Shemos
Book 2: Exodus


SHEMOS - RASHI COMMENTARY


Chapter 01 - Rashi

Verse 1: These are the names of the B'nei Yisrael.

Though [Scripture] has previously enumerated them during their lifetime by their names,1 it again enumerates them at their deaths. [This is] to show how dear they are [to G-d], because they are compared to the stars which He brings out and brings in by number and by their [individual] names; as it is said: "Who brings out their host by number, and calls each by its name."2

Verse 5: Yoseif [who] was [already] in Egypt.

But, were not he and his sons included in the seventy?3 Then what does [Scripture] intend to teach us? Would we not know ourselves that he was in Egypt? But, [the purpose is] to let you know how righteous Yoseif was--- the same Yoseif who tended his father's sheep, is the same Yoseif who was in Egypt and he became king, [yet] he remained steadfast in his righteousness.

Verse 7: And Prolific.4

They bore six children at one time.5

Verse 8: A new king came into power.

Rav and Shmuel [disagreed as to the meaning of {Hebrew Ref} ]. One said, literally a new king while the other said, [he was actually the same king] but his edicts were new.6

Who did not know.7

He acted as if he did not know [him].

Verse 10: Come let us deal wisely.8

Wherever {Hebrew Ref} [appears in Scripture] it means "preparation and readiness" for a given matter; that is: "Prepare yourselves for this!"

Wisely with him.9

[ {Hebrew Ref} ---to him---refers] to the nation [of Israel]. "Let us wisely determine what to do to him." Our Sages [however] explained [the singular {Hebrew Ref} ] as: "Let us deal shrewdly with the Savior of Israel (G-d) by bringing about their fate through water for He has already sworn that he will never again bring a flood upon the world."10 (They [the Egyptians] did not realize that [His promise was] not to flood the entire world but He might flood one nation. [From an old Rashi text]).

Driving us from the land---

against our will.11 Our Sages, however, explained it: [Pharoah spoke] as a person who expresses a curse about himself but attaches his curse to others.12 It is as if it had been written: "And we will go up out of the land and they will inherit it."

Verse 11: Over him.

[Meaning:] upon the nation.13

Conscription officers.

[ {Hebrew Ref} ] is derived from the word {Hebrew Ref} --- tribute. [Thus, {Hebrew Ref} are] officers who collect tribute from them. And what is the tribute? That they build warehouse [storage] cities for Pharaoh.

To oppress him with their burdens.

I.e., [the burdens] of the Egyptians.14

Supply cities.

Should be translated as Onkelos does.15 Similarly: "Go to this ( {Hebrew Ref} ) treasurer."16 [ {Hebrew Ref} refers to] the treasurer who is in charge of the warehouses.

Pisom and Ramseis.17

For they were originally not fit for this purpose so they strengthened and fortified them for warehousing.

Verse 12: The more [the Egyptians] oppressed him.18

To the extent that they set their hearts to oppress [them], G-d set His heart to increase and strengthen them.

The more [the B'nei Yisrael] increased.

[Meaning:] so did they increase and become strong.19 That is the plain interpretation. [However,] the Midrashic explanation is: the Holy Spirit is saying this, i.e., "You say, 'lest he increase', but, I say, 'yes, they will increase'."20

[The Egyptians] came to loathe.

Their lives became abhorent to them. Our Sages explained: They were as thorns ( {Hebrew Ref} ) in their eyes.21

Verse 13: With body-breaking labor.

[Meaning:] with work that is so hard that it crushes ( {Hebrew Ref} ) the body and breaks it.

Verse 15: Midwives.

{Hebrew Ref} has the same meaning as {Hebrew Ref} , 22 but it sometimes comes in the {Hebrew Ref} (light) conjugation23 and sometimes in the "heavy" {Hebrew Ref} conjugation as in {Hebrew Ref} ( {Hebrew Ref} ) or {Hebrew Ref} ( {Hebrew Ref} )24 or {Hebrew Ref} (speak) [in the {Hebrew Ref} conjugation] and {Hebrew Ref} (speak) [in the {Hebrew Ref} conjugation]. Similarly {Hebrew Ref} [ {Hebrew Ref} ] and {Hebrew Ref} ---[ {Hebrew Ref} ].

Shifrah.

This is Yocheved, [and she was called {Hebrew Ref} ] because [ {Hebrew Ref} ] she would put the newborn into proper [physical] condition.

Puah.

This is Miriam, [and she was called {Hebrew Ref} ] because she would make loud noises and speak and articulate to the newborn, as do women who pacify a child that is crying. [The word] {Hebrew Ref} means shouting loudly as in: "I will scream like a birthing woman."25

Verse 16: When you deliver.26

{Hebrew Ref} [in the {Hebrew Ref} conjugation] is the same as {Hebrew Ref} [in the {Hebrew Ref} conjugation].

Birthstool.

The seat of a woman who is giving birth. In another place [in Scripture27] it is referred to as {Hebrew Ref} . Similarly: "He did work on the {Hebrew Ref} "28 ---the seat upon which are kept the tools of the pottery maker.

If it is a boy, etc.

He was particular only in regard to the male children because his astrologers had told him that a son was to be born who would liberate them.29

Let her live.

[ {Hebrew Ref} being the same as] {Hebrew Ref} ---"and she shall live."

Verse 17: And they kept the infant boys alive.30

[Meaning:] they provided water and food for them. Onkelos' translation of the first [ {Hebrew Ref} ]31 is {Hebrew Ref} ---and they [the women] preserved [the newborn]; whereas the second time [that {Hebrew Ref} appears---v. 18] [he translates it] {Hebrew Ref} ---and you [women] have preserved. This is because, in Hebrew, this word and any form thereof 32 is used to mean: "they" (fem.) did something as well as: "you" (fem. pl.) did something. E.g., "( {Hebrew Ref} ---) They said,33 "an Egyptian, etc.,"34 which is [fem. pl.] past tense as would be {Hebrew Ref} ---for masculine. [Another example:] "( {Hebrew Ref} ) you [women] have spoken with your mouths"---the same as {Hebrew Ref} 35 corresponding to {Hebrew Ref} in the masculine. Similarly: ( {Hebrew Ref} ) "you [women] have maligned me to my nation"36---which is in the past tense. The same as {Hebrew Ref} corresponding to {Hebrew Ref} in the masculine.

Verse 19: They know how to deliver.

[Meaning:] they are as knowledgeable as midwives. Onkelos' translation of {Hebrew Ref} (midwives) is {Hebrew Ref} . However, our Sages explained [ {Hebrew Ref} as "animals"] [i.e.] they may be compared to animals of the field who do not require midwives [when giving birth]. And where is it that they are compared to animals? "[Yehudah] is like a young lion,"37 "[Binyamin] is like a wolf that preys,"38 "[Yoseif] is like the first-born of his ox,"39 "[Naftali] is a gazelle-like messenger."40 And [those of the Tribes] where no reference is made [to animals], Scripture includes them [in the comparison] [in the statement:] "And he blessed them."41 It is also written: "What a lioness is your mother!"42

Verse 20: Elokim was good.

[ {Hebrew Ref} means:] He did good to them. The following is the difference concerning a word whose root letters are two43 and it is prefixed by a {Hebrew Ref} and a {Hebrew Ref} : 44 When it intends to convey the idea of causing someone else to do something, the {Hebrew Ref} is vocalized with a {Hebrew Ref} which is also called a kometz koton. For example: "( {Hebrew Ref} ) G-d did good to the midwives." 45 " {Hebrew Ref} [the mourning] of the daughter of Yehudah"46 [meaning:] He caused great mourning.47 Similarly: " {Hebrew Ref} the remnant"48 [which is written] concerning Nevuzaraddan [meaning:] he caused the exile of the remnant. [Or:] " {Hebrew Ref} tail to tail"49 [meaning:] he caused the tails to turn to each other. All these examples have the meaning: he caused others to do something.50 But, when it speaks in terms of "he did"51 the {Hebrew Ref} is vocalized with a {Hebrew Ref} . For example: " {Hebrew Ref} in his eyes"52 [meaning:] it was good [in his eyes]. Similarly: " {Hebrew Ref} the nation"53 [meaning:] the nation increased; " {Hebrew Ref} Yehudah"54 [meaning:] Yehudah was exiled; "( {Hebrew Ref} ) He looked all around"55 [meaning:] He turned here and there. Do not reject my [explanation] [because of the words] {Hebrew Ref} ,56 because these [words] are not from the same type of verbs as those [above] for the {Hebrew Ref} in these are part of the root--- [in the words:] {Hebrew Ref} the {Hebrew Ref} is a third root letter.57

Elokim was good to the midwives.58

What was this good [that was done to them]?

Verse 21: [It was that] He gave them houses.59

Houses of the Priesthood and the Levites and Royalty which are referred to as "houses" (dynasties), [as is written:] "And he built the House of G-d and the house of the king;"60 the Priesthood and the Levites61 [descended] from Yocheved and Royalty62 from Miriam; as is cited in Maseches Sotah.63

Verse 22: All his people.64

Also upon them (the Egyptians) did he issue the decree. On the day that Moshe was born his astrologers told him, "Today, their savior was born, but we do not know whether he is from the Egyptians or the Jews, but we forsee that he is destined to be smitten through water." Therefore, on that day, he (Pharaoh) issued a decree also regarding the Egyptians, as it is said: "Every son that will be born" and it does not say: "that will be born to the Hebrews." They (the astrologers), however, did not know that he (Moshe) was destined to be smitten by the waters of Meriva.65


Chapter 02 - Rashi

Verse 1: And married the daughter of Levi.

He (Amram) had separated from her due to Pharaoh's decree66 67 and he [now] took her back and married her a second time. She, too, became youthful again. [Actually] she was 130 years old, for she was born upon their arrival in Egypt between the walls (the entrance of the city).68 They then spent 210 years there (in Egypt). When they left, Moshe was 80 years old. Thus, when she became pregnant with him she was 130 [years old]. [Yet,] she is referred to as "the daughter of Levi."69

Verse 2: She saw that he was good.70

When he was born the entire house was filled with light.71

Verse 3: When she could no longer hide him.72

Because the Egyptians calculated [the time] from the day that he (Amram) took her back,73 but she gave birth to him after six months and one day.74 [This is possible] because one who gives birth in the seventh month can give birth [even if the 7th month is] incomplete. [But] they (the Egyptians) inquired after her [only] at the end of the ninth month.

A garamond box.

It is called {Hebrew Ref} in Mishnaic Hebrew,75 and jonc in Old French. It is a pliable substance which can withstand soft or hard [pressure].

With clay and tar.

Tar on the outside and clay on the inside, so that the righteous [child] should not have to smell the bad odor of tar.76

And placed it in the reeds.

{Hebrew Ref} means marshland [on the side of a river], rosel (reeds) in Old French, similar to "reeds and marshes ( {Hebrew Ref} ) shall wilt."77

Verse 5: To bathe by the river.

You must transpose [words in] the verse and [then] explain it [as follows]: "Pharaoh's daughter went down to the river in order to bathe in it."

Along the river's edge.

[Meaning:] near the river, as in: "See Yoav's property is next to mine ( {Hebrew Ref} )." 78 It has the meaning of the actual hand because a person's hand is next to him. Our Sages explained79 that {Hebrew Ref} ---walking refers to dying, as in: "Behold, I am going ( {Hebrew Ref} ) to die."80 They were going to die because they opposed her (Pharaoh's daughter)."81 The verse supports them (the Sages' explanation), because [otherwise] why do we need to write: "And her maidens were walking [going]?"

Her Maid.

[Meaning:] her handmaiden. But the Sages explained it as "hand." However, according to Hebrew grammar, {Hebrew Ref} should then have been vocalized with a dagesh82 in the mem. They explain {Hebrew Ref} as "her arm," and her arm extended many cubits.83

Verse 6: She opened it and saw.

Whom did she see? The child! That is the plain meaning.84 But, the Midrashic explanation is that she saw the Divine Presence with him.85

And behold a boy was crying.86

His voice was like that of a [grown] boy.

Verse 7: From the Hebrew women.87

This teaches that she handed him around to many Egyptian women to be nursed, but he refused to nurse, for he was destined to speak with the Divine Presence.88

Verse 8: The young girl went.89

She went with eagerness and vigor like a young man.

Verse 9: Take this child.90

She unknowingly prophesied: "Here is that which belongs to you!"91

Verse 10: I drew him.

As Onkelos translates it {Hebrew Ref} which means "extracting" in Aramaic [as in:] "as one who extracts ( {Hebrew Ref} ) a hair from milk."92 In Hebrew {Hebrew Ref} means "I removed him," as in "It shall not be removed [ {Hebrew Ref} ]."93 [Or:] "They did not remove themselves ( {Hebrew Ref} )."94 This is the meaning given [to " {Hebrew Ref} "] by Menachem.95 But it is my opinion that it ( {Hebrew Ref} ) is not derived from {Hebrew Ref} or {Hebrew Ref} but from the root {Hebrew Ref} which has the meaning of "extraction." Similarly: "He extracts me ( {Hebrew Ref} ) from many waters." 96 For if it ( {Hebrew Ref} ) would have been from the root {Hebrew Ref} , it would be incorrect to say {Hebrew Ref} ,97 but rather {Hebrew Ref} ,98 just as from the root {Hebrew Ref} ---(arise) {Hebrew Ref} ---(I established) and from {Hebrew Ref} --- {Hebrew Ref} ---(I caused to return) and from {Hebrew Ref} --- {Hebrew Ref} (I brought); or [another {Hebrew Ref} form:] {Hebrew Ref} [should be used] as in: "I will remove the iniquity of the land,"99 whereas the form {Hebrew Ref} can only be derived from a word whose verb has a {Hebrew Ref} at the end of the [root] word. For example: {Hebrew Ref} when the intent is first person singular, the letter {Hebrew Ref} is inserted in place of a {Hebrew Ref} 100 as in {Hebrew Ref} ---(I built); {Hebrew Ref} ---(I did); {Hebrew Ref} ---(I commanded).

Verse 11: Moshe was grown.

Was it not already perviously written "And the lad had grown up"?101 R. Yehudah, son of R. Eloai said: the first reference is to height and the second to greatness for Pharaoh had appointed him [overseer] of his house.

And he saw their burdens.102

[Meaning:] He cast his eyes and heart to feel their distress.

An Egyptian.

He was one of the slavedrivers.103 He was an overseer over the Israelite officers and he would wake them at the crow of the rooster to their tasks.

Beating one of his Hebrew brethren.

He was beating and terrorizing him. He (the victim) was the husband of Shlomis, daughter of Divri, and he (the Egyptian) was attracted to her. During the night he woke him (her husband) and forced him to leave the house. Then he (the Egyptian) returned and entered the house and came upon his wife while she thought that he was her husband. The [Israelite] man returned home and sensed what had occurred. When that Egyptian realized that he sensed what had happened he beat and terrorized him the entire day.

Verse 12: He looked all around.104

He realized what he [the Egyptian] had done to him at home105 and what he had done to him in the field.106 But according to its plain meaning [it may be interpreted] according to its literal meaning.107

And he saw that no man was there---108

that was destined to descend from him that would convert [to Judaism].

Verse 13: Two Hebrew men.

[They were] Dosson and Avirom.109 They were the ones who left over some of the manna.110

Were quarreling.

[ {Hebrew Ref} means] quarreling.111

Why are you beating?112

Though he had not yet struck him he is referred to as a wicked person [just] for raising his hand [to strike].

Your friend.113

[Meaning:] "He is as wicked as you."

Verse 14: Who made you a man---114

"and you are still a boy."115

Do you intend to kill me.116

From here we infer that he killed [the Egyptian] with the Divine Name.

Moshe was frightened.

As its plain meaning would indicate.117 But its midrashic interpretation is: He was concerned that he saw among the Israelites wicked people who were informers. He thus thought: if this is so then perhaps they do not deserve to be redeemed.

So the matter is known.

As its meaning implies.118 But the midrashic interpretation is:119 "The thing has become known to me, for I had been wondering about it. In what respect was Israel's sin more than that of all the seventy nations, to be subjugated by oppressive work. But, I now see that they are deserving of it.

Verse 15: Pharaoh heard.120

They (Dosson and Avirom) informed on him.

And he planned to kill Moshe.

He handed him over to the executioner to be killed but the sword had no effect on him.121 That is what Moshe referred to when he said: "He saved me from Pharaoh's sword."122

And resided in the land of Midian.123

[Here {Hebrew Ref} means] he remained there as in, "And Yaakov resided."

And he sat [lived] near the well.124

[Here {Hebrew Ref} ] means "sitting." He (Moshe) learned from Yaakov who found his mate at the well.125

Verse 16: The priest of Midian.

[ {Hebrew Ref} means] the most prominent of them. He abandoned the worship of idols whereupon they (the Midianites) banished him.126

And fill the troughs.

[ {Hebrew Ref} means] the pools of rushing water127 that were made in the land.

Verse 17: And chased them away.

On account of his (Yisro's) being banished.128

Verse 20: Why did you abandon.

He realized that he was a descendant of Yaakov for whom the waters [of the Nile] rose.129

And let him eat bread---

"Perhaps he might marry one of you" as you say:130 "Except for the bread that he ate."131

Verse 21: And Moshe agreed.

{Hebrew Ref} means as is translated by Onkelos [ {Hebrew Ref} ].132 Similarly: "[ {Hebrew Ref} ] Please agree to stay overnight"133 [or:] "Would that we would have consented"134 [or:] "I have agreed to speak."135 But the Midrash136 translates [ {Hebrew Ref} ] from the root [ {Hebrew Ref} ] [i.e.] (Moshe) swore to him (Yisro) that he would not move from Midian unless he received his permission.

Verse 23: A long time passed---

during which Moshe was residing in Midian---

and the King of Egypt died---

and the Israelites needed to be saved---

and Moshe tended [the sheep], etc.---

and salvation came through him. It is for this reason that these chapters were put together. (From an old Rashi text.)

And the king of Egypt died.137

[ {Hebrew Ref} , here meaning:] he was stricken with leprosy,138 and was slaughtering Israelite infants and bathing in their blood.

Verse 24: Their groaning.

[ {Hebrew Ref} means:] their cry. Similarly, "From the populated city ( {Hebrew Ref} ) a cry will arise."139

His covenant with Avraham.140

[ {Hebrew Ref} means:] with Avraham.141

Verse 25: Elokim took knowledge of them.

[Meaning:] He gave His attention to them and He [no longer] ignored them.


Chapter 03 - Rashi

Verse 1: To the edge of the wilderness.

In order to distance himself from theft whereby [the sheep] will not graze in others' fields.

To the mountain of G-d.142

So called because of what was destined to occur there.143

Verse 2: In the heart of a fire.

[ {Hebrew Ref} means:] in the flame of the fire, [i.e.] the "heart" of the fire,144 as in: "in the heart (the middle) of the heavens"145 or: "in the heart (the middle) of the oak tree."146 Do not wonder as to the (extra) letter {Hebrew Ref} 147 because we find similar examples: "How strong is ( {Hebrew Ref} ) [the wickedness of] your heart!"148

From the midst of the thorn-bush.149

And not another tree because [of the idea expressed in]: "I (G-d) am with him (Israel) in his trouble."150

Consumed.

[Meaning:] consumed as in: "That has not been ( {Hebrew Ref} ) worked"151 "that was ( {Hebrew Ref} ) taken from there."152

Verse 3: I must turn aside.153

[Meaning:] "I will turn away from here so that I may approach there."

Verse 5: Take off.

[Meaning:] "Pull off and remove" as in: "And the iron ( {Hebrew Ref} ) slipped off"154 [or:] "Your olives ( {Hebrew Ref} ) shall fall off."155

Is holy ground.156

[The word {Hebrew Ref} refers to] ( {Hebrew Ref} )157 the place.

Verse 7: I am aware of their pain.158

Should be understood in the same sense as {Hebrew Ref} , 159 meaning: "That I have focused My attention to take note and to know their pain, and have not ignored [them] nor will I block My ears from their cry."

Verse 10: Now go, I am sending you to Pharaoh.160

"Should you say, 'What good will it do?' [My response to you is:] 'You will bring My nation out.' " [Meaning:] "Your words will be effective and you will bring them out of there."

Verse 11: Who am I.

"What is my importance that I might speak with kings?"

Am I able to bring the Bnei Yisrael out.161

"And even if I am important what did the Israelites do to merit that a miracle be performed for them that [will enable me] to bring them out of Egypt?"

Verse 12: He [G-d] said, "Because I will be with you.162

He (G-d) responded to his first question first and to his last question last: "Concerning that which you said, Who am I that I should go to Pharaoh? [My response is:] It is not your [mission] but, rather, Mine, for I will be with you, and the vision that you saw in the thornbush is a sign to you that it is I who sent you and that you will succeed in My mission and I am capable of saving, as you yourself saw the thornbush carrying out My mission without being consumed. You, too, shall go on My mission and you will not be harmed. As to that which you asked: what merit do the Israelites have that they should go out of Egypt? I have a great purpose in bringing them out: for they are destined to receive the Torah on this mountain three months after they go out of Egypt. An alternate explanation:

Because I will be with you.

And the fact that you will succeed in my mission---

will be the proof---163

of another promise; for I promise you that when you will bring them out of Egypt they will serve Me on this mountain by receiving the Torah upon it. This is the merit which stands by Israel. We find a similar sentence structure164 165 "And this will be a sign to you--- that this year you will eat that which grew of itself, etc."166 [i.e.] the fall of Sancheriv [mentioned earlier] will serve you as a sign for [the fulfillment] of another promise: "for [although] your land is [now] barren of fruit I will abundantly bless that which grows of itself."167

Verse 14: Ehyeh Asher Ehyeh.

I will be that what I will be.168 [Meaning:] " 'I, Who shall Be' with them in this suffering [am the One] 'Who will be' with them when they will be subjugated by the other kingdoms." [Whereupon] he (Moshe) said to Him, "Master of the Universe, why should I mention other suffering, it is sufficient [that they know of] their present suffering." He (G-d) said to him,169 "You have spoken well, 'This is what you must say, etc.' "170

Verse 15: This is my eternal Name.

[ {Hebrew Ref} ] is missing the letter vav [after the ayin], [in effect] saying, "Conceal it."171 so that it (My Name) not be read as written.172

And this is how I am to be mentioned.173

He (G-d) taught him how [the Name] is to be read. Similarly, David says:174 "Your Name is forever, The mention of Your Name is for all generations."

Verse 16: The elders of Yisrael---

those designated [to attend] meetings.175 Should you claim [that {Hebrew Ref} refers to] any and all elderly people, how would it be possible for him to gather [all] the elders of [a male population of] 600,000?

Verse 18: They will listen to your voice---

of their own volition (i.e., without waiting for signs). "Once you tell it to them using this expression176 they will listen to your voice, for this sign has already been transmitted to them through Yaakov and Yoseif that with this expression they will be redeemed."177 Yaakov said to them: "And Elokim will surely consider you."178 Yoseif, [too,] said to them: "Elokim will surely consider you."179

G-d of the Hebrews.

[ {Hebrew Ref} is written with] an additional yud as an allusion to the ten plagues.180 (From an old Rashi manuscript.)

Happened to meet with us.

[ {Hebrew Ref} is derived from] the term {Hebrew Ref} (happening). Similarly, "And G-d [ {Hebrew Ref} ] happened to meet,"181 [or:] {Hebrew Ref} ."182 [Meaning:] I will be met ( {Hebrew Ref} ) by Him here."

Verse 19: The king of Egypt will not allow you to go---183

unless I show him My strong hand; meaning: "As long as I do not make him aware [of] My strong hand he will not allow you to leave.184

Will not allow.185

[As Onkelos translates it:] He will not permit, as in: "Therefore I did not ( {Hebrew Ref} ) allow you"---186 [or:] "G-d did not allow him to harm me."187 These are all terms denoting giving.188 There are others who explain {Hebrew Ref} : "And not because his hand is strong,189 for 'once I will send forth My Hand and strike Egypt, etc.' "190 Onkelos translates it [accordingly]: "And not because his power is strong." In the name of R. Yaakov b. R. Menachem this was told to me.

Verse 22: From the woman living in her house.

[Meaning:] from the one that resides with her in the house.

And you will divest [Egypt from its wealth].

As Onkelos translates it: You will empty. Similarly: "( {Hebrew Ref} ) And they emptied Egypt,"191 [or:] "( {Hebrew Ref} ) The Israelites divested themselves of their ornaments."192 The letter {Hebrew Ref} in it is part of the root.193 However, Menachem places it in the Machberes194 [with the words beginning with a] {Hebrew Ref} 195 together with: "( {Hebrew Ref} ) G-d took away your father's cattle"196 [or:] "That ( {Hebrew Ref} ) G-d took away from our father."197 His (Menachem's) words cannot be given credence for if the {Hebrew Ref} were not part of the root and [since] it is vocalized with a chirik it cannot be used to express "And you shall do something"198 but, rather, a term of: "Something shall be done to you,"199 as in: "( {Hebrew Ref} ) You will be uprooted from the land,"200 [or:] "( {Hebrew Ref} ) You will be given over to an enemy," 201 [or:] "( {Hebrew Ref} ) You will be stricken before your enemies,"202 [or:] "( {Hebrew Ref} ) You will be disintegrated in her midst,"203 [or:] "You shall say, ( {Hebrew Ref} ) 'We have been saved.'  "204 meaning: "Something was done to us." Whereas, every letter {Hebrew Ref} which sometimes appears in a word and is sometimes omitted such as the {Hebrew Ref} of: {Hebrew Ref} when it speaks in terms meaning: "And you shall do something"205 is vocalized with a shva, e.g. "( {Hebrew Ref} ) You shall carry your father,"206 [or:] "( {Hebrew Ref} ) And you shall give them the land of Gilead,"207 [or:] "( {Hebrew Ref} ) And you shall circumcise the flesh of your foreskin."208 I, therefore, say that this [letter {Hebrew Ref} ] that is vocalized with a chirik is part of the root and has the same root as {Hebrew Ref} which is one of the "strong" conjugations such as {Hebrew Ref} . When [these words] express the term "And you shall do something will be vocalized with a chirik, as in: "( {Hebrew Ref} ) You shall speak to the stone,"209 [or:] "( {Hebrew Ref} ) And you will atone for the house,"210 [or:] "( {Hebrew Ref} ) You shall teach it to your sons."211


Chapter 04 - Rashi

Verse 2: "What is that in your hand?"212

[ {Hebrew Ref} ] is written as one word so that it can be explained: "From that which is in your hand213 you deserve to be punished, for you were suspicious of righteous people."214 The plain meaning of it is215 as a person who says to his friend, "Do you agree that the item before you is a stone?"216 "Yes," he responds. "Well, watch as I turn it into wood."

Verse 3: And it turned into a snake.217

He indicated to him that he spoke slanderous words against Israel, when he said, "They will not believe me," and so he assumed for himself the occupation of the snake.218 219

Verse 4: And took hold of it.

[ {Hebrew Ref} ] has the meaning of grasping. There are a number of [such uses] in Scripture: "[ {Hebrew Ref} ] The men took hold of his hand,"220 [or:] "( {Hebrew Ref} ) She took hold of his private parts," 221 [or:] "( {Hebrew Ref} ) I took hold of his beard."222 Wherever the verb {Hebrew Ref} is followed by the prefix {Hebrew Ref} it has the meaning of grasping.

Verse 6: A snow-like tzora'as.

It is usual for tzora'as to be white [as we find:] "If it be a white blemish."223 With this sign, too,224 He hinted to him that he spoke slanderously when he said, "They will not believe me." It is for this reason that He struck him with tzora'as, just as Miriam was struck for speaking slanderously.225

Verse 7: And when he withdrew from his bosom, etc.

We can derive from this that [when G-d reveals] His attribute of goodness it is much faster in coming than [when He reveals] His attribute for punishment, for in the first instance [when he was struck with tzora'as] it does not state: "from his bosom."226 227

Verse 8: Then they will believe the voice [of proof] of the latter sign.228

"Once you tell them, 'because of you I was struck [with tzora'as] for relating slanderous things about you, they will believe you, because they have already become experienced in this, that those who conspire to harm them are struck with tzora'as, such as Pharaoh and Avimelech [who were struck with tzora'as] on account of Sarah.

Verse 9: You shall take from the water of the river.

He alluded to them that with the first plague He will exact retribution from their deity (Explanation: When G-d exacts retribution from the nations He first exacts retribution from their deity, for they had worshipped the Nile which gave them sustenance and He turned them (its waters) to blood. [This explanation is found] in an old Rashi manuscript.

The water [you will take].

The word {Hebrew Ref} [appears] twice [in this verse]: It seems to me that had it said: {Hebrew Ref} ,229 I would conclude that while still in his hand [the waters] will turn into blood and also upon reaching the ground they would remain as they are but, now, [by repeating {Hebrew Ref} , i.e., {Hebrew Ref} ]230 it teaches us that they will not turn into blood until they reach the dry land.231

Verse 10: [Not] since yesterday, etc.232

This teaches us that for an entire seven days G-d had been trying to persuade Moshe, at the thorn-bush, to go on his mission: {Hebrew Ref} represent three [days]: the three words " {Hebrew Ref} " are extensions, making it six; and he was presently in the seventh day when he continued saying the following: "Please send the one You usually send,"233 until He (G-d) became angry and he (Moshe) accepted.234 All this [reluctance on the part of Moshe] was due to his not wanting to accept a greater position than his brother, Aharon, who was older than he and who was a prophet [as well], as it is said:235 "For I revealed Myself to your ancestor's house236 when they were in Egypt, referring to Aharon."237 Similarly:238 "I made Myself known to them in the Land of Egypt and I said to them, 'Let each man throw away that which is repulsive in his eyes.' " And that prophecy was said to Aharon.239 240

I am clumsy of mouth.

[Meaning:] I speak with difficulty. Balbe in Old French---stutterer.

Verse 11: Who gave a mouth, etc.

[I.e.] "Who taught you how to speak when you were put on trial before Pharaoh on account of the Egyptian [whom you killed]?"241 242

Or who makes a person dumb.243

[I.e.] "Who made Pharaoh to be dumb so that he exerted no effort [to fulfil his] command to have you killed, [and who made] his servants deaf so that they would not hear his decree about you. And as for the killer excutioners--- who made them blind so that they would not see when you ran away from the [execution] platform and escaped.

Is it not I---[Ad-noy]?244

[I.e.] "Is it not I whose Name is Ad-noy who did all this?"

Verse 13: The one You usually send245

[ {Hebrew Ref} means:] "Through the one You usually send," namely, Aharon.246 An alternate explanation: "Through someone else whom you will wish to send, for I am not destined to bring them into the land, nor to be their redeemer in the future--- you have many messengers."

Verse 14: [Ad-noy] displayed anger.

Rabbi Yehoshua ben Korcho says: Wherever anger [of G-d] is mentioned in the Torah, an impression (i.e., some punishment) is mentioned, but, in this case no impression is mentioned, and we do not find any punishment as a result of that anger! Rabbi Yosi responded to him: In this case, too, an impression is mentioned: {Hebrew Ref} 247 "For he was destined to be a Levite and not a kohein (priest) and I had planned that the priesthood would descend from you. But now this will not be so, but, rather, he will be a kohein and you a Levite." As it is said:248 "And the descendants of Moshe, the man of G-d will be attributed to the Tribe of Leivi."249

Behold he is setting out to meet you---250

---when you set out to go to Egypt.

And when he sees you he will rejoice in his heart.

"It is not as you think that he will resent you for your having reached a high position." As a result of this, Aharon merited the adornment of the choshen251 which is placed over the heart.252 253

Verse 16: He will speak to the people for you.254

[ {Hebrew Ref} here means:] "For you will he speak to the people." This is an indication that wherever {Hebrew Ref} are preceded by the verb {Hebrew Ref} (speaking), they all have the meaning of {Hebrew Ref} (for).255

Will be your spokesman (lit. mouth).

[ {Hebrew Ref} here, means:] "as a spokesman, since you have a speech impediment."

[His] master

[ {Hebrew Ref} , here, means:] a master and a superior.

Verse 18: And returned to Yeser, his father-in-law---

---in order to obtain permission, for he had sworn to him.256 [His father, in-law] had seven names: Reuel, Yeser, Yisro, Keini, Chovev, Chever, and Putiel.257

Verse 19: For they have died---all the men.

Who were they (these men)? Dasan and Aviram.258 [Actually,] they were still alive, but had become paupers and a poor person is considered as if dead.259

The donkey.260

[Meaning:] the donkey designated for this. This is the same donkey that Avraham saddled at the binding of Yitzchok,261 and the same one upon which the King Moshiach is destined to reveal himself, as it is said:262 ["The king will come to you] humble and riding on a donkey."263

And he returned to the land of Egypt. Moshe took the rod264

"Earlier" or "later"265 are not exact in Scripture.

Verse 21: On your way back to Egypt.

"Know, that your going is on the condition that you are strong in [carrying out] My mission, by doing all My wonders before Pharaoh without fear of him."

That I have placed in your hand.266

This does not refer to the three signs mentioned above,267 for, those, He did not command him to do before Pharaoh, but rather, before the Israelites so that they may believe him; and we do not find that he did them before him. But [this refers to] "the wonders (i.e., the plagues) which I shall, in the future, place in your hand in Egypt." As it is said:268 "When Pharaoh speaks to you, etc."269 Do not wonder as to why it is written: {Hebrew Ref} ---that I have placed (past tense) because it should be understood thus: "When you speak with him, I will have already placed them in your hand."

Verse 22: You will say to Pharaoh.

"When you hear that his heart is hardened and he refuses to send [the people away], tell him thus:

[Yisrael] is my son, my firstborn.

[ {Hebrew Ref} , here means:] of greatness as in: "I will also make him great."270 This is its plain meaning.271 But, the midrashic explanation is: Here, G-d put His seal on the sale of the birthright which Yaakov had bought from Eisov.272

Verse 23: "And I have said to you---

as a messenger of G-d, 'Send My son out, etc.' "

Behold, I will slay, etc.

This will be the last plague [Yet, G-d] warns him with this first ---because it is the most severe. This273 is what is meant regarding Iyov: "For G-d is powerful in His might," therefore, "Who is a teacher like Him,"274 [the explanation being:] A human being, who seeks to take revenge from his fellow-man, is secretive about it so that the other will not seek to escape. But, G-d "is powerful in His might" and there is no possible escape from His Hand, unless he returns to Him (repents). Therefore He teaches him and warns him to repent.

Verse 24: When he was along the way, in the inn.

Moshe.

And wanted to kill him.

I.e., the angel275 [wanted to kill] Moshe because he did not circumcise his son, Eliezer, and because he was negligent276 he deserved the punishment of death. The Beraisa taught: [however,] Rabbi Yosi said: G-d forbid! [Actually,] he was not negligent, but, he thought: "If I circumcise him and set out on a journey, the child's life will be in danger for three days. [However,] I might circumcise him and wait three days, [but,] G-d has commanded me, "Go! Return to Egypt."277 Then, why was he punished? Because his first concern was his lodging. Maseches Nedarim:278 279 The angel turned into a kind of snake and swallowed him (Moshe) from his head to his thigh [and spit him out] and then again swallowed him from his feet to that place (the membrum). Zipporah understood that this was on account of [delaying] the circumcision.

Verse 25: And threw it at his feet.280

I.e., She threw it at Moshe's feet281

saying,

regarding her son---

"You are a bridegroom of blood to me."

I.e., "You were to have caused my bridegroom to be slain on account of you; you would thus have been my husband's killer."

Verse 26: He withdrew.

The angel [withdrew] from him.

Then---

she understood that on account of [delaying] the circumcision, he had come to kill him,282

[and] she said, "Bridegroom of blood because of the circumcision."

[Meaning:] My bridegroom would have been killed283 on account of [delaying] the circumcision.

Because of the circumcision.

[ {Hebrew Ref} means:] on account of the circumcision. [ {Hebrew Ref} ] is a noun, and the letter lamed serves as a prefix meaning: regarding, as in: "And Pharaoh said ( {Hebrew Ref} ) regarding the B'nei Yisrael."284 However, Onkelos translates {Hebrew Ref} (blood) as referring to the blood of the circumcision.


Chapter 05 - Rashi

Verse 1: Afterwards Moshe and Aharon went, etc.285

But the elders slipped away one by one from behind Moshe and Aharon, until they had all slipped away before they reached the palace, for they were afraid to go. They received their retribution at Sinai: "Moshe, alone, drew near to Ad-noy but they (the elders) did not draw near."286 [for] He (G-d) made them turn back.287

Verse 3: Lest He strike us.288

Actually, they should have said, "Lest He strike you," but, they showed respect to the king.289 The term {Hebrew Ref} (" {Hebrew Ref} ") denotes an occurrence of death.

Verse 4: Are you distracting the people from their work.

I.e., "why are you disengaging and distancing them from their work, for they might listen to you and have thoughts of resting from the work." Similarly "( {Hebrew Ref} ) Distance yourself from it, do not pass by it,"290 [ {Hebrew Ref} meaning:] keep it at a distance. Similarly: "( {Hebrew Ref} ) You will keep away from my advice."291 [or:] {Hebrew Ref} ---"for it has distanced itself,"292 [ {Hebrew Ref} : meaning] "It has distanced itself and became repulsive."

Get back to your burdens.

[Meaning:] get back to your chores which you need to do in your homes. But the slave labor of Egypt was not [decreed] upon the Tribe of Leivi. You can know this by the fact that Moshe and Aharon came and went without permission.

Verse 5: Behold, the people of the land are now many293

upon whom rests the responsibility of working and you are stopping them from their burden. This results in a great loss [to the economy].

Verse 6: The task masters.294

They were Egyptians while the officers were Israelites. The {Hebrew Ref} was in charge of several officers while the {Hebrew Ref} was in charge of controlling the workers.

Verse 7: Straw.

Estoble [in Old French]---stubble. They would knead it together with the clay.

Bricks.

Tiules, in Old French---tiles which are made of clay and are dried in the sun. Some are burnt out in a furnace.

As before.

[ {Hebrew Ref} ---lit. as yesterday and the day before means:] "as you had been doing till now."

Gather.

[ {Hebrew Ref} is the same as:] {Hebrew Ref} --- gather.

Verse 8: The quota of bricks.

[ {Hebrew Ref} means:] "the total number of bricks that each one made per day when the straw was distributed to them, that same quota is to be required of them, even now, so that their work will become more difficult.

For [they are] lazy.

[I.e., "They have become disengaged] from their work. Therefore, their attention has turned towards idleness and they cry out, saying: 'Let us go, etc.' "

[The word] {Hebrew Ref} .

[The words:] " {Hebrew Ref} ,"295 "and by him ( {Hebrew Ref} ) deeds are counted,"296 [and] "the money ( {Hebrew Ref} ) that was counted"297 are all terms denoting taking a count. [The word] {Hebrew Ref} [means:] The work has become loose ( {Hebrew Ref} ) in their hand, and neglected by them and they have become loosened from it retreit, in Old French---loosened.

Verse 9: Let them not talk about false ideas.

Let them not constantly think about and talk about nonsensical ideas, saying: "Let us go and sacrifice." Similar to this is: "( {Hebrew Ref} ) I will speak of Your Laws constantly."298 [The words:] {Hebrew Ref} 299 are translated by Onkelos as: {Hebrew Ref} ---"[an example and a topic of] talk. " {Hebrew Ref} 300---and he related [is translated:] {Hebrew Ref} . It is impossible to say that {Hebrew Ref} has the same meaning as: "G-d ( {Hebrew Ref} ) turned to Hevel, etc. but, to Kayin and his gift ( {Hebrew Ref} ) He did not turn," 301 and, therefore {Hebrew Ref} would mean: "Do not turn," for if this were so, the Torah should have written: "And do not turn ( {Hebrew Ref} ) to false ideas"302 or {Hebrew Ref} [instead of {Hebrew Ref} ], because this is the form of them all:303 [such as:] "( {Hebrew Ref} ) Man shall turn to his Maker;"304 [or:] "( {Hebrew Ref} ) He shall not turn to the altars."305 "( {Hebrew Ref} ) They do not turn to the Holy One of Israel"306 Never have I found the prefix {Hebrew Ref} following them (i.e., {Hebrew Ref} in the sense of turn). But after words meaning speaking in the sense of being involved in speaking of something, it is appropriate to use the prefix {Hebrew Ref} . E.g., "Those who have a discussion ( {Hebrew Ref} ) about you"307 [or:] "Miriam and Aharon spoke ( {Hebrew Ref} ) about Moshe"308 [or:] "The angel who spoke ( {Hebrew Ref} ) about me"309 [or:] "to speak ( {Hebrew Ref} ) about them"310 [or:] "I will speak ( {Hebrew Ref} ) of Your testimonies."311 Here, too, {Hebrew Ref} [means]: "Let them not talk about useless, nonsensical things."

Verse 11: You [must] go get your own straw.

"And you must go with zeal---

but [your workload] must not be reduced---

by any amount from the total number of bricks that you had been making per day, when straw was given to you, already prepared, from the king's warehouse."

Verse 12: To gather grain-chaff for straw.

[ {Hebrew Ref} means:] to collect a gathering, to put together a collection [ {Hebrew Ref} meaning:] for the purpose of the straw for the clay.

Kash---

is a term meaning: gathering.312 It is because it is something which disperses and requires ( {Hebrew Ref} ) gathering, [straw] is referred to as {Hebrew Ref} in other places.

Verse 13: Pressured.

[ {Hebrew Ref} does not mean hurried, but rather] pressured.

Daily work.

[I.e.] "Complete each day's quota on time as you did when the straw was already prepared."

Verse 14: The officers of the B'nei Yisrael were beaten.

The officers were Israelites and they took pity on their fellow-men and did not pressure them and when they tallied the bricks for the taskmasters, who were Egyptians and they fell short of the quota, they [the Egyptians] would beat them (the officers) for not pressuring the workers. It is for this reason that these officers merited to become [members of] the Sanhedrin and some of the holy spirit which was on Moshe was set apart and put on them. As it is said: "Gather to me seventy men of the Elders of Israel"313 i.e., "of those about whom you know of the good that they did in Egypt, for they are the elders of the people and its officers."314

The officers of the B'nei Yisrael were beaten.

[Those officers] that Pharaoh's taskmasters appointed to be officers over them (the B'nei Yisrael).

And were told, "Why, etc.?"315

Why were they beaten? Because they would say to them, "Why have you not completed neither yesterday, nor today the quota that has been set upon you to make bricks, [ {Hebrew Ref} ] as you did the 'third yesterday' " which is the day before yesterday which was when the straw was given to them.

[The word] {Hebrew Ref} ---

grammatically means: they were recipients of an act,316 [i.e.] they were beaten by others. The taskmasters beat them.

Verse 16: And yet we are told to make bricks.317

[I.e.] the taskmasters tell us, "Make bricks to equal the earlier amount."318

And it is a sin for your people.

If {Hebrew Ref} had been vocalized with a patach ( {Hebrew Ref} ), I would have said that it is in the construct state [and it would have meant:] "And this thing is the sin of your people." But now that it is a kametz ( {Hebrew Ref} ), it is an [independent] noun and this is its meaning: "and this thing brings sin to your people," as if it were written: " {Hebrew Ref} "319 "It will be a sin to your people" as in320 {Hebrew Ref} ---"when they came to Beis Lechem"321 which is the same as {Hebrew Ref} ---to Beis Lechem, and there are many such instances.

Verse 18: Quota of bricks.

[ {Hebrew Ref} means:] the number of bricks. Similarly: "The money ( {Hebrew Ref} )"322---that was counted--- as is mentioned in that narrative: "They wrapped it and counted the money."323

Verse 19: The officers of the B'nei Yisrael realized.

that their fellow men who were ruled by them.

Bad position.

They saw them in the bad and oppressive state which came upon them when they had to increase their work-load when they were told "Do not diminish, etc."

Verse 20: They met.324

Some of the B'nei Yisrael [met] Moshe and Aharon, etc. However, our Sages explained [that] wherever {Hebrew Ref} ---quarreling or {Hebrew Ref} ---standing [appear] it is a reference to Doson and Aviram for it is said about them: "They went out ( {Hebrew Ref} ) standing."325

Verse 22: "Why have You brought harm to this people?"326

[Moshe meant:] "Should You say, 'what concern is this of yours?'327 I am complaining that You sent me."328 329

Verse 23: He has done harm [to]

{Hebrew Ref} is in the hiphil (causative) form, [i.e.] "he has caused an increase of harm upon them." Onkelos translates [ {Hebrew Ref} ]: {Hebrew Ref} --- he has mistreated.


Chapter 06 - Rashi

Verse 1: Now you will see, etc.

"You have questioned My ways, not as Avraham, to whom I said, 'for through Yitzchok will you have descendants,'330 and, afterwards, I said to him, 'Bring him up as an olah sacrifice,'331 yet, he did not question My ways. Therefore: "Now you will see. Only that which will be done to Pharaoh will you see, but not which will be done to the kings of the seven nations when I will bring them (Yisrael) to the land.332 333

For by [My] strong hand he will let them go.

[Meaning:] "Due to My strong hand334 which will overpower Pharaoh will he let them go.

And by a strong hand he will drive them from his land.

He will drive them out against their will so that they will not have a chance to prepare provisions [for the journey]. And so it is said: "The Egyptians pressed the people" ---to hurry and send them away.335


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