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“I have said these things to you, that in Me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

John 16:33

וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ׃

“These are the names of the sons of Israel who came to Egypt with Jacob, each coming with his household…”

Exodus 1:1

“On the day when Moses was born, [Pharaoh’s] astrologers said to him, “Today their deliverer has been born, but we do not know if he is born of an Egyptian father or of an Israelite, but we see by our astrological art that he will ultimately suffer misfortune through water”. Pharaoh therefore made a decree that day regarding the Egyptians also, as it is said here, “Every son that is born [you shall cast into the river”… They (the astrologers), however, were not aware that Moses was ultimately to suffer misfortune through the waters of Meribah and not through the waters of the Nile.”�Rashi on Exodus 1:22, Sefaria, cf. Exodus Rabbah 1:18; Sotah 12a; �cf. also Rashi on Numbers 20:13

“And Pharaoh told how he slept and saw in his dream, “Behold, all the land of Mitzrayim was placed in one scale of a balance, and a lamb, the youngling of a sheep, was on the other scale. And the scale with the lamb in it outweighed the other.” Therefore, he sent and called for all the magicians of Mitzrayim, and told them his dream. Immediately Jannes and Jambres, the chief of the magicians, opened their mouth and answered Pharaoh, “A certain child is about to be born in the congregation of Israel, by whose hand will be destruction to all the land of Mitzrayim.” Therefore Pharaoh, king of Mitzrayim, counseled to the Jewish midwives, the name of one of whom was Shifra, who is Yocheved, and the name of the other Puah, who is Miriam, her daughter. And he said, “When you attend the Jewish women, and see them give birth, if it be a male child, you shall kill him, but if a daughter, you may let her live.”

Targum Yonatan on Exodus 1, Sefaria.org

“And Amram, a man of the tribe of Levi, went and returned to live in marriage with Yocheved, his wife, whom he had put away on account of the decree of Pharaoh. And she was the daughter of a hundred and thirty years when he returned to her, but a miracle was wrought in her, and she returned to youth as she was, when in her youth she was called the daughter of Levi.”

Targum Yonatan to Exodus 2, Sefaria.org

“When one reads the New Testament, a couple of things are obvious. One, is that Christians don’t understand it. That’s completely obvious. The second point is the reason they don’t understand it, the points of reference in the New Testament are Chazal’s…when the New Testament was written, they are going to copy all kinds of things that Chazal have to say about what’s going on. And especially over here, when you have the birth of the Savior, which Moshe is, when they are going to speak of the birth of the Savior, they are going to try to imitate it, they are going to try to copy it, and every now and then, they are going to try to make it a little bit better…”

R’ Ari Kahn, Why was Moshe Chosen, Parsha Shiurim, Podcast, Nov 30, 2012

And she called his name Moshe

“Someone who will save others by pulling them out of their calamity. ..the reason why I called him thus is so that he in turn would rescue others from their problems, just as I have pulled him out of the water (in which he would have drowned) . . . Moses was saved only so that in his life he would become the instrument of saving others.”

Sforno on Exodus 2:10:1-2

“The name she gave Moses was inspired by Divine input as is appropriate seeing that in due course this child would pull the Children of Israel out of their exile.”

Tur HaAroch, Exodus 2:10:1

“...you shall call his name Yeshua, for he will save his people from their sins.”

Matthew 1:21

קָרָאתָ אֶת־​שְׁמוֹ יֵשׁוּעַ כִּי הוּא יוֹשִׁיעַ אֶת־​עַמּוֹ מֵחַטֹּאתֵיהֶם׃

“The evil forces always try to entrap a person and prevent him from doing good. These forces are symbolized by MitZRayIM (Egypt), which represents MeitZaRIM (narrow straits, constrictions)—i.e., the suffering and difficulties that result from sin. . . . the forces of evil pretend not to "know Joseph”—they do not recognize the tzaddik and his ability to assist people in their quest for Godliness. Instead, they seek to enslave and repress people with “hard labor”—these are the hard questions people have regarding their devotions and their difficulties in attaining clear answers (Zohar I, 27a).”

REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS - Breslov Insights into the Weekly Torah Reading . Breslov Research Institute. Kindle Edition.

“A person draws his main life force from the Torah, �through the tzaddik (Likutey Moharan I, 8).”

REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS�Breslov Insights into the Weekly Torah Reading . Breslov Research Institute. Kindle Edition.

"Moses exclaimed, “Send [the redemption] with the one You intend to send [i.e., Mashiach]!" (Exodus 4:13) for he knew that he would not live to see the end of such a long exile. Then God assured him that Aaron would join him and rejoice over his appointment as leader of the nation (ibid., 4:14) hinting that joy is the key to enduring and eventually leaving the exile ( Likutey Halakhot II, p. 161a-322-163a).”

REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS - Breslov Insights into the Weekly Torah Reading (Kindle Locations 552-557). Breslov Research Institute. Kindle Edition.

וַיֹּאמֶר בִּי אֲדֹנָי שְׁלַח־נָא בְּיַד־תִּשְׁלָח׃

“O please, my G‑d! Send by the hand of him whom you shall send!” (4:13)

Said Moses: I know that I am not destined to take them into the Land and to be their future redeemer. You have other messengers—send them!”

Rashi cited at Chabad.org

“The definition of Jewish belief is that which is written in Torah. That defines Jewish belief. This possibility – that Moshiach comes, and after his coming and revelation there’s an interruption, and then he completes the process – this is found in a number of places in Torah. Let me just mention a few. One is Midrash Rabba Shir HaShirim 2:22, on the pasuk “Domeh dodi l’tzvi.” And the Midrash says, just like a deer is revealed, and hidden, and again hidden. I guess it means that when it runs, it runs between the trees – you see it and then you don’t see it. That’s what happened with Moshe Rabbeinu in Egypt. He came, and then he was concealed for a few months – there are different opinions about how many months – and then he was revealed again and took the Jews out of Mitzrayim. The Midrash concludes the same thing will be with Moshiach: He will be revealed, then he will be hidden, and then he will be revealed again. In fact, the Midrash says that when he will be hidden, it will be a very difficult time. There will be people who will stop believing in him because of that, and that ultimately he will come…”

“This message is also in Rashi, in Daniel 12:12. The pasuk says, “Ashrei ha’m’chakim” (fortunate are those who will wait for Moshiach). Rashi says this is not just talking about people in general who wait for Moshiach…fortunate are those who will wait for Moshiach after he is revealed, and then he will be hidden, and then revealed again. In that in-between time: fortunate are those who persevere in their emuna. In fact, Rashi says this is brought down in the davening, in the siddur, the “Yotzer ” for Parshas HaChodesh…It says the same thing: Moshiach will come, be revealed, then he’ll be hidden, and revealed again. It’s also found in this week’s parsha, Parshas Shmos. Rabbeinu Bechaye, at the end of the parsha, says, “Moshe Rabbeinu came, then he was hidden, and then he came back to take the Yidden out of Mitzrayim.” And he writes that the same will be with Moshiach, as it says, “Kimei tzeis’cha m’Eretz Mitzrayim ar’enu niflaos.” This redemption will be similar to the redemption in the times of Mitzrayim.”

“The Chasam Sofer, one of the greatest masters of halacha in our recent generations, also wrote in his seifer, Toras Moshe, on this parsha, Shmos. At the end of the parsha, he says that the fact that Moshe was gone for six months was a very big test. The same will be b’yimei Moshiach Tzidkeinu, yinelam achar nisgaleh (in the days of Moshiach Tzidkeinu, he will be concealed after he is revealed), and we will need special assistance from Hashem to stand up to this test. As mentioned before, the Arizal in Seifer Shaar HaGilgulim also says the same thing – that he’ll come, and like Moshe Rabbeinu, he will disappear, go away, we won’t have him. Then he’ll come back and take all the Yidden out of Galus.”�

Rabbi Shloma Majeski, A Preface to Moshiach: Setting the Record Straight, Moshiach & Geula, BeisMoshiach.org [7]

“. . . Just as Moses brought redemption to his people, so also will Messiah bring redemption. . . Just as Moses, after revealing himself to his brethren in Egypt and announcing to them that deliverance was near, was forced to go into hiding for a time, so also will be Messiah be forced to hide himself after the first revelations, just as Moses crossed from Midian to Egypt riding on a donkey (Exod 4:20), so also will Messiah come riding on a donkey; just as Moses caused manna to rain from the sky, so will Messiah bring forth different kinds of food in a miraculous way; and just as Moses gave to the children of Israel wells and springs of water in the wilderness, so also will Messiah make streams of water flow in the desert. Not only this, but the acceptance of suffering because of the iniquities of others, which late Jewish legend attributes to the Messiah…is also attributed to our master Moses. (This may be called suffering for atonement; Christian scholars call it vicarious suffering, and in Christianity this idea has become an important article of faith.)”�Joseph Klausner, The Messianic Idea in Israel, pages 17-18, 1927

“Shiloh”

שילה

משה

“Moshe”

“El Shaddai (אל שדי), The Egyptian (המצרי)”

5 30 10 300

5 300 40

משה

“Moshe”

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“The Egyptian” (המצרי) = Level 40

“The Nazarene” (הנצרי) = Level 50

ישו הנצרי = ארץ מצרים

“There will not arise a prophet like Moses’ (Deut. 34.10) who was a prophet in Israel only, but there will be a prophet from this people for the nations and this is the King Messiah, as it says in the Midrash, “Behold my servant will prosper” that he will be greater than Moses. And it is explained that the miracles he will do will be greater than Moses. Moses only brought Israel alone to the service of G-d may he be blessed with new miracles, and he (Messiah) will bring all the nations to serve G-d blessed is he. As it says, ‘Then will all the nations be turned to a pure speech, they will all call on the name of G-d.’ (Zeph. 3.9) This faith will come about due to the wondrous miracles that will be seen to all ends of the world by all the nations, and this is the resurrection of the dead”�Ralbag on Deuteronomy 34:10, translated by R’ M. Shulman

“A song to the ascents. I will lift my eyes to the mountains, [from where will my help come?]” In reference to this, the verse states, “Who are you, O great mountain? Before Zerubavel, you will be a [mere] plain.” This refers to Moshiach, the son of Dovid. Why does it call him “great mountain”? Because he is greater than the Patriarchs, as it is stated, “Behold, My servant shall prosper, will be exalted, uplifted, and become exceedingly lofty.” He will be more “exalted” than Avraham, he will be “uplifted” more than Moshe, and “become exceedingly lofty” more than the ministering angels.”

Midrash Tanchuma, Bereshis, Volume 2, Toldot 14, translated by Avrohom Davis, pgs. 75-76 [4]

“Why in a thornbush and not some other tree? �In order to demonstrate that "I am with them in their affliction."

Rashi, cited at Chabad.org

“The people of Israel were redeemed from Egypt only in the merit of their faith, as it is written, "And the people believed."

Mechilta, cited at Chabad.org

“And the angel of G-d appeared to him in a flame of fire out of the midst of a thornbush (3:2)”

“And the people believed, and they heard that G-d �had remembered the children of Israel (4:31)”

“This week’s Torah reading imbues us with the inner strength and spiritual power to demand positivity and blessing, and to reject our self-imposed limitation, our self-denigration and enslavement to narrow, shallow states of being. As long as we are in any form of exile, we must demand a better reality for ourselves and our world, and give our demands a voice in prayer. The first step to personal freedom and empowerment is simply to stop accepting slavery to our surroundings, upbringing, genetics, or our inner sensory and emotional environment. We must clearly realize that slavery is not our natural state. Life can be different. . .

“Just by realizing this, we are already beginning to turn away from our narrative of smallness and open ourselves to the possibility of freedom. When you expect more depth out of life, more depth of life becomes available. Your demand itself broadens your vessel to receive more Light. Demand depth from yourself, and your behavior, as well. Stop serving limited concepts of who you are and what you can be . . .”

Pinson, Dovber. Awakenings: Drawing Life from the Weekly Torah Reading (p. 145). IYYUN PUBLISHING. Kindle Edition.

“The God of the Hebrews” �

“The Jews are called IVRim (עברים , Hebrews) because with their faith they OVeiR (עובר, �get past) all their doubts and the challenges �to their faith (Likutey Moharan I, 64:2)."

REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS - Breslov Insights into the Weekly Torah Reading (Kindle Locations 1028-1033). Breslov Research Institute. Kindle Edition.

“To the one who overcomes, �I will grant to sit with me on my throne, as I also overcame and sat down with my Father on His Throne. He who has an ear, let him hear what the Spirit says to the assemblies.”

Revelation 3:21-22