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Why does the Torah (תורה) omit all names in the story of Moshe's birth? The shiur explains that geulah comes b'chesed (חסד) chadash—entirely from Hashem (ה׳), not human effort. When Klal Yisroel became the corpus through which Hashem reveals Himself, the actors became His instruments, not independent agents—hence no names appear until the very end.
This profound shiur explores the beginning of Parashas Shemos and reveals how this parsha marks the moment when Klal Yisroel emerged as a nation with a unique relationship to Hashem (ה׳)—a relationship that makes geulah (redemption) possible. The shiur begins with several textual difficulties. Rashi (רש"י) brings a Chazal that Yocheved was 130 years old when Moshe was born, yet the Torah (תורה) places no emphasis on this miraculous birth, unlike the case of Sarah Imeinu. Additionally, Chazal say Moshe was born circumcised (nolad mahul)—but if the entire purpose of bris milah is for a person to perfect himself, what virtue is there in being born already perfect? Furthermore, the entire story involves women taking all initiative—Yocheved builds and pitches the basket, Miriam guards it, Basya saves Moshe—actions we would normally attribute to men like Amram, especially since Shevet Levi wasn't enslaved in Mitzrayim. Most striking of all: not a single name appears in the narrative until the very end, despite this being Sefer Shemos—the Book of Names.
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Shemos 1:1-2:10
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