Chapter 04 - Text Notes
212 1. Why is {Hebrew Ref} written as
one word: {Hebrew Ref} ? 2. Why did G-d ask Moshe this question?
213 I.e., "For the offense that you committed in suggesting that
the B'nei Yisrael would not believe you."
214 Sh. Rab. 3, 12.
215 I.e., of G-d's asking Moshe, "What is that in your hand?"
(M.)
216 " {Hebrew Ref} "---"What is that in
your hand?" is also a rhetorical question.
217 Why a snake?
218 See Bereishis Chapt. 3.
219 Sh. Rab. 3, 12.
220 Bereishis 19, 16.
221 Devarim 25, 11.
222 I
Shmuel 17, 35.
223 Vayikra 13, 4.
224 See V. 3.
225 Sh.
Rab. 3, 13; Yalkut Shimoni 172.
226 Thereby indicating that the tzora'as struck Moshe
only after he removed his hand. However, when he was healed it
states {Hebrew Ref} ---that the healing took place while
the hand was still in his bosom. See Shabbos 97a, and Rashi
ibid.
227 Sh. Rab. 3, 13.
228 Why are they more likely to
believe the second sign? (S.C.)
229 I.e., the word {Hebrew Ref} , thereby, being used
only once.
230 {Hebrew Ref} ---"They will
turn into blood on the dry land."
231 The significance of this
is: Moshe, owing a debt of gratitude to the river, which had saved him
as an infant, could not be the one to cause the water to turn to blood
(see below 7, 19 Rashi {Hebrew Ref} ). Therefore, the water
turned into blood only after having left his hands. (Ohr Hachayim)
232 Why the enumeration of all these days?!
233 V. 13.
234 Vayik. Rab. 11, 6.
235 The man of
G-d said to Eli the kohen gadol, speaking in the name of G-d---
236 I.e., Aharon, who was Eli's ancestor.
237 I Shmuel 2,
27.
238 Another indication that Aharon was a prophet.
239 An
indication that Moshe's reluctance to accept this mission was due to
his concern for his brother, Aharon, is G-d's response (V. 14) {Hebrew Ref} ---and when he (Aharon) sees you he
will rejoice in his heart. (L.S.R.)
240 Sh. Rab. 3, 16.
241 I.e., "So you see that when it is necessary I can give you the
capability of fluent speech.
242 Tanchuma 10.
243 How is
this of benefit to Moshe?
244 The words seem to imply, "Am I not Ad-noy?" However, this
would not answer the question: {Hebrew Ref} .
Therefore, Rashi explains---(see S.C. {Hebrew Ref} )
245
{Hebrew Ref} can be in the present perfect tense---"the
one You usually send," or in the future tense---"the one you
will send."
246 Sh. Rab. 3, 16.
247 Which plainly means: "Is not Aharon, the Levite, your
brother?" However, R. Yosi translates it: "Is not Aharon, your
brother, the Levite?" (Eitz Yosef)
248 I Divrei Hayamim 23, 14.
249 Zevachim 102a.
250 {Hebrew Ref} ---
towards you can be used only when the two persons are coming
towards each other. Thus, {Hebrew Ref} cannot
mean, "He is coming towards you while you are here." (B.Y.)
251
The breastplate worn by the kohen gadol.
252 As a reward
for the joy he felt in his heart.
253 Shabbos 139a; Sh. Rab. 3,
17.
254 {Hebrew Ref} usually means to you.
255 See
Rashi, Bereishis 28, 15.
256 Not to leave Midian without his
permission. (Nedarim 65a)
257 Mechilta 18, 1.
258 See Rashi above 2, 13.
259 Nedarim 64b.
260 {Hebrew Ref} the donkey denotes a specific, previously
identified donkey.
261 Bereishis 22, 3.
262 Zechariah 9, 9.
263 Pirkei d'Rabbi Eliezer 31.
264 Obviously, Moshe took
the rod before he set out for Egypt. Why, then, is it stated after {Hebrew Ref} ?
265 I.e., the chronological order of
events.
266 Though {Hebrew Ref} ---I have placed is
in the past tense, Rashi explains it in the future tense.
267 I.e.,
the rod, the tzora'as and the blood. (Verses 2-9)
268
Concerning Aharon's throwing his rod before Pharaoh and its turning
into a snake.
269 Below 7, 9.
270 Tehillim 89, 28.
271
However, this leaves unexplained the connection between {Hebrew Ref} and {Hebrew Ref} ; also the
connection to {Hebrew Ref} ---for
Egypt's {Hebrew Ref} is literally the first-born whereas
Yisrael's is only figurative. Therefore, the Midrash explains it
literally.
272 Sh. Rab. 5, 7. Thus, Egypt's {Hebrew Ref} corresponds
to Yisrael's. Also: since before Aharon's ascending to the priesthood,
the sacrifice services were performed by the first-born, it is said:
{Hebrew Ref} ---"Send out My son (the
first-born Yisrael) and let him serve me." (Chizkuni)
273 I.e.,
the fact that G-d warns the evildoer.
274 Iyov 36, 22.
275 See Onkelos on {Hebrew Ref} .
276 I.e.,
in his obligation of obeying G-d's command. Other opinions are that he
wanted to kill the child. See Nedarim 32b.
277 Therefore, Moshe
was not remiss in not circumcising Eliezer.
278 Since Moshe was
now only a short distance from Egypt, his son would not have been put
into danger, even had Moshe circumcised him and continued his journey.
279 Nedarim 31b, Sh. Rab. 5, 8.
280 There are various
opinions in the Talmud to whose feet this refers---the child's the
angel's or Moshe's.
281 Yerushalmi Nedarim 3, 9.
282 Though Zipporah had already surmised this before (see Rashi
v. 24 {Hebrew Ref} ), nevertheless, she was not absolutely
certain until now. (B.Y.)
283 Accordingly {Hebrew Ref} (blood)
refers to the slaying of Moshe. (S.C.)
284 Below 14, 3.
Chapter 05 - Text Notes
285 Where were the elders? (See above 3, 18; 4, 29)
286 Below 24, 2. Although Aharon, Nadav and Avihu were also told
to remain at a distance, nevertheless, the elders were made to go back
to the rest of the people. (S.C.)
287 Sh. Rab. 5, 14.
288 Why would G-d strike the B'nei Yisrael.
289 Sh. Rab.
5, 15.
290 Mishlei 4, 15.
291 Ibid. 1, 25.
292 Below
32, 25.
293 Why is the number of people in the land significant?
294
The taskmasters and the officers were equally commanded by Pharaoh.
Why, then, were only the officers beaten (v. 14)? Also, why did only
the officers protest to Pharaoh (v. 15)? (S.C.)
295 Below, v. 18.
296 I Shmuel 2, 3.
297 II
Melachim 12, 12.
298 Tehillim 119, 117.
299 Devarim 28, 37.
300 Below
18, 8.
301 Bereishis 4, 4-5.
302 Rather than using
the prefix {Hebrew Ref} ( {Hebrew Ref} ) which
denotes in, of or about.
303 I.e., when {Hebrew Ref} has the meaning: turn towards.
304 Yeshaiyahu 17,
7.
305 Ibid. 31, 1.
306 Ibid. 17, 8.
307 Yechezkel
33, 30.
308 Bamidbar 12, 1.
309 Zechariah 4, 1.
310 Devarim 11, 19.
311 Tehillim 119, 46.
312 Unlike
others who translate {Hebrew Ref} as stubble (Tosafos
Shabbos 36b), Rashi explains that {Hebrew Ref} and {Hebrew Ref} have a common root and denote gathering.
313 Bamidbar 11, 16.
314 Sh. Rab. 5, 20; Bam. Rab. 15,
20.
315 Here {Hebrew Ref} cannot mean the usual
"saying" or "to say," for it does not fit. Therefore, Rashi
explains {Hebrew Ref} as connected to {Hebrew Ref} ,
i.e., "they said, 'why [did you not complete your quota]?' "
(S.C.)
316 I.e., the {Hebrew Ref} conjugation, which is the
recipient of the {Hebrew Ref} conjugation.
317 If their
complaint is regarding the lack of straw, why did they not just produce
less bricks? (S.C.)
318 See v. 8.
319 With the added {Hebrew Ref} prefix.
320 Rashi gives examples of where the prefix {Hebrew Ref} is left understood.
321 Ruth 1, 19.
322 II Melachim 12, 12.
323 Ibid. 11.
324 Who met?
Obviously, they were not the officers for they were righteous (S.C.)
325 Bamidbar 16, 27.
326 Why does Moshe follow this question with {Hebrew Ref} ---"Why did you send me?"?
327 I.e., "You
have no right to question Me if it does not directly concern you."
(G.A.)
328 "Therefore this concerns me directly and I may
complain about the situation of the B'nei Yisrael."
329 Sh. Rab.
5, 22.
Chapter 06 - Text Notes
330 Bereishis 21, 12.
331 "Which obviously contradicts My earlier
statement to him."
332 I.e., "You will not enter Eretz
Yisrael!"
333 Sh. Rab. 5, 22.
334 Here, the reference is
to G-d's strong hand, unlike " {Hebrew Ref} " that
is mentioned later in the verse (M., G.A.). See Nachlas Yaakov.
335
The latter {Hebrew Ref} is thus a reference to Pharaoh's
strong hand. See previous note.
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