without interruption in between.

3.  Perhaps if we do not proceed along the lines of Ohr HaChayim’s answer, we could surmise that the development of a Knowledge of God will come about as the result of the experiences involved in leaving Egypt—“והוצאתי, והתלתי, וגאלתי, ולקחתי”—but that entering into the land that the people will inherit will not be part of their theological perspective upon HaShem. Certainly if when they entered the land, the overt miracles ceased that had been a feature of the Exodus, there was more of a possibility that people would not perceive that the conquest of the land was directly the result of God’s Intervention. While some miracles continued to occur—the splitting of the Jordan River when the Jews crossed over into Israel, the sun standing still during a major battle, the walls of Yericho collapsing, etc., nevertheless these events were not comparable to the Plagues, the splitting of the Sea, the manna, the seven Ananei HaKavod, the Be’er, etc.

Vav.

Yeshayahu 19

1 The burden of Egypt. Behold, the LORD Rideth upon a swift cloud, and Cometh unto Egypt; and the idols of Egypt shall be moved at His Presence, and the heart of Egypt shall melt within it. 2 And I will Spur Egypt against Egypt; and they shall fight every one against his brother, and everyone against his neighbour; city against city, and kingdom against kingdom. 3 And the spirit of Egypt shall be made empty within it; and I will Make void the counsel thereof; and they shall seek unto the idols, and to the whisperers, and to the ghosts, and to the familiar spirits. 4 And I will Give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, Saith the Lord, the LORD of Hosts. 5 And the waters shall fail from the sea, and the river shall be drained dry, 6 And the rivers shall become foul; the streams of Egypt shall be minished and dried up; the reeds and flags shall wither. 7 The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more. 8 The fishers also shall lament, and all they that cast angle into the Nile shall mourn, and they that spread nets upon the waters shall languish. 9 Moreover they that work in combed flax, and they that weave cotton, shall be ashamed. 10 And her foundations shall be crushed, all they that make dams shall be grieved in soul. 11 The princes of Tzoan are utter fools; the wisest counsellors of Pharaoh are a senseless counsel; how can ye say unto Pharaoh: 'I am the son of the wise, the son of ancient kings'? 12 Where are they, then, thy wise men? And let them tell thee now; and let them know what the LORD of Hosts hath Purposed concerning Egypt. 13 The princes of Tzoan are become fools, the princes of Noph are deceived; they have caused Egypt to go astray, that are the corner-stone of her tribes. 14 The LORD hath Mingled within her a spirit of dizziness; and they have caused Egypt to stagger in every work thereof, as a drunken man staggereth in his vomit. 15 Neither shall there be for Egypt any work, which head or tail, palm-branch or rush, may do. 16 In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the Hand of the LORD of Hosts, which He Shaketh over it. 17 And the land of Yehuda shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the Purpose of the LORD of Hosts, which He Purposeth against it. {S} 18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of Hosts; one shall be called the city of destruction. {S} 19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will Send them a saviour, and a defender, who will deliver them. 21 And the LORD shall Make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 22 And the LORD will Smite Egypt, Smiting and Healing; and they shall return unto the LORD, and He will be Entreated of them, and will Heal them. {S} 23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. {S} 24 In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 25 for that the LORD of Hosts hath Blessed him, saying: 'Blessed be Egypt My People and Assyria the work of My Hands, and Israel Mine Inheritance.' {S}

Yechezkel 20

1 And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to inquire of the LORD, and sat before me. {S} 2 And the Word of the LORD came unto me, saying: 3 'Son of man, speak unto the elders of Israel, and say unto them: Thus Saith the Lord GOD: Are ye come to inquire of Me? As I Live, Saith the Lord GOD, I will not Be inquired of by you. 4 Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers; 5 and say unto them: Thus Saith the Lord GOD: In the day when I Chose Israel, and Lifted up My Hand unto the seed of the house of Jacob, and Made Myself Known unto them in the land of Egypt, when I Lifted up My Hand unto them, saying: I Am the LORD your God; 6 in that day I Lifted up My Hand unto them, to Bring them forth out of the land of Egypt into a land that I had Sought out for them, flowing with milk and honey, which is the beauty of all lands; 7 and I Said unto them: Cast ye away every man the detestable things of his eyes, and defile not yourselves with the idols of Egypt; I Am the LORD your God. 8 But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I Said I would pour out My Fury upon them, to Spend My Anger upon them in the midst of the land of Egypt. 9 But I Wrought for My Name's Sake, that it should not be profaned in the sight of the nations, among whom they were, in whose sight I Made Myself Known unto them, so as to Bring them forth out of the land of Egypt. 10 So I Caused them to go forth out of the land of Egypt, and Brought them into the wilderness. 11 And I Gave them My Statutes, and Taught them Mine Ordinances, which if a man do, he shall live by them. 12 Moreover also I Gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the LORD that Sanctify them. 13 But the house of Israel rebelled against Me in the wilderness; they walked not in My Statutes, and they rejected Mine Ordinances, which if a man do, he shall live by them, and My Sabbaths they greatly profaned; then I Said I would Pour out My Fury upon them in the wilderness, to Consume them. 14 But I Wrought for My Name's Sake, that it should not be profaned in the sight of the nations, in whose sight I Brought them out. 15 Yet also I Lifted up My Hand unto them in the wilderness, that I would not Bring them into the land which I had Given them, flowing with milk and honey, which is the beauty of all lands; 16 because they rejected Mine Ordinances, and walked not in My Statutes, and profaned My Sabbaths--for their heart went after their idols. 17 Nevertheless Mine Eye Spared them from Destroying them, neither did I Make a full end of them in the wilderness. 18 And I Said unto their children in the wilderness: Walk ye not in the statutes of your fathers, neither observe their ordinances, nor defile yourselves with their idols; 19 I Am the LORD your God; walk in My Statutes, and keep Mine Ordinances, and do Them; 20 and hallow My Sabbaths, and They shall be a Sign between Me and you, that ye may know that I am the LORD your God. 21 But the children rebelled against Me; they walked not in My Statutes, neither kept Mine Ordinances to do Them, which if a man do, he shall live by Them; they profaned My Sabbaths; then I Said I would Pour out My Fury upon them, to Spend My Anger upon them in the wilderness. 22 Nevertheless I Withdrew My Hand, and Wrought for My Name's Sake, that it should not be profaned in the sight of the nations, in whose sight I Brought them forth. 23 I Lifted up My Hand unto them also in the wilderness, that I would Scatter them among the nations, and Disperse them through the countries; 24 because they had not executed Mine Ordinances, but had rejected My Statutes, and had profaned My Sabbaths, and their eyes were after their fathers' idols. 25 Wherefore I Gave them also statutes that were not good, and Ordinances whereby they should not live; 26 and I Polluted them in their own gifts, in that they set apart all that openeth the womb, that I might Destroy them, to the end that they might know that I Am the LORD. {S} 27 Therefore, son of man, speak unto the house of Israel, and say unto them: Thus Saith the Lord GOD: In this moreover have your fathers blasphemed Me, in that they dealt treacherously with Me. 28 For when I had Brought them into the land, which I Lifted up My Hand to Give unto them, then they saw every high hill, and every thick tree, and they offered there their sacrifices, and there they presented the provocation of their offering, there also they made their sweet savour, and there they poured out their drink-offerings. 29 Then I Said unto them: What meaneth the high place whereunto ye go? So the name thereof is called Bamah unto this day. {S} 30 Wherefore say unto the house of Israel: Thus Saith the Lord GOD: When ye pollute yourselves after the manner of your fathers, and go after their abominations, 31 and when, in offering your gifts, in making your sons to pass through the fire, ye pollute yourselves with all your idols, unto this day; {S} shall I then be Inquired of by you, O house of Israel? As I Live, Saith the Lord GOD, I will not be Inquired of by you; 32 and that which cometh into your mind shall not be at all; in that ye say: We will be as the nations, as the families of the countries, to serve wood and stone. 33 As I Live, Saith the Lord GOD, surely with a Mighty Hand, and with an Outstretched Arm, and with Fury poured out, will I Be King over you; 34 and I will Bring you out from the peoples, and will Gather you out of the countries wherein ye are scattered, with a Mighty Hand, and with an Outstretched Arm, and with Fury poured out; 35 and I will Bring you into the wilderness of the peoples, and there will I Plead with you face to face. 36 Like as I Pleaded with your fathers in the wilderness of the land of Egypt, so will I Plead with you, Saith the Lord GOD. 37 And I will Cause you to pass under the rod, and I will Bring you into the bond of the covenant; 38 and I will Purge out from among you the rebels, and them that transgress against Me; I will Bring them forth out of the land where they sojourn, but they shall not enter into the land of Israel; and ye shall know that I Am the LORD. 39 As for you, O house of Israel, thus Saith the Lord GOD: Go ye, serve every one his idols, even because ye will not hearken unto Me; but My Holy Name shall ye no more profane with your gifts, and with your idols. 40 For in My Holy Mountain, in the mountain of the height of Israel, Saith the Lord GOD, there shall all the house of Israel, all of them, serve Me in the land; there will I Accept them, and there will I Require your heave-offerings, and the first of your gifts, with all your holy things. 41 With your sweet savour will I Accept you, when I Bring you out from the peoples, and Gather you out of the countries wherein ye have been scattered; and I will be Sanctified in you in the sight of the nations. 42 And ye shall know that I Am the LORD, when I shall Bring you into the land of Israel, into the country which I Lifted up My Hand to Give unto your fathers. 43 And there shall ye remember your ways, and all your doings, wherein ye have polluted yourselves; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. 44 And ye shall know that I Am the LORD, when I have Wrought with you for My Name's Sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel, Saith the Lord GOD.' {P}

1.

ישעיהו פרק יט (א) מַשָּׂא מִצְרָיִם הִנֵּה יְקֹוָק רֹכֵב עַל־עָב קַל וּבָא מִצְרַיִם וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו וּלְבַב מִצְרַיִם יִמַּס בְּקִרְבּוֹ: (ב) וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם וְנִלְחֲמוּ אִישׁ־בְּאָחִיו וְאִישׁ בְּרֵעֵהוּ עִיר בְּעִיר מַמְלָכָה בְּמַמְלָכָה: (ג) וְנָבְקָה רוּחַ־מִצְרַיִם בְּקִרְבּוֹ וַעֲצָתוֹ אֲבַלֵּעַ וְדָרְשׁוּ אֶל־הָאֱלִילִים וְאֶל־הָאִטִּים וְאֶל־הָאֹבוֹת וְאֶל־ הַיִּדְּעֹנִים: (ד) וְסִכַּרְתִּי אֶת־מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה וּמֶלֶךְ עַז יִמְשָׁל־בָּם נְאֻם הָאָדוֹן יְקֹוָק צְבָקוֹת: (ה) וְנִשְּׁתוּ־מַיִם מֵהַיָּם וְנָהָר יֶחֱרַב וְיָבֵשׁ: (ו) וְהֶאֶזְנִיחוּ נְהָרוֹת דָּלֲלוּ וְחָרְבוּ יְאֹרֵי מָצוֹר קָנֶה וָסוּף קָמֵלוּ: (ז) עָרוֹת עַל־יְאוֹר עַל־פִּי יְאוֹר וְכֹל מִזְרַע יְאוֹר יִיבַשׁ נִדַּף וְאֵינֶנּוּ: (ח) וְאָנוּ הַדַּיָּגִים וְאָבְלוּ כָּל־מַשְׁלִיכֵי בַיְאוֹר חַכָּה וּפֹרְשֵׂי מִכְמֹרֶת עַל־פְּנֵי־מַיִם אֻמְלָלוּ: (ט) וּבֹשׁוּ עֹבְדֵי פִשְׁתִּים שְׂרִיקוֹת וְאֹרְגִים חוֹרָי: (י) וְהָיוּ שָׁתֹתֶיהָ מְדֻכָּאִים כָּל־עֹשֵׂי שֶׂכֶר אַגְמֵי־נָפֶשׁ: (יא) אַךְ־אֱוִלִים שָׂרֵי צֹעַן חַכְמֵי יֹעֲצֵי פַרְעֹה עֵצָה נִבְעָרָה אֵיךְ תֹּאמְרוּ אֶל־פַּרְעֹה בֶּן־חֲכָמִים אֲנִי בֶּן־ מַלְכֵי־קֶדֶם: (יב) אַיָּם אֵפוֹא חֲכָמֶיךָ וְיַגִּידוּ נָא לָךְ וְיֵדְעוּ מַה־יָּעַץ יְקֹוָק צְבָקוֹת עַל־מִצְרָיִם: (יג) נוֹאֲלוּ שָׂרֵי צֹעַן נִשְּׁאוּ שָׂרֵי נֹף הִתְעוּ אֶת־מִצְרַיִם פִּנַּת שְׁבָטֶיהָ: (יד) יְקֹוָק מָסַךְ בְּקִרְבָּהּ רוּחַ עִוְעִים וְהִתְעוּ אֶת־מִצְרַיִם בְּכָל־מַעֲשֵׂהוּ כְּהִתָּעוֹת שִׁכּוֹר בְּקִיאוֹ: (טו) וְלֹא־יִהְיֶה לְמִצְרַיִם מַעֲשֶׂה אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן: ס (טז) בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְקֹוָק צְבָקוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו: (יז) וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְקֹוָק צְבָקוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו: ס (יח) בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיקֹוָק צְבָקוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת: ס (יט) בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיקֹוָק בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיקֹוָק: (כ) וְהָיָה לְאוֹת וּלְעֵד לַיקֹוָק צְבָקוֹת בְּאֶרֶץ מִצְרָיִם כִּי־יִצְעֲקוּ אֶל־יְקֹוָק מִפְּנֵי לֹחֲצִים וְיִשְׁלַח לָהֶם מוֹשִׁיעַ וָרָב וְהִצִּילָם: (כא) וְנוֹדַע יְקֹוָק לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְקֹוָק בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיקֹוָק וְשִׁלֵּמוּ: (כב) וְנָגַף יְקֹוָק אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְקֹוָק וְנֶעְתַּר לָהֶם וּרְפָאָם: (כג) בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר: ס

שמות פרק ו (ב) וַיְדַבֵּר אֱלֹקים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְקֹוָק: (ג) וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בּקל שַׁקי וּשְׁמִי יְקֹוָק לֹא נוֹדַעְתִּי לָהֶם: (ד) וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ: (ו) לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְקֹוָק וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים: (ה) וְגַם אֲנִי שָׁמַעְתִּי אֶת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִי: (ז) וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹקים וִידַעְתֶּם כִּי אֲנִי יְקֹוָק אֱלֹקיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם: (ח) וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְקֹוָק:

2.  (Personally, I am not impressed by the extent of the parallel language. From Nechama’s question, I expected to find more overt parallel references.)

Perhaps the intent of the parallelism is that the process of discovering God and becoming dedicated to Him is not unique to the Jewish people, but is intended for all peoples. The point can be most dramatically made when the people that oppressed the Jews experiences a similar process and ends up becoming committed to the same ideological ideas due to their dramatic historical experience.

3.  

יחזקאל פרק כ (א) וַיְהִי בַּשָּׁנָה הַשְּׁבִיעִית בַּחֲמִשִׁי בֶּעָשׂוֹר לַחֹדֶשׁ בָּאוּ אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל לִדְרֹשׁ אֶת־יְקֹוָק וַיֵּשְׁבוּ לְפָנָי: ס (ב) וַיְהִי דְבַר־יְקֹוָק אֵלַי לֵאמֹר: (ג) בֶּן־אָדָם דַּבֵּר אֶת־זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כֹּה אָמַר ה' יְקֹוִק הֲלִדְרֹשׁ אֹתִי אַתֶּם בָּאִים חַי־ אָנִי אִם־אִדָּרֵשׁ לָכֶם נְאֻם ה' יְקֹוִק: (ד) הֲתִשְׁפֹּט אֹתָם הֲתִשְׁפּוֹט בֶּן־אָדָם אֶת־תּוֹעֲבֹת אֲבוֹתָם הוֹדִיעֵם: (ה) וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר  ה' יְקֹוִק בְּיוֹם בָּחֳרִי בְיִשְׂרָאֵל וָאֶשָּׂא יָדִי לְזֶרַע בֵּית יַעֲקֹב וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם וָאֶשָּׂא יָדִי לָהֶם לֵאמֹר אֲנִי יְקֹוָק אֱלֹקיכֶם: (ו) בַּיּוֹם הַהוּא נָשָׂאתִי יָדִי לָהֶם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֶל־אֶרֶץ אֲשֶׁר־תַּרְתִּי לָהֶם זָבַת חָלָב וּדְבַשׁ צְבִי הִיא לְכָל־הָאֲרָצוֹת: (ז) וָאֹמַר אֲלֵהֶם אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ וּבְגִלּוּלֵי מִצְרַיִם אַל־תִּטַּמָּאוּ אֲנִי יְקֹוָק אֱלֹקיכֶם: (ח) וַיַּמְרוּ־בִי וְלֹא אָבוּ לִּשְׁמֹעַ אֵלַי אִישׁ אֶת־שִׁקּוּצֵי עֵינֵיהֶם לֹא הִשְׁלִיכוּ וְאֶת־גִּלּוּלֵי מִצְרַיִם לֹא עָזָבוּ וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אַפִּי בָּהֶם בְּתוֹךְ אֶרֶץ מִצְרָיִם: (ט) וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר־הֵמָּה בְתוֹכָם אֲשֶׁר נוֹדַעְתִּי אֲלֵיהֶם לְעֵינֵיהֶם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם: (י) וָאוֹצִיאֵם מֵאֶרֶץ מִצְרָיִם וָאֲבִאֵם אֶל־הַמִּדְבָּר: (יא) וָאֶתֵּן לָהֶם אֶת־חֻקּוֹתַי וְאֶת־מִשְׁפָּטַי הוֹדַעְתִּי אוֹתָם אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם: (יב) וְגַם אֶת־שַׁבְּתוֹתַי נָתַתִּי לָהֶם לִהְיוֹת לְאוֹת בֵּינִי וּבֵינֵיהֶם לָדַעַת כִּי אֲנִי יְקֹוָק מְקַדְּשָׁם: (יג) וַיַּמְרוּ־בִי בֵית־יִשְׂרָאֵל בַּמִּדְבָּר בְּחֻקּוֹתַי לֹא־הָלָכוּ וְאֶת־מִשְׁפָּטַי מָאָסוּ אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם וְאֶת־שַׁבְּתֹתַי חִלְּלוּ מְאֹד וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם בַּמִּדְבָּר לְכַלּוֹתָם: (יד) וָאֶעֱשֶׂה לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר הוֹצֵאתִים לְעֵינֵיהֶם: (טו) וְגַם־אֲנִי נָשָׂאתִי יָדִי לָהֶם בַּמִּדְבָּר לְבִלְתִּי הָבִיא אוֹתָם אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי זָבַת חָלָב וּדְבַשׁ צְבִי הִיא לְכָל־הָאֲרָצוֹת: (טז) יַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקּוֹתַי לֹא־הָלְכוּ בָהֶם וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ כִּי אַחֲרֵי גִלּוּלֵיהֶם לִבָּם הֹלֵךְ: (יז) וַתָּחָס עֵינִי עֲלֵיהֶם מִשַּׁחֲתָם וְלֹא־עָשִׂיתִי אוֹתָם כָּלָה בַּמִּדְבָּר: (יח) וָאֹמַר אֶל־בְּנֵיהֶם בַּמִּדְבָּר בְּחוּקֵּי אֲבוֹתֵיכֶם אַל־תֵּלֵכוּ וְאֶת־מִשְׁפְּטֵיהֶם אַל־תִּשְׁמֹרוּ וּבְגִלּוּלֵיהֶם אַל־תִּטַּמָּאוּ: (יט) אֲנִי יְקֹוָק אֱלֹקיכֶם בְּחֻקּוֹתַי לֵכוּ וְאֶת־מִשְׁפָּטַי שִׁמְרוּ וַעֲשׂוּ אוֹתָם: (כ) וְאֶת־שַׁבְּתוֹתַי קַדֵּשׁוּ וְהָיוּ לְאוֹת בֵּינִי וּבֵינֵיכֶם לָדַעַת כִּי אֲנִי יְקֹוָק אֱלֹקיכֶם: (כא) וַיַּמְרוּ־בִי הַבָּנִים בְּחֻקּוֹתַי לֹא־הָלָכוּ וְאֶת־מִשְׁפָּטַי לֹא־שָׁמְרוּ לַעֲשׂוֹת אוֹתָם אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם אֶת־שַׁבְּתוֹתַי חִלֵּלוּ וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אַפִּי בָּם בַּמִּדְבָּר: (כב) וַהֲשִׁבֹתִי אֶת־יָדִי וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר־הוֹצֵאתִי אוֹתָם לְעֵינֵיהֶם: (כג) גַּם־אֲנִי נָשָׂאתִי אֶת־יָדִי לָהֶם בַּמִּדְבָּר לְהָפִיץ אֹתָם בַּגּוֹיִם וּלְזָרוֹת אוֹתָם בָּאֲרָצוֹת: (כד) יַעַן מִשְׁפָּטַי לֹא־עָשׂוּ וְחֻקּוֹתַי מָאָסוּ וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ וְאַחֲרֵי גִּלּוּלֵי אֲבוֹתָם הָיוּ עֵינֵיהֶם: (כה) וְגַם־אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם: (כו) וָאֲטַמֵּא אוֹתָם בְּמַתְּנוֹתָם בְּהַעֲבִיר כָּל־פֶּטֶר רָחַם לְמַעַן אֲשִׁמֵּם לְמַעַן אֲשֶׁר יֵדְעוּ אֲשֶׁר אֲנִי יְקֹוָק: ס (כז) לָכֵן דַּבֵּר אֶל־בֵּית יִשְׂרָאֵל בֶּן־אָדָם וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר ה'יְקֹוִק עוֹד זֹאת גִּדְּפוּ אוֹתִי אֲבוֹתֵיכֶם בְּמַעֲלָם בִּי מָעַל: (כח) וָאֲבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אוֹתָהּ לָהֶם וַיִּרְאוּ כָל־גִּבְעָה רָמָה וְכָל־עֵץ עָבֹת וַיִּזְבְּחוּ־שָׁם אֶת־זִבְחֵיהֶם וַיִּתְּנוּ־שָׁם כַּעַס קָרְבָּנָם וַיָּשִׂימוּ שָׁם רֵיחַ נִיחוֹחֵיהֶם וַיַּסִּיכוּ שָׁם אֶת־ נִסְכֵּיהֶם: (כט) וָאֹמַר אֲלֵהֶם מָה הַבָּמָה אֲשֶׁר־אַתֶּם הַבָּאִים שָׁם וַיִּקָּרֵא שְׁמָהּ בָּמָה עַד הַיּוֹם הַזֶּה: (ל) לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר ה' יְקֹוִק הַבְּדֶרֶךְ אֲבוֹתֵיכֶם אַתֶּם נִטְמְאִים וְאַחֲרֵי שִׁקּוּצֵיהֶם אַתֶּם זֹנִים: (לא) וּבִשְׂאֵת מַתְּנֹתֵיכֶם בְּהַעֲבִיר בְּנֵיכֶם בָּאֵשׁ אַתֶּם נִטְמְאִים לְכָל־גִּלּוּלֵיכֶם עַד־הַיּוֹם וַאֲנִי אִדָּרֵשׁ לָכֶם בֵּית יִשְׂרָאֵל חַי־אָנִי נְאֻם ה' יְקֹוִק אִם־אִדָּרֵשׁ לָכֶם: (לב) וְהָעֹלָה עַל־רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אֹמְרִים נִהְיֶה כַגּוֹיִם כְּמִשְׁפְּחוֹת הָאֲרָצוֹת לְשָׁרֵת עֵץ וָאָבֶן: (לג) חַי־אָנִי נְאֻם ה' יְקֹוִק אִם־לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם: (לד) וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה: (לה) וְהֵבֵאתִי אֶתְכֶם אֶל־מִדְבַּר הָעַמִּים וְנִשְׁפַּטְתִי אִתְּכֶם שָׁם פָּנִים אֶל־פָּנִים: (לו) כַּאֲשֶׁר נִשְׁפַּטְתִּי אֶת־אֲבוֹתֵיכֶם בְּמִדְבַּר אֶרֶץ מִצְרָיִם כֵּן אִשָּׁפֵט אִתְּכֶם נְאֻם ה' יְקֹוִק: (לז) וְהַעֲבַרְתִּי אֶתְכֶם תַּחַת הַשָּׁבֶט וְהֵבֵאתִי אֶתְכֶם בְּמָסֹרֶת הַבְּרִית: (לח) וּבָרוֹתִי מִכֶּם הַמֹּרְדִים וְהַפּוֹשְׁעִים בִּי מֵאֶרֶץ מְגוּרֵיהֶם אוֹצִיא אוֹתָם וְאֶל־אַדְמַת יִשְׂרָאֵל לֹא יָבוֹא וִידַעְתֶּם כִּי־אֲנִי יְקֹוָק: (לט) וְאַתֶּם בֵּית־יִשְׂרָאֵל כֹּה־אָמַר ה' יְקֹוִק אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ וְאַחַר אִם־אֵינְכֶם שֹׁמְעִים אֵלָי וְאֶת־שֵׁם קָדְשִׁי לֹא תְחַלְּלוּ־עוֹד בְּמַתְּנוֹתֵיכֶם וּבְגִלּוּלֵיכֶם: (מ) כִּי בְהַר־קָדְשִׁי בְּהַר מְרוֹם יִשְׂרָאֵל נְאֻם ה' יְקֹוִק שָׁם יַעַבְדֻנִי כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה בָּאָרֶץ שָׁם אֶרְצֵם וְשָׁם אֶדְרוֹשׁ אֶת־תְּרוּמֹתֵיכֶם וְאֶת־רֵאשִׁית מַשְׂאוֹתֵיכֶם בְּכָל־קָדְשֵׁיכֶם: (מא) בְּרֵיחַ נִיחֹחַ אֶרְצֶה אֶתְכֶם בְּהוֹצִיאִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצֹתֶם בָּם וְנִקְדַּשְׁתִּי בָכֶם לְעֵינֵי הַגּוֹיִם: (מב) וִידַעְתֶּם כִּי־אֲנִי יְקֹוָק בַּהֲבִיאִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אוֹתָה לַאֲבוֹתֵיכֶם: (מג) וּזְכַרְתֶּם־שָׁם אֶת־דַּרְכֵיכֶם וְאֵת כָּל־עֲלִילוֹתֵיכֶם אֲשֶׁר נִטְמֵאתֶם בָּם וּנְקֹטֹתֶם בִּפְנֵיכֶם בְּכָל־ רָעוֹתֵיכֶם אֲשֶׁר עֲשִׂיתֶם: (מד) וִידַעְתֶּם כִּי־אֲנִי יְקֹוָק בַּעֲשׂוֹתִי אִתְּכֶם לְמַעַן שְׁמִי לֹא כְדַרְכֵיכֶם הָרָעִים וְכַעֲלִילוֹתֵיכֶם הַנִּשְׁחָתוֹת בֵּית יִשְׂרָאֵל נְאֻם ה' יְקֹוִק: פ

שמות פרק ו (ב) וַיְדַבֵּר אֱלֹקים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְקֹוָק: (ג) וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בּקל שַׁקי וּשְׁמִי יְקֹוָק לֹא נוֹדַעְתִּי לָהֶם: (ד) וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ: (ה) וְגַם אֲנִי שָׁמַעְתִּי אֶת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִי: (ו) לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְקֹוָק וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים: (ז) וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹקים וִידַעְתֶּם כִּי אֲנִי יְקֹוָק אֱלֹקיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם: (ח) וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְקֹוָק: