Shemos
Book 2: Exodus


BESHALACH - NOTES ON RASHI COMMENTARY


Chapter 13 - Text Notes

1 Below, 32, 34.

2 Mishlei 6, 22.

3 Mechilta.

4 Bamidbar 14, 45.

5 Ibid 4.

6 Mechilta.

7 See Rashi Bereishis 6, 6 {Hebrew Ref} .

8 {Hebrew Ref} according to some means "the Reed Sea Desert," i.e., the name of the desert. See Targum Yonasan and Ibn Ezra. Rashi, however, translates it like Onkelos, viz., {Hebrew Ref} ---"by way of the desert"--- {Hebrew Ref} ---"to the Reed Sea."

9 Above, 2, 3.

10 Yeshaiyahu 19, 6.

11 I.e., to prepare the reader for a difficulty he may encounter later.

12 Yehoshua 1, 14.

13 There were many B'nei Yisrael who had no desire to leave Egypt and, so that the Egyptians not witness their demise, they died during the plague of darkness. (Mechilta)

14 Why the repetitive {Hebrew Ref} ?

15 Mechilta.

16 But he knew that his brothers would not be able to do this (see previous Rashi). Then he must have meant that his bones be carried up by his brothers' children and he should have said it in the third person. "And then they must carry up my bones with them!" (S.H., B.Y.)

17 I.e., with your bones. Hence, the second person.

18 Mechilta.

19 Nechemyah 9, 19. Whereby, when the {Hebrew Ref} is dropped, the {Hebrew Ref} receives the vowel of the {Hebrew Ref} .

20 Devarim 1, 33.

21 {Hebrew Ref} , being in the {Hebrew Ref} (causative) form, denotes the causing of someone else to do. Thus, G-d leads them through an agent, viz., the cloud pillar.

22 Thus, when it states: {Hebrew Ref} ---"G-d (Himself) went before them," it means that G-d, Himself, led the cloud which, in turn, led them.

23 {Hebrew Ref} , (rather than {Hebrew Ref} ) is in the {Hebrew Ref} (causative) form. Therefore, it refers to G-d. Had it said {Hebrew Ref} it would be in the {Hebrew Ref} form and would mean: "the cloud was not removed."

24 Shabbos 23b.


Chapter 14 - Text Notes

25 Next verse.

26 {Hebrew Ref} being a contraction of {Hebrew Ref} (mouth) and {Hebrew Ref} (enclosed); so called because no slave could ever escape from there. (S.C.)

27 {Hebrew Ref} literally meaning: the mouth of {Hebrew Ref} ---freedom.

28 Mechilta.

29 Were not all the Egyptian gods destroyed (See above, 12, 12)? (S.C.)

30 Thereby encouraging the Egyptians to give chase and, ultimately, be destroyed.

31 Iyov 12, 23.

32 Mechilta.

33 The {Hebrew Ref} prefix usually means to. Here it means of or for (regarding).

34 V. 14.

35 Bereishis 20, 13.

36 Iyov 28, 11.

37 Ibid., 38, 16.

38 Tehillim 84, 7.

39 Yechezkel 38, 22-23.

40 Tehillim 76, 2-4.

41 Ibid, 9, 17.

42 Mechilta.

43 Ibid.

44 Is it not obvious that they obeyed the word of G-d? (S.C.)

45 I.e., Moshe.

46 Ibid.

47 Pharaoh himself sent them away. Why did he need to be told? (S.C.)

48 Mizrachi and Gur Aryeh ask: On the third day the B'nei Yisrael actually travelled back towards Egypt. Why, then, did the officials think that they were not returning? Gur Aryeh answers: On the morning of the fourth day the officials saw them setting up camp and realized that they had no intentions of returning.

49 The Song of Praise at the crossing of the Reed Sea.

50 Mechilta.

51 Above, 12, 31.

52 Above, 10, 7.

53 Mechilta.

54 Why is the harnessing of his chariot significant? (G.A.)

55 To encourage and exhort the others. (Mechilta)

56 V. 10

57 Below, 15, 9.

58 Mechilta.

59 Why not in the plural form.

60 That were needed for the chariots.

61 Above, 9, 6.

62 Above, 10, 26. Leaving no animals for the Egyptians.

63 Who believed Moshe, when he foretold of the plague of {Hebrew Ref} ---hailstones, and took in their animals from the field. See above, 9, 20.

64 Because, ultimately, he will turn against you, as did the righteous of the Egyptians.

65 Mechilta.

66 Should not the hardening of Pharaoh's heart have been mentioned before the harnessing of his chariot of the previous verse?! (R.M.)

67 He remained in doubt even after having harnessed his chariot.

68 Mechilta.

69 They did not leave surreptitiously, but openly and courageously.

70 Mechilta.

71 {Hebrew Ref} is singular; why not {Hebrew Ref} --- "they were coming," as {Hebrew Ref} and {Hebrew Ref} in the previous verse?

72 Hence the singular.

73 Ibid.

74 {Hebrew Ref} ---after them, referring to the Egyptians.

75 Tanchuma 13, Sh. Rab. 21, 5.

76 Bereishis 19, 27, referring to the place where Avraham stood praying that Sodom not be destroyed.

77 Ibid., 24, 63.

78 Ibid., 28, 11. Rashi ibid., {Hebrew Ref} .

79 Mechilta, Tanchuma 9.

80 {Hebrew Ref} means: Are there not. Thus {Hebrew Ref} would mean: Are there not not--- double negative. (G.A.)

81 "Due to a lack of graves."

82 Above, 5, 21. Whereby some of the B'nei Yisrael complained regarding Moshe and Aharon's efforts to get Pharaoh to let the B'nei Yisrael go.

83 Mechilta.

84 Rashi refers to what we call a {Hebrew Ref} as {Hebrew Ref} , i.e., had the word been {Hebrew Ref} it would have been a contraction of {Hebrew Ref} --- than our death.

85 Or what some refer to as {Hebrew Ref}

86 Below, 16, 3.

87 II Shmuel 19, 1. David's lament upon hearing of Avshalom's death.

88 Tzefaniah 3, 8.

89 II Divrei Hayomim 18, 26.

90 Whereas {Hebrew Ref} would mean: my arising, my death.

91 But they saw the Egyptians many times more than just "this day!"

92 I.e., This is the final day that you will see them.

93 In effect there are two separate statements contained in: {Hebrew Ref} : 1. This, that you see them now, is only for today. 2. A command: never see them again! (S.C.)

94 Below, V. 25.

95 Iyov 13, 8.

96 Bereishis 24, 7.

97 Shoftim 1, 31.

98 1. But there is no mention, earlier, of Moshe's having cried out! 2. Is it not appropriate to pray at a time of great danger?!

99 The word {Hebrew Ref} seems superfluous. It would have been sufficient to say {Hebrew Ref} ---"Why do you cry out?" {Hebrew Ref} is, therefore, separated from {Hebrew Ref} . Also, the {Hebrew Ref} -note under {Hebrew Ref} indicates a break between {Hebrew Ref} and {Hebrew Ref} .

100 Yeshaiyahu 54, 11. (S.C.)

101 I.e., G-d was telling Moshe that there is no need for him to plead for Israel because their rescue from danger has already been prepared.

102 Mechilta.

103 Should not the command that they move on follow the next verse, where Moshe is told to split the sea?!

104 I.e., they must show their trust in me by moving on and, in that merit, the sea will split for them. Hence, the order of verses 16 and 17. (S.C.)

105 Mechilta.

106 Summary of Rashi on v. 19: {Hebrew Ref} and {Hebrew Ref} are described here as two separate events. First, upon the arrival of the pursuing Egyptians, the angel of G-d went from the head of the Israelites to their rear to protect them from the Egyptians. Later, towards evening, when the pillar of fire would take over for the night, the pillar of cloud went from the front, to the rear of the Israelites in order to block the great illumination of the pillar of fire from the Egyptians. (S.C.)

107 Mechilta.

108 To protect the son from the danger in front.

109 Hoshea 11, 3.

110 Mechilta.

111 Yirmiyahu 18, 17.

112 Hoshea 13, 15.

113 Yechezkel 27, 26.

114 Yeshaiyahu 27, 8.

115 Mechilta.

116 Why not {Hebrew Ref} ---"The sea was divided"---in the singular. (S.C.)

117 This happened so that the miracle of {Hebrew Ref} would be known everywhere in the world (Tz. L., Shach).

118 Sh. Rab. 21, 6.

119 {Hebrew Ref} is singular. Should it not have said {Hebrew Ref} ---"all the horses of Pharaoh"?!

120 Mechilta.

121 Berachos 3a.

122 {Hebrew Ref} being the same as {Hebrew Ref} ---a watch.

123 See Onkelos Bamidbar 1, 53.

124 See Rashi Bereishis 18, 16 {Hebrew Ref} .

125 Bamidbar 23, 14.

126 {Hebrew Ref} means: He intended to harm them through [by means of] the pillars of cloud and fire. How were the pillars used for this purpose?

127 After the sea floor had completely dried up for the benefit of the B'nei Yisrael, the pillar of cloud turned the sea floor into a quagmire for the Egyptians. (S.C.)

128 Mechilta.

129 S.C. Other translations of {Hebrew Ref} are: their flags and banners (Berliner); Their officers (Sechel Tov).

130 I Shmuel 7, 10.

131 Mechilta.

132 Onkelos explains {Hebrew Ref} as referring to the Egyptians, viz., the Egyptians drove their chariots with great difficulty. Ibn Ezra agrees with Onkelos. Rashi, however, explains {Hebrew Ref} as referring to G-d, viz., G-d moved them heavily and harshly.

133 So, too, were they treated.

134 Above, 9, 34.

135 Mechilta.

136 Mechilta.

137 When the waters split to allow the B'nei Yisrael to cross.

138 The word {Hebrew Ref} , means to turn.

139 One does not flee toward something---one flees from something! (M., B.Y.)

140 Mechilta.

141 {Hebrew Ref} ---without the prefix {Hebrew Ref} , would have sufficed.

142 Below, 27, 3.

143 Ibid., 19.

144 Bamidbar 4, 32.

145 1. If the Egyptians drowned in the sea how did Yisrael see them? (S.C.) 2. According to Ibn Ezra {Hebrew Ref} ---on the seashore refers to the B'nei Yisrael, i.e., the B'nei Yisrael, who were on the seashore, saw the Egyptian die. Rashi disagrees.

146 Mechilta, Pesachim 118b.

147 {Hebrew Ref} can mean: 1) power, 2) possession, 3) location. (G.A., B.Y.)


Chapter 15 - Text Notes

148 {Hebrew Ref} , "then," denotes the past, whereas {Hebrew Ref} is in the future tense. It should therefore have said {Hebrew Ref} . Onkelos, Ibn Ezra, Ramban, et al. translate it simply in the past tense. Rashi disagrees.

149 Hence {Hebrew Ref} means: "Then he was inspired to sing."

150 Yehoshua 10, 12.

151 I Melachim 7, 8.

152 The fact that the verse later tells us that he did so indicates that {Hebrew Ref} refers to the inspiration to do so. (S.)

153 I.e., {Hebrew Ref} , quoted earlier.

154 Where G-d threw huge stones on the Givonites, {Hebrew Ref} ---then his heart told him, {Hebrew Ref} ---that he should speak.

155 Yehoshua 10, 12.

156 Bamidbar 21, 17.

157 Thus they are now told to sing, though it says earlier {Hebrew Ref} , thereby showing that {Hebrew Ref} means: "Then their heart told then to sing."

158 I Melachim 11, 7.

159 And not the actual deed.

160 I.e., from the use of {Hebrew Ref} in the future tense.

161 That Moshe will be resurrected with the B'nei Yisrael and, at that time, sing a song of praise to G-d. (Sanhedrin 91, Mechilta).

162 [I.e.,] {Hebrew Ref} .

163 Iyov 1, 5.

164 Bamidbar 9, 20.

165 Ibid., 18.

166 For the present is the meeting point between the past and the future. (R.Y.H.)

167 I.e., in terms of continuous actions.

168 {Hebrew Ref} seems repetitious. Rashi gives three explanations.

169 I.e., {Hebrew Ref} ---He is exalted above the exalted.

170 Yeshaiyahu 12, 5.

171 To express the superhuman acts of G-d.

172 V. 2.

173 V. 3.

174 {Hebrew Ref} refers back to {Hebrew Ref} and conveys the idea that: {Hebrew Ref} ---I may sing to G-d without concern that I may be exaggerating because {Hebrew Ref} .

175 Mechilta.

176 Ibid.

177 Daniel 3, 21.

178 {Hebrew Ref} is derived from {Hebrew Ref} ---heights.

179 Iyov 38, 6.

180 Mechilta.

181 The suffix {Hebrew Ref} being in the first---person ---possessive, the same as {Hebrew Ref} ---my might.

182 I.e., as if it had been written with the suffix {Hebrew Ref} .

183 I.e., The kametz under the first letter of " {Hebrew Ref} ."

184 Yirmiyahu 16, 19. "G-d is my strength and my hope".

185 Tehillim 59, 10 "Because of his strength, for Your help I will wait.

186 Rashi refers to a {Hebrew Ref} as {Hebrew Ref} (See Rashi below, 22, 19 {Hebrew Ref} ). Someone later inserted {Hebrew Ref} in the Rashi text to help us out. (B.R.)

187 In other words: only when the middle letter is a {Hebrew Ref} , is it possible for the vowel of the first letter to be something other than a {Hebrew Ref} ( {Hebrew Ref} ), e.g., {Hebrew Ref} . But, when there is no {Hebrew Ref} , then the vowel under the first letter must be a {Hebrew Ref} ( {Hebrew Ref} ).

188 Yeshiayahu 14, 25 (His yoke will be removed).

189 Above, 14, 7 "and commanders over all of them".

190 {Hebrew Ref} "

191 {Hebrew Ref} .

192 Thus, according to Onkelos who translates {Hebrew Ref} as "my strength," it should have read " {Hebrew Ref} ."

193 I.e., the three expressions of {Hebrew Ref} .

194 I.e., according to Onkelos who translates it as "my praise," it should have read {Hebrew Ref} .

195 I.e., according to Onkelos why is praise the cause of the deliverance? (B.R., S.C.)

196 I.e., a noun without any suffix; the letter {Hebrew Ref} is part of the root-word.

197 Tehillim 123, 1.

198 Ovadiah 3.

199 Devarim 33, 16.

200 Unlike Onkelos who explains {Hebrew Ref} as two separate statements: 1) {Hebrew Ref} ---"The awesomeness of G-d is my strength and my praise." 2) {Hebrew Ref} ---"He thought, and that was my deliverance," Rashi explains it as one statement.

201 I.e., the {Hebrew Ref} of {Hebrew Ref} .

202 Shoftim 5, 23.

203 Yeshaiyahu 9, 18.

204 Koheles 3, 18. Thus we have three examples of {Hebrew Ref} type words where the {Hebrew Ref} becomes a {Hebrew Ref} in the construct state: 1. {Hebrew Ref} = {Hebrew Ref} , 2. {Hebrew Ref} = {Hebrew Ref} , 3. {Hebrew Ref} = {Hebrew Ref} .

205 Vayikra 25, 4 "You shall not prune."

206 Yeshaiyahu 25, 5.

207 According to Onkelos.

208 I Melachim 6, 5.

209 So, too, in our case it says {Hebrew Ref} instead of {Hebrew Ref} .

210 I Melachim 12, 17; II Divrei Hayomim 10, 17.

211 Bamidbar 14, 16.

212 Ibid 36-37.

213 Above, 9, 21.

214 {Hebrew Ref} --- this conveys something present and obvious to the speaker.

215 Their prophetic vision was so clear and obvious that they could experience that ultimate hidden mystery with their senses. Hence {Hebrew Ref} --- "This is my G-d," {Hebrew Ref} --- "and I will exalt Him."

216 Mechilta.

217 A dwelling place. Hence {Hebrew Ref} means: "I will build for Him: a dwelling place."

218 Yeshaiyahu 33, 20

219 Ibid., 65, 10.

220 Shir Hashirim 5, 9 "Why do you give your lives for Him? You are beautiful and strong. Come and assimilate with us."

221 Ibid., 5, 10 This is Israel's response to the verse just quoted.

222 Mechilta.

223 The {Hebrew Ref} of {Hebrew Ref} also applies here, viz., {Hebrew Ref} ---"This is the G-d of my father."

224 I.e., "I am not the first to proclaim G-d holy."

225 Mechilta.

226 Ruth 1, 3.

227 Obviously, {Hebrew Ref} should be omitted from Rashi's list here for often Onkelos renders it {Hebrew Ref} or {Hebrew Ref} --- man or person. Earlier prints of Rashi actually list only {Hebrew Ref} and: {Hebrew Ref} . (Y.H.)

228 I Melachim 2, 2.

229 What connection is there between His Name and war?

230 I Shmuel 17, 45.

231 Mechilta.

232 Below, 19, 13.

233 "Or he will be hurled down."

234 Vayikra 15, 9.

235 Ibid 23, 3.

236 {Hebrew Ref} cannot mean drowned, for they all drowned and here the reference is only to the elite officers.

237 Tehillim 69, 3.

238 Yirmiyahu 38, 6.

239 Mechilta.

240 In place of {Hebrew Ref} .

241 Devarim 8, 13.

242 In place of {Hebrew Ref} .

243 Tehillim 36, 9.

244 And are we not talking of an event in the past?!

245 Rashi thereby joins the end of the previous verse with the beginning of this one. (S.)

246 Rashi, here, again refers to a {Hebrew Ref} as {Hebrew Ref} . See Rashi above, 14, 12.

247 The Egyptians are variously compared to stone, lead, and straw. Why?

248 V. 10.

249 V. 7.

250 They sank slowly, suffering less.

251 They sank straight down.

252 Mechilta.

253 The right hand represents reward, the left, punishment.

254 Ibid.

255 Mechilta.

256 This is a continuation of the previous Rashi that the two words {Hebrew Ref} represent two right hands. Rashi now offers another explanation.

257 Accordingly the proper explanation of this verse is: "Your right hand which is adorned with power, crushes the enemy." The poetic repetition of {Hebrew Ref} is a common style, as Rashi goes on to cite.

258 Tehillim 92, 10. The meaning here is: "those who are Your enemies will perish."

259 Ibid., 94, 3. The word {Hebrew Ref} being repeated.

260 Ibid 93,3.

261 Ibid 115, 1.

262 Hoshea 2, 23.

263 Shoftim 5, 3.

264 Tehillim 124, 1-2.

265 Shoftim 5, 12.

266 Yeshiayahu 26, 6.

267 Tehillim 135, 12.

268 Eichah 1, 1. {Hebrew Ref} being the same as {Hebrew Ref} .

269 Ibid.

270 Bereishis 31, 39.

271 Should it not have said {Hebrew Ref} , "crushed," in the past tense?!

272 The ongoing present can be expressed in the future form. See Rashi above, v. 1, note 19.

273 Tehillim 83, 3-4.

274 Mechilta.

275 How can G-d be spoken of in these physical terms?!

276 This is metaphorically attributed to G-d.

277 Examples of such metaphors follow.

278 Tehillim 18, 9.

279 Iyov 4, 9.

280 Yeshaiyahu 48, 9.

281 "I will lengthen My breath," therefore, means "I will control My anger."

282 51b. {Hebrew Ref} means: "A female camel with a nose-ring."

283 I.e., that all references in Scripture to, {Hebrew Ref} in the context of anger, refer to the breath that comes from the nostrils.

284 Iyov 30, 30.

285 Thus {Hebrew Ref} , too, denotes heat. (S.C.)

286 Esther 1, 12.

287 " {Hebrew Ref} ---"The water was clever," as if to say that the water wisely gathered itself up to allow the B'nei Yisrael to pass through and then to cover the Egyptians. (S.C.)

288 Shir Hashirim 7, 3.

289 I.e., {Hebrew Ref} ---"flowing water stood like a wall" indicates that {Hebrew Ref} means the water was heaped up.

290 Yeshaiyahu 17, 11.

291 Tehillim 33, 7.

292 {Hebrew Ref} meaning: like a leather water-pouch.

293 {Hebrew Ref} meaning: bringing a thing inside, and then the intent of the words {Hebrew Ref} would be: "He brings in [the water] as if into a leather water-pouch."

294 Yehoshua 3, 13.

295 Ibid., 16.

296 Rashi often refers to a {Hebrew Ref} as a {Hebrew Ref} . See Rashi above, v. 2 {Hebrew Ref} .

297 Tehillim 56, 9.

298 Shoftim 4, 19.

299 Iyov 10, 10.

300 I.e., {Hebrew Ref} ---"heart" is used to denote the very strongest or the very middle.

301 Devarim 4, 11.

302 II Shmuel 18, 14.

303 Pharaoh.

304 Shoftim 1, 15.

305 Bereishis 37, 4.

306 Yirmiyahu 10, 20.

307 Iyov 31, 37.

308 Bereishes 42, 35.

309 Yirmiyahu 48, 12.

310 And if {Hebrew Ref} would denote emptying it would have said: {Hebrew Ref} ---"I will empty my sheath [by withdrawing my sword]."

311 Bereishis 14, 14.

312 Shir Hashirim 1, 3.

313 Yirmiyahu 48, 11.

314 Yechezkel 28, 7.

315 I Shmuel 2, 7.

316 Yeshayahu 40, 24.

317 Tehillim 69, 3.

318 Yechezkel 17, 13.

319 Tehillim 22, 20.

320 Ibid 65, 2. Silence is considered praising You (Rashi ibid.).

321 Yeshiayahu 31, 3.

322 Mechilta.

323 Rashi (above, 14, 30) writes that "the sea expelled them into its shore." However, later they were swallowed up by the earth. (Ramban)

324 Above, 9, 27.

325 Mechilta.

326 They counted the four hundred years from the {Hebrew Ref} which was thirty years before Yitzchok's birth (See Rashi above, 12, 39 {Hebrew Ref} ). (S.C.)

327 I Divrei Hayomim 7, 21. Terror now gripped the Philistines for they anticipated vengeance from the B'nei Yisrael.

328 Mechilta.

329 Mechilta, Yalkut 251. Edom and Moav specifically were jealous at the position attained by the B'nei Yisrael because they share a common ancestry with them; Edom descends from Eisov, a grandson of Avraham and Moav descends from Lot, Avraham's brother's son. (G.A.)

330 Unlike Onkelos who translates it {Hebrew Ref} --- They were broken.

331 Tehillim 65, 11.

332 Mechilta.

333 What is the distinction between {Hebrew Ref} and {Hebrew Ref} ?

334 Yehoshua 2, 10. After the B'nei Yisrael crossed the Yarden (the Jordan River) into Eretz Yisrael, Yehoshua sent Koleiv and Pinchos to spy out Yericho (Jericho) whereupon they came to Rachav's house and she said to them: {Hebrew Ref} "I know that G-d has given you the land and ( {Hebrew Ref} ) fear of you has befallen us and that all the inhabitants of the land ( {Hebrew Ref} ) have melted away before you. For we have heard that G-d dried up the waters of the Reed Sea before you when you left Egypt, etc." Rachav associated {Hebrew Ref} with hearing of what G-d did for the B'nei Yisrael, thereby indicating Rashi's point that {Hebrew Ref} is fear of something far away. Secondly, {Hebrew Ref} came true as Rachav expressed it {Hebrew Ref} . (S.)

335 Mechilta.

336 Why twice?!

337 Till they pass over the Anon, (Bamidbar 21, 14-15), till they pass over the Yarden.

338 What praise is there in being "acquired"?

339 Moshe excludes himself!

340 Mechilta, Bava Basra 119b.

341 The simple Hebrew word for place is {Hebrew Ref} . The use here of {Hebrew Ref} alludes to an additional idea of {Hebrew Ref} ---lined up exactly.

342 Mechilta.

343 An intonation symbolized by zakef gadol indicating a pause before the next word.

344 Yeshaiyahu 48, 13.

345 The following verse.

346 Mechilta.

347 Rashi's version is different from ours, for our chumashim have it {Hebrew Ref} . (G.A.)

348 Yirmiyahu 29, 23.

349 Another explanation of this Rashi: Rashi is not discussing the {Hebrew Ref} but, rather, the {Hebrew Ref} of {Hebrew Ref} here and of {Hebrew Ref} in Yirmiyahu. When Rashi says that here the vowel is a patach, he actually means a patach koton, or, as we call it, a {Hebrew Ref} and when he says that in Yirmiyahu the {Hebrew Ref} has a komatz, he means a komatz koton, or as we call it' a {Hebrew Ref} (S.C.).

350 Unlike Ibn Ezra, who considers this verse as part of the Shirah, Rashi agrees with most Rishonim (Rashban, Ramban, et al.) that this verse reverts to the narrative and is not part of the Shirah (See Rambam, Hilchos Sefer Torah, Chapt. 8.). Rashi either means that this verse prefaces the next one, i.e., "when Pharaoh's horse came along with his chariot, etc." [then] "Miriam took the drum in her hand, etc." Or he means that this verse reverts to the beginning of the Shirah. I.e., "Then Moshe and the B'nei Yisrael sang, etc." [This happened] "when Pharaoh's horse, etc.". (S.A.)

351 ". . . who will save Israel."

352 12b.

353 Aharon desperately entreated G-d that Miriam be healed. See Bamidbar 12, 11. See also Rashi Bereishis 34, 25 {Hebrew Ref} .

354 From where did they obtain these drums?

355 Ibid.

356 Thus the rest of this verse. ( {Hebrew Ref} ) is only Miriam's lead-in to the rest of the Shirah. (M.)

357 Mechilta.

358 {Hebrew Ref} is in the {Hebrew Ref} ( causative) form---"He Made them travel." Why not {Hebrew Ref} ---"He travelled?"

359 Shir Hashirim 1, 11.

360 Mechilta, Tanchuma Yoshon 16.

361 As, for example, in our case where the {Hebrew Ref} of {Hebrew Ref} is replaced by a {Hebrew Ref} at the end of {Hebrew Ref} (which, if left as is, would read {Hebrew Ref} ).

362 Thus {Hebrew Ref} (which is comprised of the root {Hebrew Ref} plus the {Hebrew Ref} which replaced the {Hebrew Ref} ) changes to {Hebrew Ref} .

363 Yeshaiyahu 27, 4. {Hebrew Ref} being the root-word with a {Hebrew Ref} as the third root-letter.

364 Esther 1, 12.

365 Vayikra 25, 44.

366 Bereishis 30, 3.

367 Ibid., 2, 7.

368 Iyov 33, 20.

369 Shoftim 4, 5.

370 I Shmuel 7, 17.

371 In the {Hebrew Ref} form.

372 In the {Hebrew Ref} form.

373 Mechilta, Sanhedrin 56b.

374 Mechilta.

375 Each of the four terms of this verse: 1. {Hebrew Ref} 2. {Hebrew Ref} , 3. {Hebrew Ref} , 4. {Hebrew Ref} represents a different aspect of the fulfillment of mitzvos. (G.A.)

376 What are {Hebrew Ref} , as distinguished from {Hebrew Ref} ?

377 Garments that have a mixture of wool and linen.

378 If there will be no sickness what need will there be for a healer?! (S.C.)

379 Mechilta, Sanhedrin 101a.

380 Mishlei 3, 8.

381 Mechilta.

382 Ibid.


Chapter 16 - Text Notes

383 From the 15th of Nissan to the 15th of Iyar there are actually 31 days, which would require sixty-two meals (i.e., two meals per day, as is stated Maseches Succah 27a). However, the meal of the night of the 15th of Nissan they ate while still in Egypt and is not included in the number. (S.C.)

384 87b.

385 On that day (the 15th) they had food. What, then, was their complaint? (See previous Rashi.).

386 I.e., their complaining was not due to hunger but out of concern for the next day's meal! (B.Y.)

387 Bamidbar 14, 2.

388 Mechilta.

389 How will the manna serve as a test for B'nei Yisrael?

390 I.e., the manna.

391 This also explains why the manna was sent to them daily and was not given to them periodically in amounts that would last them for a longer perio.d (S.A.)

392 The problem confronting Rashi: {Hebrew Ref} ---"When they prepare what they bring home"--- ought to follow {Hebrew Ref} ---"and it will be twice as much as what they usually gather," for the preparation of the food obviously follows its gathering. (B.Y.)

393 Thus {Hebrew Ref} and {Hebrew Ref} are in the proper order because it was only after they began preparing the food that they realized that they had twice as much. (B.Y.)

394 V. 22. See Rashi ibid.

395 V. 29.

396 Summary: According to Rashi's first explanation, the B'nei Yisrael were commanded to gather double the usual amount on Fridays. According to the second, they did exactly the same on Fridays as every day, but, upon bringing it home, they found twice as much as they had gathered. (B.Y.)

397 V. 3.

398 V. 10, which deals with events of that very day. Thus, {Hebrew Ref} , which refers to the following day, deals with another appearance of the glory of G-d. (S.C.)

399 This can be learned from {Hebrew Ref} ---In the morning you will see the glory (i.e., the bright countenance) of G-d, but not this evening.

400 For a person can live without meat. Also, they had much cattle to supply them with meat. (S.C.)

401 Mechilta, Yoma 75b. See Rashi V. 8.

402 See above, 12, 38.

403 Rather than to do oneself, i.e., "to complain."

404 The dagesh inside the letter {Hebrew Ref} .

405 Below, 17, 3.

406 Bamidbar 14, 36.

407 Mechilta, Yoma 75b.

408 Yoma 75b.

409 Bamidbar 11, 9. The verse there continues: {Hebrew Ref} [ {Hebrew Ref} ]---"when the dew descended upon the camp at night, the manna then descended on it." This implies that the dew was beneath the manna!

410 Yoma 75b.

411 Bava Metzia Chapt. 1, Mishnah 8.

412 Bereishis 30, 37. Summary: Rashi gives three meanings for {Hebrew Ref} : 1. uncovered, 2. boxed, 3. peel or flake. Interestingly, though Rashi states that he has not found this word in Scripture as having the meaning of uncovered, he himself explains {Hebrew Ref} (Bereishis 30, 37) as "the uncovered white!" See S.A.

413 Yeshaiyahu 27, 9.

414 I.e., the mitzvah of covering the blood with earth when slaughtering [kosher] wild animals and fowl.

415 Chullin 88b.

416 {Hebrew Ref} is only used to describe its fineness, not its color. (S.C.)

417 Unlike others who translate {Hebrew Ref} ---what is it? See Rashbam, Chizkuni, etc.

418 Daniel 1, 5.

419 Rashi does not imply that they transgressed the command to take an omer per person, for the verse explicitly says: {Hebrew Ref} ---The B'nei Yisrael did so. Rashi means that they paid no attention to the exact amount that they gathered and, miraculously, everyone ultimately had an omer per person (S.C. B.Y.). See Ibn Ezra for another explanation of {Hebrew Ref} .

420 Sh. Rab. 28, 10.

421 Below, v. 24. Putrid is mentioned before wormy.

422 Mechilta. See Ramban.

423 And not that which they had gathered (S.C.). See Onkelos.

424 Mechilta.

425 67b. {Hebrew Ref} ---"When he wanted to give it water to drink, it melted."

426 This does not mean that they intentionally gathered twice the norm. (S.C.)

427 Tanchuma Yoshon 24.

428 Above, v. 5.

429 Following verse.

430 Moshe did not say, "This is what I have said to you," indicating that though Moshe had already been told about Shabbos, he had forgotten to transmit this to the B'nei Yisrael. (Rosh Hashanah 10)

431 Below, v. 28.

432 I.e., G-d included Moshe among those who "refuse to keep My commands."

433 Sh. Rab. 25, 10.

434 {Hebrew Ref} often means "to be guarded." Here this is not the case. (G.A.)

435 There are quite a few difficulties in this Rashi presented by the commentaries. Just to cite a few from Gur Aryeh: 1. Moshe had earlier told them (v. 23) "This is what Ad-noy has said, "Tomorrow is a [day of] rest, Ad-noy's holy Shabbos." Then, why did they now ask whether to go out and gather? 2. Once Moshe told them in the morning: "What is in your possession, eat," i.e., "You may not gather," why then did they again ask in the evening? 3. Why were they worried that the manna had ceased? It never came down in the evening. (See G.A., B.Y., S.C.)

436 Mechilta.

437 The prohibition against gathering the manna on Shabbos was already stated in the previous verse, why is it repeated here? (S.C.)

438 As days when no manna will fall.

439 Why was Moshe included? See Rashi v. 22.

440 Bava Kamma 92a.

441 Though Rashi has stated earlier (v. 22) that Moshe was included here because of his error in not apprising the B'nei Yisrael regarding Shabbos as it pertains to the manna, nevertheless G-d waited till now to reprimand him because of the idea expressed in the proverb. (S.C.)

442 Eiruvin 51a. A person is limited to walking no more than two thousand amos beyond the city limits. If he did so, then he must remain within an area of four amos for the rest of the Shabbos. (Eiruvin 48a)

443 Mechilta and ibid.

444 Yoma 75a.

445 Challah 1, 4.

446 What purpose would it serve for future generations?

447 Mechilta.

448 Ibid.

449 More likely that Rashi refers to Targum Yonasan who translates it {Hebrew Ref} ---an earthenware flask.

450 But the mishkon was not yet built and there was no Ark!

451 Some change this to read "the sixteenth" based on Rashi above, v. 1 (B.Y. v. 1. See also S.C.).

452 Yehoshua 5, 12, referring to the day following the first day of Pesach.

453 From which they ate for thirty days.

454 Kiddushin 38a.

455 Devarim 3, 25. The land across the Jordan is considered {Hebrew Ref} --- settled and good for it is better than the land of Sichon and Og, on the eastern side of the Jordan. (Rashi Kiddushin 38a)

456 I.e., {Hebrew Ref} being on the western side of the Jordan (see previous Rashi) and {Hebrew Ref} , being on the eastern side of the Jordan.

457 Enough fell on that day to last them the rest of the month of Adar until the sixteenth of Nissan.

458 After which they were permitted to eat from the grains of the land of Canaan.

459 Yehoshua 5, 11.

460 Kiddushin ibid. See Tosafos ibid., {Hebrew Ref} .

461 Thus an eiphah=432 eggs.

462 I.e., No minchah may be less than an {Hebrew Ref} ---a tenth of an eiphah (or 43.2 eggs).

463 Eiruvin 83b.


Chapter 17 - Text Notes

464 For what purpose?

465 Tanchumah 22.

466 Mechilta.

467 The staff is identified in various ways: 1. {Hebrew Ref} ---the staff of G-d, 2. {Hebrew Ref} ---the staff that turned into a snake. Why here is it identified as the one that struck the river? (L.S.R.)

468 Ibid.

469 Lit. "into the rock."

470 Which would indicate striking just the surface of the rock.

471 Ibid.

472 I.e., {Hebrew Ref} ---"Is Ad-noy among us or not"?

473 Who was still on his father's shoulders.

474 Tanchuma Yisro 3; Sh. Rab. 26, 2.

475 Should he not have said, "Choose for me?"

476 Avos 4, 10.

477 When Eldad and Meidad made disparaging remarks about Moshe. Bamidbar 11.

478 Mechilta, Tanchuma 26.

479 {Hebrew Ref} ---go out, indicates being in an enclosed place.

480 Sh. Rab. 26, 3.

481 See L'vush Ha'orah as to why Rashi now goes to the beginning of the verse.

482 Strong so that they may help Yehoshua in the physical warfare and righteous so that they may help Moshe in the spiritual warfare. (Malbim)

483 To lead the people in prayer. See Shulchan Aruch 566:7 and Mishnah Berurah ibid.

484 Mechilta.

485 This is the first time in the Torah that Chur is mentioned. Who is he? (M.)

486 So that Chur was a well-known personality of that generation. (M.)

487 The Gemara's answer is: This is to tell you that as long as the B'nei Yisrael looked upward toward G-d and subjugated their hearts to Him they would be overpowering. Otherwise, they would weaken.

488 I.e., He appointed Yehoshua to conduct the war; v. 9.

489 Mechilta.

490 Taanis 11a.

491 The singular verb {Hebrew Ref} ---and it was, does not match the plural noun {Hebrew Ref} ---his hands. Rashi, therefore, explains that {Hebrew Ref} refers to Moshe.

492 Tanchumah 28.

493 Did he not do more than weaken them?! He killed them! (S.C.)

494 Giving rise to two questions: 1. If he was able to kill the strong why did he not do so to the weak? 2. The mitzvah for later generations is to wipe Amaleik out completely. Why did Yehoshua not do so? (G.A., B.Y.). Rashi therefore goes on.

495 Tanchumah 28.

496 Yehoshua obviously was not commanded here to wage war against Amaleik for they first did so in the days of Shaul. (B.Y.)

497 Tanchumah 28, Mechilta.

498 It should not be translated: "that I will totally obliterate," thereby implying that this is what should be written in the Book, for that is not what was to be written. Rashi therefore explains that {Hebrew Ref} is a reason, i.e., "Write this (Amaleik's attack on Yisrael) because I will totally obliterate, etc." (R.M.)

499 Not G-d, for G-d's statement ends in verse 14.

500 I.e., He will not appear whole to us. As for G-d Himself, He always remains whole and perfect. (S.C.)

501 Tehillim 9, 7.

502 Amos 1, 11.

503 Not {Hebrew Ref} .

504 Tanchuma Parshas {Hebrew Ref} 11.


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