Why is there a 'Vav' at the beginning of the Perek, "u'Moshe," directly connecting this Parshah with the previous one?
Oznayim la'Torah: Refer to 2:23:3.1:1 and its note. 1 Having informed us that the time had arrived to take Yisrael out of Galus, the Torah now turns to the redeemer, who was in Midyan shepherding his father-in-law's sheep. 2 Hashem charges him to carry out the dual task of punishing Pharaoh and the Egyptians, and of leading Yisrael out of Egypt.
Oznayim la'Torah citing the Midrash Rabah: Because Hashem does not pick a leader before testing him with sheep (to see whether he has the compassion that is required when shepherding Hashem's flock - Yisrael) - as he tested Moshe and David. Moshe had already displayed his power of leadership regarding carrying out justice and punishing evil-doers, in his handling of the Egyptian taskmaster and Dasan and Aviram, as discussed in the previous Perek.
Why does this section open with "u'Moshe Hayah [Ro'eh]" (past perfect tense); as opposed to the Torah's usual form for past tense ('va'Yehi Moshe...')?
Maharal #1 (Gevuros Hashem Ch. 22, p. 94): As our Sages interpret - Hashem tested Moshe in his conduct as a shepherd of sheep, prior to tasking him with leading Klal Yisrael. 1 "Moshe had [already] been shepherding" in the past; therefore, Hashem now appeared to him (3:2) ....
Maharal #2 (ibid.): Moshe was already destined to bring the Redemption, ever since his creation. He did not become the redeemer by chance. 2
Maharal #3 (ibid. p. 95): To one opinion in the Midrash, 3 the word Hayah foretells that Moshe would support and lead Yisrael in the desert. Someone who provides others with Parnasah gets the term "Hayah;" he precedes his followers in the sense that he is the cause of their survival.
Maharal #4 (ibid.): To another opinion, it is because Moshe witnessed a new world order. At first, Moshe had to flee from before Pharaoh; yet ultimately he drew the Egyptians to drown in the sea. Someone involved in the events of the new world order is "Hayah;" he will now serve as the precedent for what follows.
Maharal (loc. cit.): Hashem was surely aware what level Moshe was on, even without testing him! Nevertheless, that is how Hashem conducts the world. In order to actualize a Tzadik's greatness, his righteousness must be brought out in practice. Also see Maharal (Derech Chayim to Avos 5:3); refer to Bereishis 22:1:2.1:1.
See Bereishis Rabah, 30.
Why did Moshe take Yisro's sheep "Achar ha'Midbar," lit. 'behind the desert'?
Rashi: To distance himself from theft, were he to allow them to graze in other people's fields. 1
Seforno: Moshe was making his way to Har Chorev (apparently he knew that the Shechinah was destined to rest on it) 2 to meditate and to Daven there.
Hadar Zekenim (18:2, citing Sefer ha'Gan): It was near the desert. The desert is not a place of pasture! 3
Targum Onkelos and Targum Yonasan: Because he was searching for good pasture-grounds.
What is the symbolism in Moshe heading towards the desert?
Maharal #1 (Gevuros Hashem Ch. 22, p. 95): The Midrash points out that Bnei Yisrael would later rise to great heights in the desert. Maharal explains that conceptually, the natural is always at odds with the super-natural. Bnei Yisrael would not attain their miraculous gifts, or their spiritual growth, within the bounds of human settlement (with all its focus on physical advancement), but rather in the uninhabited desert.
Maharal #2 (ibid. p. 96): The Midrash sees the word "Midbar" as an expression of 'Dibur' (speech); Bnei Yisrael would be redeemed in the merit of Avraham, with whom Hashem spoke, at the Bris Bein ha'Besarim. Hashem made that covenant through Midas ha'Din, so that no sin could ever annul it. 1 It was fitting that the Redemption process begin in the desert, a place of harsh Din.
Maharal #3 (ibid.): Moshe would lead the Bnei Yisrael in the Midbar, and he would have to return them in the Midbar (i.e. for he would not enter the Land). 2 The Midbar is most appropriate for G-dly matters; 3 it was fitting that Moshe lead only in such an environment - and not in inhabited land.
Maharal #4 (ibid.): It hints that Moshe would lay the heathens to waste like a desert. That which transcends the physical [Ruchani, Nivdal] can destroy the physical. 4
Maharal #5 (ibid.): It hints that Yisrael would perish in the desert, and not enter the Land. 5 The Exodus from Egypt, and the arrival in Eretz Yisrael, are conceptually very different. Whereas the Exodus was entirely above nature, the conquest of Eretz Yisrael would use natural means. They would have to be accomplished by two different generations. 6
Refer to Bereishis 15:1:2.5:2; Bereishis 15:10:1:3, and Bereishis 15:17:1:4.
The Midrash concludes that the Bnei Yisrael will again in the future return to Hashem in Teshuvah in the desert, see Hoshe'a 2:16.
Maharal: For example, upon realizing he had seen an angel, Mano'ach was sure he would die (Shoftim 13:22).
Arguably, Maharal would not understand our Pasuk as alluding to Yisrael's future sins in the desert, for which they would perish there. Here at Moshe's outset, any symbolism must reflect an integral aspect of his mission (rather than later consequences of people's deeds). Wouldn't the generation of the Exodus have entered Eretz Yisrael, were it not for their sins? It would seem that because conceptually there was a reason that they shouldn't enter, any sin on their part was liable to cause just that to occur. (EK)
Moshe himself knew that he would also not enter; see Rashi to 4:13. Also refer to 4:13:151:4.
Why does the Torah refer to the mountain at which Moshe arrived as "Har Ha'Elokim"?
Rashi, Targum Onkelos and Targum Yonasan: It refers to the future - because Har Chorev (Sinai) was the mountain on which Hashem was destined to reveal Himself when He gave the Torah to Yisrael.
Maharal (Gevuros Hashem Ch. 23, p. 97): Har Sinai has five names (Shemos Rabah 2:4), the first of which is "Har Ha'Elokim." It was at Har Sinai that we accepted the Torah, and accepted Hashem's sovereignty. 1
Maharal (loc. cit.): The other four names are derivatives. Two are named for the benefits granted to Am Yisrael, who accepted the Torah there; a. "Har Bashan" - Whatever good Yisrael eats (b'Shinayim), comes in the Torah's merit; b. "Har Gavnunim" - They are free of any blemish, like (a perfectly round) cheese (Gevinah). Maharal explains - That which is good, and free of blemish, is eternal; and nothing can spoil it. Also see 3:1:2.1:1 and its note.
Why is Har Sinai also called "Chorev"?
Maharal (Gevuros Hashem Ch. 23, p. 97; based on Midrash Rabah 2:4): The Midrash explains; a. At Har Sinai, the Sanhedrin received license to administer the death penalty ('Cherev'); b. The nations will ultimately face destruction (Chorev from the word 'Churban), if they refuse to submit [to Yisrael, who uphold the Torah] (see Yeshayah 60:12). Maharal explains - The Torah would now be the new reality and world order; those who rejected it would find themselves distanced from Hashem, and ultimately fading from reality. 1
Maharal (loc. cit.): This is the flip-side of the name 'Gavnunim' (see 3:1:2:2*); unlike Yisrael, they will not last eternally. The fourth name, 'Har Sinai,' comes from the word 'Sin'ah.' Those who rejected the Torah are hated and distanced by Hashem. They are excluded from goodness; this is the opposite of the name 'Bashan' (which highlights the goodness that the Torah brings to Yisrael). See Maharal further as to which name is primary; also see Maharal (Tif'eres Yisrael Ch. 26, p. 80).
Why, here, does the Torah write "Chosno, Kohen Midyan;" yet reverse the order later in Parshas Yisro (18:1)?
Oznayim la'Torah: As long as Moshe was staying with Yisro, he was known, first and foremost, as 'Chosein Moshe' and only then as 'Kohen Midyan.' The order was reversed, after Moshe left. 1
Oznayim la'Torah: After he converted, he is no longer referred to 'Kohen Midyan' - only as 'Chosein Moshe.'
What is the significance of the fact that Moshe found himself on Har Chorev alone without the sheep (Zohar)?
