It would seem from the sequence of these Pesukim, that the Bnei Yisrael began to rapidly increase, only after the generation of the 70 passed away (1:6). Why was this so?
1.
Maharal (Gevuros Hashem, beg. Ch. 12): Only something that is lacking seeks to reach its state of completion. The generation of seventy was a complete number; this constricted it such that it did not yet multiply.
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But the last Pasuk in Parshas Vayigash says, 'The Bnei Yisrael settled in Goshen... and multiplied greatly' (Bereishis 47:27) - and this was still during Yaakov's lifetime! Also see Bereishis 46:3:152:1, and the note there. (CS)
2)
Why does the Torah use six expressions to portray the Bnei Yisrael's supernatural birthrate (a. Paru, b. va'Yishretzu, c. va'Yirbu, d. va'Ya'atzmu, e. bi'Me'od, f. Me'od)?
1.
Ba'al ha'Turim, Da'as Zekenim and Hadar Zekenim: Because they gave birth to sextuplets.
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Rashi derives it from the expression "va'Yishretzu" (despite it being essentially a derogatory term) - because Sheratzim give birth to six at a time. See also Sifsei Chachamim. Hadar Zekenim - Alternatively, we learn it from the prefix 'Vav' in "va'Yishretzu." Gur Aryeh - Another opinion cited in the Midrash says that they gave birth to twelve at a time! If so, each of these six terms alludes to not one, but two babies. Also refer to 1:7:1.4.
3)
How is it possible that they gave birth to sextuplets?
1.
Oznayim la'Torah (citing R. Eliezer Gordon of Telz): In Bamidbar 3:43, the Torah counts twenty-two thousand firstborns, out of a total of one million, two hundred thousand males.
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This means that each woman was mother to approximately fifty-five children.
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Consequently, assuming that she gave birth ten times, she would have given birth to five or six babies each time!
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Oznayim la'Torah: Assuming that there were as many children under twenty and men over twenty, as there were men between the ages of twenty and sixty. (There were probably more.)
Of course, they must have had a parallel number of girls as well! But there were also an equivalent number of families to which a girl was born first, and therefore no Bechor was counted. (CS)
What is the significance of the different expressions that the Torah uses for multiplying?
1.
Rashbam:a. "Paru" - refers to the pregnancy; b. "Vayishretzu" - to the birth;
1c. "Vayirbu" - to developing into men; d. "Vaya'atzmu" means that that they did not die young.
2.
Da'as Zekenim and Hadar Zekenim:a. "Paru" - they increased; b. "Vayishretzu" - like vermin, six at a time; c. "Vayirbu" - they did not die young; d. "Vaya'atzmu bi'Me'od Me'od" - they were not weak, but rather very strong (which is unusual even for twins).c
3.
R. Bachye:a. "Paru" - refers to the pregnancy; b. "Vayishretzu" ?they grew tall; "Vaya'atzmu? ? they were strong.
4.
Maharal #1 (Gevuros Hashem Ch. 12, p. 67):a. "Paru" - None of them were sterile or barren. b. "Vayishretzu" - with multiple offspring. c. "Vayirbu" - They increased even more than they had initially. d. "Vaya'atzmu" - Their birth rate did not gradually slow; on the contrary, it strengthened. e. All of this was "bi'Me'od Me'od."
What is the significance of the phrase, "va'Timalei ha'Aretz Osam"?
1.
Oznayim la'Torah: The Egyptians hated them and wanted to confine them to their ghetto - Goshen - but Hashem foiled their plan when they increased at such a rate that Goshen could not hold them all, and they scattered throughout the land.
2.
Maharal #1 (Gevuros Hashem Ch. 12, p. 67): The Midrash says, '... like forests of reeds.' Bnei Yisrael increased without bounds or limits; for their blessing came from the highest levels.
3.
Maharal #2 (ibid.): According to this opinion, the Bnei Yisrael multiplied in the merit of Avraham, who was called "father of a multitude" (Bereishis 17:4).
QUESTIONS ON RASHI
7)
Rashi writes: "Va'Yishretzu - [The women] would give birth to six [babies] at one time." Why not explain in the simple sense, that they swarmed upon the land (as in Bereishis 9:7)?
1.
Gur Aryeh #1:Bereishis 9:7 says ''Shirtzu ba'Aretz,' whereas our Pasuk says only "va'Yishretzu." It must be describing the rate at which they multiplied.
2.
Gur Aryeh #2: We would expect to find the terms "Paru" and "va'Yirbu" consecutively; in fact they usually appear together.
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Here, "va'Yishretzu" is inserted between them; it must come to describe how they multiplied - like Sheratzim. The term "Va'Yirbu," followed by "va'Ya'atzmu," then come to magnify the amount.
For instance, in the Pasuk "Peru u'Revu" (Bereishis 1:28).
8)
Rashi writes: "[The women] would give birth to six [babies] at one time." What is the significance of the number six?
1.
Gur Aryeh #1: There are seven "chambers' of the womb. A child that is conceived in the chambers on the right side will be male, at the left will be female, and the middle would be a Tumtum or Androginos. Each mother conceived in all six chambers, every time, and gave birth to three boys and three girls (and specifically not in the seventh, which would be a misfortune (as the child would be sterile)).
2.
Gur Aryeh #2: "As much as [the Egyptians] made them suffer, that is how much they increased" (1:12). The Bnei Yisrael were enslaved for six days every week (after Moshe's request that they be allowed to rest on the seventh - Shemos Rabah 1:28); and so too, they were blessed with six babies at a time.
3.
Gur Aryeh #3: Bnei Yisrael were multiplying in order to reach the significant number of 600,000. As such, each individual gave birth to the unit of 6.
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4.
Maharal (Gevuros Hashem Ch. 12, p. 67): The Bnei Yisrael multiplied in the merit of Yaakov,
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who had been blessed in all six directions - to "spread out west, east, north, and south" (Bereishis 28:14); as well as the dew from above, and the fat of the earth from below (Bereishis 27:28).
Maharal (Gevuros Hashem Ch. 12, p. 65): The number six is significant for the Jewish people. Something that is unique is an independent whole; and a whole object has all six sides (i.e. the four directions, top and bottom). Compare to Bereishis 2:2:151.5:1, and to Bereishis 25:26:3:3.
Rashi writes: "... Six [babies] at one time." According to the opinion in the Midrash that they gave birth to twelve (see 1:7:1:1*), what is the significance of twelve?
1.
Gur Aryeh #1: The Bnei Yisrael were enslaved not only for six days every week (see 1:7:1.3:2), but even during the six nights; they were forced to start at the rooster's call (when it was still dark). Therefore, they were granted two babies for each day of the week.
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2.
Gur Aryeh #2: Bnei Yisrael were multiplying in units of six, in order to reach the significant number
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of 600,000 - but that total included only the males! They also had six females at a time (for a total of twelve), to produce the parallel number of females that would leave Egypt.
3.
Maharal (Gevuros Hashem Ch. 12, p. 67): According to this opinion, the number twelve corresponds to the twelve Shevatim.
Rashi writes: "... Six [babies] at one time." Yet another opinion in the Midrash is that they gave birth to sixty! What is the significance of sixty?
1.
Gur Aryeh #1: "As much as [the Egyptians] made them suffer, that is how much they increased and spread (Ken Yirbeh v'Chen Yifrotz)" (1:12). Ten is the number for "increase;"
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for each workday they were multiplied by ten, for a total of sixty.
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2.
Gur Aryeh #2: Bnei Yisrael were multiplying in order to reach the significant number of 600,000 - which is sixty myriads. As such, each individual gave birth to sixty.
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3.
Maharal (Gevuros Hashem Ch. 12, p. 67): According to this opinion, the Bnei Yisrael multiplied in the merit of Yitzchak, who was blessed with children at the age of sixty.
4
Maharal (Gevuros Hashem Ch. 12, p. 65): That verse does not say 'Yifreh,' but rather "Yirbeh" (1:12); this implies multiple offspring. (See Rashi to Bereishis 1:22). (CS)
Maharal (ibid. p. 67): How is this possible? The babies would not even develop human form! The Midrash must mean that in terms of the women's potential for fertility, they could have had sixty; but in fact they had less due to the space constraints of the womb. See Maharal further as to why Chazal called this actually having sixty babies. Also see Maharal (Chidushei Agados Vol. 4, p. 129, to Bechoros 57b.)
