Daily Aliya for Yitro, Chamishi (5th Aliya)

Aliya Summary: Moshe conveyed to the people G‑d's words, who, in turn, accepted upon themselves to do all that G‑d commands of them. G‑d then instructed Moshe to have the Israelites prepare themselves, because in three days' time He would reveal Himself atop the mountain to the entire nation. The Israelites were commanded to sanctify themselves and were warned not to approach the mountain until after the divine revelation. On the morning of the third day, thunder, lightning, a thick cloud and the piercing sound of a shofar emanated from the mountaintop. Mt. Sinai was smoking and trembling, while the sound of the shofar grew steadily louder. Moshe escorted the shuddering and frightened nation to the mountain, and settled them at its base.

G-d tells Moshe that the People should "sanctify themselves today AND tomorrow". It is relatively easy to sanctify oneself on the day of the great miraculous events of receiving the Torah. The challenge to each of us is to sanctify ourselves on the many tomorrows that follow. The days after the magnificent spiritual experiences. The days when our lives return to "normal" is what being a Jew is about.

Daily Aliya for Yitro, Revii (4th Aliya)

Aliya Summary: Six weeks after leaving Egypt, the Israelites arrived in the Sinai Desert and encamped at the foot of Mount Sinai. Moshe ascended the mountain where G‑d gave him a message to transmit to the people. Included in this message was G‑d's designation of the Israelites as "His treasure out of all peoples" and a "kingdom of princes and a holy nation."

In the third month following the Exodus, on "this" day, they arrived at the Sinai Wilderness. Why "this" day, and not "that" day? The answer is because the Torah is a living guide for our lives, to be constantly rediscovered and relived. Some say that the custom that some people follow of standing for Torah reading is based on this idea. Just as the People stood at Sinai, so too do we experience anew "the standing at Har Sinai" each time we hear the words of the Torah being read to us.

Daily Aliya for Yitro, Shlishi (3rd Aliya)

Aliya Summary: Moshe accepts Yitro's suggestions and selects the judges. Commentaries point out that the actual qualifications of the judges that Moshe selected were more "modest" than Yitro had recommended. In theory, the very highest caliber person should be sought after as judge. In reality, we often have to settle for the best we can find in our society. In other words, even if our current leaders don't live up to those of our past, doesn't mean we should respect them any less.

Moshe sends Yitro off on his journey to Midyan (to convert his family - Rashi).

Daily Aliya for Yitro, Sheni (2nd Aliya)

Aliya Summary: Yitro observed Moshe adjudicating all the disputes that arose among the Israelites. Yitro suggested to Moshe that such a system, one that placed such a great burden on Moshe's shoulders, would eventually wear him down. Instead, he advised Moshe to appoint a hierarchy of wise and righteous judges and to delegate his responsibilities—with Moshe presiding only over the most difficult cases. This would also free up Moshe's time to teach the Israelites the teachings of the Torah that he hears from G‑d.

Why does it take an outsider to realize that Moshe was doing things inefficiently? Many times we're so busy getting through our lives that we fail to stop and see the bigger picture. Meanwhile, our friends and family see snapshots of our lives, and can often point out things we may not realize or notice. Such was the case with Yitro, who wasn't caught up in the whirlwind of miracles and life-changing events. To Moshe's credit, he realized Yitro's suggestions were good ones, and adapted them.

Daily Aliya for Yitro, Rishon (1st Aliya)

General Overview: In this week's Parsha, Yitro, Moshe's father-in-law, Yitro, arrives at the Israelite encampment, and advises them to set up a smoothly functioning legal system. The Israelites experience the Divine revelation at Mount Sinai and hear the Ten Commandments.

Aliya Summary: Yitro, Moshe's father-in-law, having heard all the miracles that G‑d wrought for the Israelites, came from his native Midian to the Israelite desert encampment—bringing along Moshe's wife and two sons. Moshe warmly greeted his father-in-law and recounted to him all that G‑d had done to the Egyptians. Yitro thanked G‑d for all the miracles and offered thanksgiving sacrifices.

Daily Aliya for Beshalach, Shvii (7th Aliya)

Aliya Summary: The Israelites journeyed further and as they arrived in Refidim their drinking water ran out again. The Israelites complained, and G‑d instructed Moshe to smite a certain rock with his staff. Water came pouring out of the rock and the people drank. The Amalekites then came and attacked the Israelites. Moshe directed his student Joshua to assemble an army and battle Amalek. Joshua did so, and the Israelites were victorious—aided by Moshe's prayer atop a mountain. G‑d told Moshe to record in the Book that He will "surely erase the memory of Amalek from under the heavens."

What made Amalek so evil was that they exploited the (perceived) weakness of the Israelites to try and destroy them. While recording in the book to erase their memory sounds like an oxymoron, the point was to remember to never prey on the weak, for we were once weak too.

Daily Aliya for Beshalach, Shishi (6th Aliya)

Aliya Summary: The meat, in the form of quails, appeared in the evening and covered the Israelite camp. In the morning, bread – called manna – fell from heaven, encased between layers of morning dew. Moshe told the Israelites to gather one omer (a biblical measure) of manna per household member every day. Miraculously, no matter how much manna one picked, he arrived home with precisely one omer per head. Furthermore, Moshe commanded the Israelites not to leave any manna over from one day to the next. Some disregarded this instruction, and next morning found their manna worm-infested. On Friday everyone picked two omers. Moshe explained that the second portion was to be prepared and set aside for Shabbat—when no manna would fall. Again some disregarded Moshe's directive, and went out pick manna on Shabbat. G‑d was angered by this disobedience. G‑d instructed Moshe to take a jar of manna and place it in the (yet to be constructed) Tabernacle, as a testament for all future generations.

I believe this marks the first time that G-d is angered by the Israelites' complaints, and it could be directly connected to the people's being born into slavery. If they were used to being slavery, they should have no problem following orders, and no one should have collected the Manna on Shabbos. It was up to them to work on transforming their slavery habits of hoarding food for the future. Just because it's in our nature to want to do something, doesn't mean we should act on it. The challenge is to use our thought process to filter out those actions that aren't appropriate. This is what the Israelites were asked to work on at this point in their transformation into a nation.

Daily Aliya for Beshalach, Chamishi (5th Aliya)

Aliya Summary: One month after the Exodus, the Israelites' provisions ran dry. They complained to Moshe, mentioning nostalgically "the fleshpots of Egypt," that they left behind. G‑d responded that He will rain down bread from heaven in the mornings, and meat will be provided every night.

Although on the surface the Israelites may seem ungrateful when they complain, it's important to understand that they are going through a critical change in their lives. They were all born to slavery, and were used to complaining to their masters, and possibly eventually getting a small percentage of what they ask for. Now they find themselves needing food, and complain because it's all they know. They receive food that tastes like whatever they want it to taste like. This too will be a foreign concept to them - having their opinion matter. Understanding, this is why G-d and Moshe don't get upset at the complaints, and simply address the issue.

Daily Aliya for Beshalach, Revii (4th Aliya)

Aliya Summary: Moshe stretched his hand over the sea and the waters that had been standing like walls now fell upon the Egyptians, drowning them all. Moshe then led the Israelites in song, praising G‑d for the wondrous miracle that had transpired. Miriam, Moshe's sister, then led the women in song and dance, with musical accompaniment. The Israelites traveled on in the desert, journeying three days without encountering water. They then arrived in Marah, where there was water—but bitter water. Moshe miraculously sweetened the water.

Aside from the literal meaning of the text, this episode is considered an allusion to the primacy of Torah in the life of a Jew. Both Torah and water sustain life - spiritual and physical. In the same vein, "three days without water" resulted in our reading the Torah on Monday and Thursday, so that in our wandering in the spiritual desert of life, we will not go 3 days without spiritual water. This is but one "use" of the well-known analogy between Torah and water.

Daily Aliya for Beshalach, Shlishi (3rd Aliya)

Aliya Summary: G‑d instructed Moshe, "Speak to the children of Israel and let them travel!" G‑d told Moshe to stretch out his staff over the sea and divide it, and the Israelites should then proceed through the split sea. "And the Egyptians shall know that I am G‑d, when I will be glorified through Pharaoh, through his chariots, and through his horsemen." Meanwhile, the pillar of cloud that normally led the Israelites moved to their rear, insulating the Israelites and plunging the Egyptian camp into darkness. Moshe raises his hand above the Sea and G-d causes a powerful eastern wind to blow all night, followed by a parting of the waters. The People of Israel enter the Sea on dry land, between walls of water. The Egyptians quickly pursued them into the sea.

What was the purpose of the strong wind blowing all night? Could not G-d have split the Sea with the snap of a finger? The answer is: Of course. But the night's preparation for the miracles of the day serve several purposes. A night to ponder what was going on, further enhanced the appreciation of the Children of Israel for what had happened, was happening, and was to happen.

Daily Aliya for Beshalach, Sheni (2nd Aliya)

Aliya Summary: The Israelites noticed the approaching Egyptian armies, and they panicked. "Is it because there are no graves in Egypt that you have taken us to die in the desert?" they screamed at Moshe. "Don't be afraid," Moshe reassured. "Stand firm and see G‑d's salvation that He will wreak for you today . . . G‑d will fight for you, and you shall remain silent."

It might be suggested that what is happening is a clarification of who took the People of Israel out of Egypt. Paroh actually thought that he let the People go - that he expelled the People from Egypt. G-d arranged to have Paroh run after them to make it clear to him - and to us - that G-d, and only G-d took us out of Egypt.

Daily Aliya for Beshalach, Rishon (1st Aliya)

General Overview: In this week's reading, Beshalach, Pharaoh pursues the Israelites into the desert. The Red Sea splits, the Israelites cross the sea while the Egyptian army is drowned. Moshe and the Israelites sing a special song thanking G‑d for this miracle. The Israelites complain about a lack of food and drink. G‑d sends Manna and quail for them to eat, and miraculously produces water from a rock. Amalek attacks the Israelites and is soundly defeated.

Aliya Summary: After Pharaoh sent the Israelites from his land, G‑d did not allow them to take the most direct route to the Promised Land, fearing that any confrontation would then frighten the Israelites, causing them to return to Egypt via this short route. Instead G‑d had them take the circuitous desert route, leading them with a pillar of cloud during daytime and a pillar of fire after dark. G‑d then commanded the Israelites to backtrack and encamp along the Red Sea. They would thus appear to be hopelessly lost, which would prompt the Egyptians to pursue them. The Israelites followed this instruction, and, indeed, the Egyptians armies set out after the "lost" and cornered Israelites.

Daily Aliya for Bo, Shvii (7th Aliya)

Aliya Summary: G‑d gave the Israelites several mitzvot: 1) All male Israelite firstborn were henceforth sanctified to G‑d. 2) Eat matzah on Passover. 3) Recount the story of the Exodus at the Passover seder. 4) Bring all male firstborn of kosher as sacrifices. 5) Redeem all male firstborn donkeys for a sheep—which is then brought as a sacrifice. 6) Don tefillin on the head and arm.

If the donkey owner refuses to redeem it, he must destroy it. Although this too is counted among the 613 commandments of the Torah, it is clear that the Torah prefers the owner to redeem it and not resort to the wasteful alternative. Although one can get out of this mitzvah by selling a part interest in the mother donkey to a non-Jew before the firstborn is delivered, the Shulchan Aruch forbids doing so, since the opportunity to do a mitzvah would be lost. The reason the Shulchan Aruch had to warn us not to get out of this mitzvah is that in the previous section it taught the same "legal technicality" (partnership with a non-Jew in the expectant mother) that would succeed in our not having a mitzvah to perform. In one case, kosher animal, it is too problematic without a temple to allow the mitzvah to exist (so to speak). In the other, donkey, the mitzvah can be performed any time, and so it should not be avoided.

Daily Aliya for Bo, Shishi (6th Aliya)

Aliya Summary: Plague Ten: At the stroke of midnight G‑d slew all the Egyptian firstborn. No Egyptian home was spared, and Egypt erupted in a great outcry. Pharaoh awoke and raced to Moshe and begged him to take the Israelites and leave. The Egyptians pressured the Israelites to leave as soon as possible, and the Israelites complied. Equipped with all the valuables they had borrowed from the Egyptians, and provisions for the way – dough that was baked before having time to rise – the Israelites left Egypt at midday of the fifteenth of Nissan. This Aliya concludes with some more rules that pertain to the Paschal Offering.

The period of Egyptian "Slavery" is given as 400 years and as 430 years. An interesting Drash on the extra 30 years is that it corresponds to 210 years of Egyptian slavery where they were not granted rest on Shabbat. A reasonable master would allow his slaves one day a week off, but Paroh was excessively oppressive, not allowing the Jews to rest even one day. These extra 30 years of Shabbatot are acknowledged by G-d, so to speak, by being added to the total, and by being featured in the Jews' new code of law.

Daily Aliya for Bo, Sheni (2nd Aliya)

Aliya Summary: Moshe stretched out his hands and swarms of locusts swept down on Egypt. They consumed absolutely every blade of grass and all the crops. Pharaoh beseeched Moshe to pray to G‑d for the removal of the locusts, promising to then release the Israelites. Moshe prayed, and no sooner than a wind carried the locusts back to the Red Sea and Pharaoh changed his mind yet again. Plague Nine: A frightful darkness descended upon Egypt. For days, the entire nation was incapacitated by the debilitating pitch darkness. "But for all the children of Israel there was light in their dwellings."

"Man did not see his fellow, nor did a person rise from his place..." The Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The opposite must be true as well, then. Seeing the suffering of others is the ultimate "light at the end of the tunnel", both for the sufferer, and for their "fellows."

Daily Aliya for Bo, Rishon (1st Aliya)

General Overview: In this week's Parsha, Bo, the last three plagues – Locust, Darkness, and Death of the Firstborn – are inflicted upon the Egyptians. Moshe commands the Israelites concerning the Paschal Offering and the laws of the seder. After the final plague, Pharaoh unconditionally releases the Israelites from his land.

Aliya Summary: Plague Eight: At G‑d's behest, Moshe and Aaron went to Pharaoh and delivered a warning: "How long will you refuse to humble yourself before me? Let My people go so that they can worship me!" They informed Pharaoh that if he does not allow the Israelites to go, Egypt will be attacked by a plague of locust. After Moshe and Aaron left, Pharaoh's servants begged him to allow the Israelites to leave. "Don't you yet know that Egypt is lost?" they argued. Pharaoh called back Moshe and Aaron and offered to allow the Israelites to leave—provided that they leave behind their children as security. Moshe and Aaron refused the offer, and Pharaoh stubbornly refused to allow the Israelites to go.

Daily Aliya for Vaeira, Shvii (7th Aliya)

Aliya Summary: Plague Seven: Moshe warned Pharaoh that a catastrophic hail would descend upon the land. Man or beast that would remain in the field would be killed by the hailstones. Moshe stretched his rod toward heaven and hail poured down—with fire blazing inside the icy hail. Aside for damage to humans and animal, the hail destroyed all vegetation and trees. Pharaoh summoned Moshe and Aaron. "I have sinned this time," he declared. "The Lord is the righteous One, and I and my people are the guilty ones. Entreat the Lord, and let it be enough of God's thunder and hail, and I will let you go..." Moshe prayed. The hail stopped. And Pharaoh changed his mind yet again.

When Moshe tells Par'o that the plague of Hail will end, he says that the thunder will stop and the hail will no longer be. The terminology implies that the thunder will temporarily stop but the hail will completely end. And so it was, points out the Baal HaTurim, the hail did in fact cease, but the thunder returned to accompany the awe-inspiring events of the Sinai Experience.

Daily Aliya for Vaeira, Shishi (6th Aliya)

Aliya Summary: The mixture of wild beasts descended upon Egypt, destroying the entire land with the exception of Goshen. Pharaoh called Moshe and Aaron and offered to allow the Israelites freedom to serve G‑d whilst still in Egypt. When Moshe rejected this offer, Pharaoh capitulated and offered to release the Israelites if only the plague came to an end. Moshe prayed, the plague ended, and Pharaoh reneged on his promise again. Plague Five: all the Egyptians' cattle suddenly died; none of the Israelites' animals were affected. Plague Six: Moshe and Aaron took handfuls of furnace soot and threw them heavenward. The soot descended, covered the entire Egypt, infecting all its inhabitants with painful boils. G‑d sent Moshe to Pharaoh with a message: Just as G‑d wiped out all the Egyptian cattle, He could have easily slain Pharaoh and all his people too. "But, for this [reason] I have allowed you to survive, in order to show you My strength and to declare My name all over the earth!"

In warning about hail, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses three main weapons, so to speak, to punish those who violate His commands: Fire, Water, and Wind. For example, to destroy the Generation of the Flood, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood, for example, used Water. Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind (the Kolot mentioned in 9:23). Definitely an escalation of G-d's display of might.

Daily Aliya for Vaeira, Chamishi (5th Aliya)

Aliya Summary: Moshe prayed to G‑d, and the frogs all died. Egypt reeked from the odor of rotting frogs, and Pharaoh reneged on his promise. Plague Three: Aaron smote the earth with his staff, and swarms of lice attacked Egypt, covering man and beast. Even Pharaoh's magicians were amazed by this, and informed Pharaoh that this is the "finger of G‑d." Plague Four: G‑d dispatched Moshe to warn Pharaoh that his land will be infested by a mixture of noxious animals. Only the land of Goshen, where the Israelites lived, would be spared.

While the Jews did not suffer from the plagues that were thrust on the Egyptians, the first time that became abundantly clear was with the fourth plague, Arov, because an entire Jewish city was excluded. It helped solidify the message Moshe was delivering with each plague: That the true G-d is controlling everything, not Paroh or any of his gods. It seems that this was conveyed in progression: Paroh's magicians were able to turn water to blood, but not to the extent that G-d did. Same with frogs. With lice, however, his magicians finally broke the news to Paroh, that this is the work of G-d (8:15). The fourth plague now clarifies that the true G-d favors the Jews. It's fascinating that Paroh was presented with these revelations in the order which he needed to process them, rather than forcing his hand right away. This Aliya (and exodus in general) is all about respecting the human process (even evil humans).

Daily Aliya for Vaeira, Revii (4th Aliya)

Aliya Summary: Moshe and Aaron appeared before Pharaoh. As per G‑d's instructions, Aaron cast his staff on the ground, and it turned into a serpent. When Pharaoh's magicians did the same with their staffs, Aaron's staff swallowed theirs. Pharaoh remained unimpressed—and so the plagues commenced. Plague One: Aaron smote the Nile with his staff. The river and all the waters in Egypt turned into blood, and all the fish perished. Plague Two: Aaron stretched his staff upon the Nile and droves of frogs emerged. They covered the land, entered all the houses, even the ovens and kneading bowls. Pharaoh summoned Moshe and Aaron and begged them to pray to G‑d to remove the plague, after which he would release the Israelites.

The Baal HaTurim points out that the passuk says: "G-d says to Moshe that when Paroh will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Paroh, it shall become a snake." He explains that the staff was thrown down and then Moshe was to command it to become a snake. This was meant to show Paroh (and us) the power of speech that G-d has given to Moshe, and by extension to us, in that the staff did not change upon being thrown down (action), but by a spoken command (speech). Although we can't create snakes with our speech, we can create venom and pain with it.

Daily Aliya for Vaeira, Shlishi (3rd Aliya)

Aliya Summary: G‑d tells Moshe to go speak to Pharaoh, and Aaron should serve as his spokesman. G‑d informed him that He will harden Pharaoh's heart and he will refuse to release the Israelites. At that point G‑d will "multiply His wonders" in Egypt, until the Egyptians will recognize that G‑d is the L-rd.

How is it that Moshe is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? Could it be that the Jews wanted to hear what Moshe had to say, and therefore concentrated harder on the understanding his words, while Paroh clearly didn't want to be punished nor to let the Israelites go, and therefore would use the excuse that he couldn't understand what Moshe was saying. It's amazing what we can accomplish when we actually want to!

Daily Aliya for Vaeira, Sheni (2nd Aliya)

Aliya Summary: The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the (almost) nation, but rather to focus on Moshe and Aharon. Note that the Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief Aliya, the Torah is identifying many of the "main characters" of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the three previous generation, those of Avraham, Yitzchak, and Yaakov), his son Kehat, his son Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family.

Although the purpose of this partial genealogy was to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes".

Daily Aliya for Vaeira, Rishon (1st Aliya)

General Overview: In this week's Parsha, Vaeira, Pharaoh refuses to allow the Israelites to leave Egypt, even after Aaron exhibits miraculous powers, transforming his staff into a serpent. The first seven plagues strike Egypt: Blood, Frogs, Lice, Wild Beasts, Pestilence, Boils, and Fiery Hail.

Aliya Summary: This week's portion opens with G‑d's response to Moshe (continuation from the end of last week's Parsha). G‑d told Moshe that He revealed Himself to the Patriarchs and established with them a covenant to give them the land of Canaan. And now the time has arrived to fulfill His promises. G‑d told Moshe to tell the Israelites that He has heard their cries, and He will now deliver them from Egypt and bring them to the Promised Land. Moshe relayed the message, but their unbearable workload prevented them from accepting his words. G‑d then told Moshe to instruct Pharaoh to send the Israelites from his land. Moshe protested: "If the children of Israel did not listen to me, how then will Pharaoh listen to me? I have a speech impediment?" (G‑d's answer is detailed in the Third Aliya.)

Daily Aliya for Shemot, Shvii (7th Aliya)

Aliya Summary: Moshe and Aaron went to Pharaoh and presented G‑d's demand. Pharaoh mocked the request and instructed the Egyptian taskmasters to increase the Israelite slaves' workload. The Israelites were unable to meet Pharaoh's new demands, and were viciously beaten as a result. Moshe addressed G‑d: "Why have You mistreated this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has mistreated this people, and You have not saved Your people." G‑d responded: "Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out..."

"And afterwards, Moshe and Aharon go" to Paroh and say to him "Let my People go...". Notice that the elders are not mentioned. Rashi tells us that one by one the elders "disappeared" (in fear of Paroh) as the entourage was headed towards Paroh, until only Moshe and Aharon were left. As a result, so it was to be at Sinai: The elders were left at the foot of the mountain and Aharon and Moshe ascended.

Daily Aliya for Shemot, Shishi (6th Aliya)

Aliya Summary: Moshe took his wife and two sons and headed for Egypt. G‑d charged Moshe to warn Pharaoh: "So said G‑d, 'My firstborn son is Israel. So I say to you, send out My son so that he will worship Me. And if you refuse to send him out, behold, I will slay your firstborn son.'" En route to Egypt, Moshe's wife rescued her husband from divine wrath by performing a circumcision on their son. Moshe met Aaron, who had come from Egypt to greet him, and together they went to Egypt, gathered the elders and performed the wondrous signs that G‑d had given Moshe.

Rashi says that the donkey that Moshe used to bring his family to Mitzrayim was the same one that Avraham took to the Akeida and the one that the Moshiach will ride upon. Why not a regular donkey? To convey the idea that these monumental events were not haphazard or random, but specially prepared parts of G-d's master plan for the world.

Daily Aliya for Shemot, Chamishi (5th Aliya)

Aliya Summary: G‑d gave Moshe specific instructions: He was to gather the Israelite elders and inform them that G‑d had remembered them and would now rescue them from Egypt and bring them to a Land of Milk and Honey. Then he was to approach Pharaoh and request permission to leave along with the Israelites. G‑d informed Moshe that Pharaoh would not accede to this request – but the redemption would come nonetheless, after G‑d will smite Egypt with a strong arm. At that point the Israelites would leave with much riches. G‑d gave Moshe three miracles to perform before the Israelites to prove that he was sent by G‑d. When Moshe protested that he was not suited to be G‑d's messenger due to his speech impediment, G‑d assigned his brother Aaron to be his spokesperson.

The Midrash says that Moshe had several names - Yered, Chever, Y'kutiel, Avigdor, Avi-Socho, Avi-Zanu'ach, Tovia, Heiman, Sh'maya. The Midrash further tells us that of all his names he is only called Moshe - even by G-d - to give honor to the acts of kindness of the one who found him and saved him from the water -Paroh's daughter.

Daily Aliya for Shemot, Revii (4th Aliya)

Aliya Summary: Moshe was shepherding Yitro's flocks in the wilderness when he arrived at the "mountain of G‑d." There he saw a bush burning, yet it was not being consumed by the fire. When he approached to investigate the phenomenon, G‑d called out to him. G‑d declared that He has seen the Israelites' afflictions, and has decided to deliver them from their Egyptian masters.

The Gemara in Brachot teaches us that it is from the Torah's reference to "a Land flowing with milk & honey" that we learn that milk (of a kosher animal) is permissible for us to drink. We might have thought that an animal's milk is akin to "limb from a living animal", which would render it a forbidden food. It is inconceivable, though, that the Torah would choose a non-kosher product in describing the Holy Land. Similarly, honey appears to be the product of the non-kosher bee. If so, it would not be permitted. But the bee processes the honey - it is not considered coming from the bee, and is therefore permissible to eat.

Daily Aliya for Shemot, Shlishi (3rd Aliya)

Aliya Summary: Moshe was raised in Pharaoh's palace. When he matured, he went out one day and saw an Egyptian smiting a Hebrew. Moshe slew the Egyptian. Word of his deed reached Pharaoh, and Moshe was compelled to flee. He escaped to Midian where he married Zipporah, the daughter of Yitro. They gave birth to a son, Gershom. Back in Egypt, meanwhile, the plight of the Israelite slaves was worsening. They cried out to G‑d, and He remembered the covenant He had made with their forefathers.

It is interesting to note the contrast between Yosef and Moshe in this Aliya: Yosef was identified by the Wine Steward as a Jewish lad, while Moshe was identified by Yitro's daughters as an Egyptian man. Yosef was privileged to have his remains buried in the Land of Israel, while Moshe apparently did not enjoy the same privilege. Apparently sometimes it's good not to blend in.