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Why is Sefer Shemos called the "Book of Names" when key figures in Moshe's birth story remain unnamed? The tribal names represent divine attributes that become hidden during galus and resurface during geulah - redemption involves both Israel and God's concealed powers returning to manifestation. Personal names disappear when describing pure divine orchestration, appearing only when human partnership with God is emphasized.
This shiur explores the fundamental question of why the second book of the Torah (תורה) is called Sefer Shemos (Book of Names) and presents a profound analysis of the concept of redemption. The Rav begins by examining the apparent contradiction in the sefer's name - while called the "Book of Names," key figures in the narrative of Moshe's birth are left unnamed, and only twelve tribal names are mentioned rather than the full seventy who came to Egypt. The shiur addresses a fascinating Midrash that reinterprets the tribal names. While the Torah explicitly explains in Parashat Vayeitzei why each child received their name based on the circumstances of their birth, this Midrash states that these same names are "Al Shem HaGeulah" - related to redemption. For example, Reuven is connected to "Ra'ah Hashem (ה׳)" - God saw the affliction of His people, and Shimon to "Vayishma Elokim" - God heard their cries. This seems to contradict the Torah's own explanations of these names.
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Shemos 1:1, Parashat Vayetze
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