Shemos
Book 2: Exodus


BESHALACH - RASHI COMMENTARY


Chapter 13 - Rashi

Verse 17: When Pharaoh sent away, etc. El-him did not lead them.

[ {Hebrew Ref} means] He did not lead them, as in: "Go, ( {Hebrew Ref} ) lead the nation!"1 [or] "When you go, ( {Hebrew Ref} ) it will lead you."2

Although it was the shortest route

And it was, therefore, easy to return by that route3 to Egypt. There are many midrashic explanations.

Should they encounter war.

For example the war of: "And the Amaleikites and Canaanites came down, etc."4 Had they travelled a straight route they would [then] have returned [to Egypt]. If, when He led them on a round-about route, they said, "Let us appoint a leader and let us return to Egypt,"5 then had He led them on a straight [route] how much more so [would they have said so].6

[The people] might change their minds.

They might have second thoughts about going out, and set their hearts to return [to Egypt].7

Verse 18: He led [the people] round-about.

[Meaning:] He led them round-about from the direct route to the round-about route.

Reed Sea.8

As if it were written {Hebrew Ref} ---to the Reed Sea. {Hebrew Ref} is a term meaning a marsh in which reeds grow, as in "she put him ( {Hebrew Ref} ) in the reeds."9 [or:] "The flags ( {Hebrew Ref} ) and reeds will wither."10

Armed.

The word {Hebrew Ref} means armed. (Because He took them on a round-about route in the desert, He caused them to go up armed. For had He taken them by way of settled areas they would not have armed themselves with all their needs, but, rather, as one traveling from place to place, whose intention it is to obtain what he needs there. But when he sets out into the wilderness he must prepare for himself all his needs. This verse was written only to make it understandable to the ear---11 so that you not say: during the war against Amaleik and the wars against Sichon and Og, and Midian,--- from where did they have weapons that enabled Israel to defeat them by the sword? ---From an old Rashi manuscript.) Likewise, it is written: "You shall pass by with arms."12 Similarly, Onkelos translates [ {Hebrew Ref} ] {Hebrew Ref} ---armed, as [he translates] "And he armed his servants" by " {Hebrew Ref} ." An alternate explanation of {Hebrew Ref} one of every five went out [of Egypt] and four-fifths died during the three days of darkness.13

Verse 19: He had bound by oath.14

He (Yoseif) made them swear that they will make their children swear. Why did he not bind his sons by oath that they immediately carry him to the land of Canaan, as Yaakov bound [them] by oath? Yoseif said: "I was a ruler in Egypt, and I had sufficient power to do [so], but the Egyptians will not permit my sons to do [so]." He therefore bound them by oath that when they will be redeemed and go out of there, that they carry him [with them].15

And then you must carry up my bones out of here with you.

It was his brothers that he bound by this oath.16 Consequently we learn from this that also the bones of all the brothers [lit. tribes] did they carry up with them as it says: {Hebrew Ref} ---with you17 18

Verse 20: They journeyed from Sukkos.

On the second day, for on the first day they had come from Raamses to Sukkos.

Verse 21: To lead them on the way

[The letter {Hebrew Ref} of {Hebrew Ref} is] vocalized with a patach which is the same as {Hebrew Ref} ,19 similar to: " {Hebrew Ref} the way in which to go"20 {Hebrew Ref} being the same as {Hebrew Ref} --- to show. Here, too, [it means] to lead them by means of an agent.21 And who is this agent? The pillar of cloud. [Though] G-d Himself, in His glory, led it (the cloud) before them,22 nevertheless, He provided the pillar of cloud to lead them by its means for they travelled by means of the pillar of cloud. The pillar of cloud was not for providing light, but, rather, to show them the way.

Verse 22: He did not remove.

[I.e.,] G-d [did not remove]23 the pillar of cloud by day [nor] the pillar of fire at night. This tells us that the pillar of cloud gave way to the pillar of fire and the pillar of fire gave way to the pillar of cloud, that before one would depart the other would arrive.24


Chapter 14 - Rashi

Verse 2: And have them turn back.

They kept moving nearer to Egypt the entire third day in order to mislead Pharaoh so that he might say: "They are lost in the wilderness," as it is said: "Pharaoh said of the B'nei Yisrael, etc."25

And camp before Pi Hachiros

[Pi Hachiros] is Pisom,26 but was now called Pi Hachiros,27 because there they became free men ( {Hebrew Ref} )28 They ( {Hebrew Ref} ) were two high, upright rocks and the valley between them was called {Hebrew Ref} (the mouth of) {Hebrew Ref} (of the rocks).

Facing Ba'al Tzephon.29

It alone was left from all the gods of Egypt, in order to mislead them ---so that they might say that their god was [too] difficult [to defeat].30 It is concerning this that Iyov expressly said, "He causes the nations to err so that he might destroy them."31 32

3: Pharaoh will then say---

---when he will hear that they have turned to go backwards.

Of the B'nei Yisrael.

[ {Hebrew Ref} means] of the B'nei Yisroel.33 Similarly: "G-d will fight {Hebrew Ref} (for you)"34 [or:] "Say ( {Hebrew Ref} ), 'He is my brother' "35 [meaning:] "Say of me."

They are confused.

[Meaning:] they are shut in and sunk serez in Old French---locked in. [ {Hebrew Ref} being from] the same [root] as [or:] {Hebrew Ref} ---"the depths of the sea."36 {Hebrew Ref} ---"The valley of weeping."37 [or:] {Hebrew Ref} ---"from the depths of rivers" 38 [Thus] " {Hebrew Ref} " means "They are locked in, in the wilderness--- they do not know how to get out of it nor where to go."

Verse 4: I will be glorified through Pharaoh.

When G-d takes vengeance from the wicked His Name is magnified and glorified. So, too, is it stated: "I will take up judgment with him, etc.," and afterwards: "I will be magnified, I will be sanctified and I will become known, etc.39 It also states: "There He broke the fiery arrows of the bow," and afterwards: "G-d will be known in Judah."40 It also states: "G-d has made Himself known,41 42 He has executed judgment"

Through Pharaoh and his entire army.

[Pharaoh first because] he began sinning. Therefore punishment begin with him.43

They did just that44

[This is told to us] to relate their praises that they listened to Moshe and did not say: "How can we move nearer to our pursuers? We must, rather, flee." But instead they said: "Our sole [mission] is [to obey] the words of the son of Amram.45 46

Verse 5: The king of Egypt was told.47

He sent officials along with them. Once they reached the point of three days [journey], which had been fixed for them to go and to return and they (the officials) saw that they were not returning to Egypt, they came on the fourth day and told Pharaoh.48 On the fifth and sixth days they pursued them, and on the night of the seventh they went down into the sea. In the morning they chanted the shirah49 and that [day] was the seventh day of Pesach. It is for this reason the we read [in the Torah] the shirah on the seventh day [of Pesach].50

Had a change [of heart]

---changed from what it had been, for he had [at first] said to them: "Set out! Get out from among my people."51 His servants, too, had a change of heart, for earlier they had been saying to him: "How much longer will this man be a menace to us,"52 and now they changed [their minds] so as to pursue them because of their property which they gave them.53

From serving us.

[ {Hebrew Ref} means] from serving us.

Verse 6: He harnessed his chariot54

---he himself.55

And he took his people with him.

He enticed them with words: "We have been stricken and they have taken our property and we have sent them away. Come with me and I will not deal with you as other kings [do.]--- It is the way of other kings that his servants go ahead of them in war, but I will go ahead of you." As it is said: "Pharaoh drew near,"56 [meaning:] he drew himself near and rushed ahead of his armies. "It is the way of other kings to take the choice booty of whatever he chooses, but I will take an equal share with you," as it is said: "I will share in the spoils."57 58

Verse 7: Elite59

[Meaning] selected. The word {Hebrew Ref} is in the singular form. Each and every chariot in this count was [especially] selected.

And all the chariots of Egypt.

[Meaning:] And along with them (the elite chariots), all the remaining chariots. From where did all these animals60 come? If you will say that they were of the Egyptians, but it is said: "All the flocks of the Egyptians died!"61 And if [you say that they] were of the Israelites, is it not said: "Also our flocks shall go with us?"62 Then whose were they?! [They were] of those who feared the word of G-d.63 It is from here that Rabbi Shimon would say: "The best of the Egyptians---kill him,64 the best of the snakes---crush his brains."65

And commanders over all of them.

[ {Hebrew Ref} means] army officers, as Onkelos translates it.

Verse 8: Ad-noy hardened the heart of Pharaoh.66

Because he was not sure whether to pursue them,67 He hardened his heart so that he would pursue.68

Highhandedly

I.e., with lofty and open might (daring)69

Verse 10: Pharaoh drew near

It should have said {Hebrew Ref} (in the {Hebrew Ref} conjugation). Why does it say {Hebrew Ref} ---[in the {Hebrew Ref} form]? He made himself draw near and he exerted himself to be ahead of them (his soldiers) as he had arranged with them.70

Coming after them.71

With one heart (mind), as one man.72 73 An alternate explanation: And behold the Egyptian (sing.) is coming after them:74 [meaning:] They saw the guardian angel of Egypt coming from the heavens to help the Egyptians.75

They cried out.

They grasped the trait of their forefathers. Regarding Avraham it is written: "To the place where he stood."76 Regarding Yitzchok: "To meditate (pray) in the field"77 Regarding Yaakov: "He reached the place (prayed in the place)."78 79

Verse 11: Were there not enough graves in Egypt.80

[Meaning:] Is it due to a lack of graves, that there are not ( {Hebrew Ref} ) graves in Egypt to be buried there, that you took us from there?" se por feilance de non foses in Old French.81

Verse 12: That we told you in Egypt.

Where was it that they told him? "Let G-d look at you and judge."82 83

Than we should die in the desert.

[ {Hebrew Ref} means] than that we should die. Had it been vocalized with a melopum84 it would have been explained as: than our death! But now that it is vocalized with a shuruk85 we explain it as: than that we should die. Similarly: "If only ( {Hebrew Ref} ) we would die."86 Similarly: "If only ( {Hebrew Ref} )" regarding Avshalom87 [ {Hebrew Ref} meaning:] I would die, As in: "Till the day {Hebrew Ref} forever,"88 [or:] "Until {Hebrew Ref} in peace,"89 [ {Hebrew Ref} meaning:] that I arise, that I return.90

Verse 13: For the Egyptians you have seen [this day].91

[I.e.,] the fact that you have [now] seen them is only this day.92 This is the day that you saw them, but you will never again [see them].93

Verse 14: Ad-noy will fight for you

[ {Hebrew Ref} means:] for you. Similarly: "For Ad-noy is fighting for them."94 Similarly: "Will you argue for G-d?"95 Similarly: "And the one who spoke for me"96 Similarly: "Will you argue for the Ba'al"97

Verse 15: Why do you cry to me?98

[From this] we learn that Moshe was standing and praying [when] G-d said to him, "Now is not the time to pray at length, when Yisrael is in trouble." An alternate explanation:99 "Why do you cry out? {Hebrew Ref} ---This thing depends on Me, not on you." [This is ] similar to what is written elsewhere:100 "Concerning My sons and concerning My handiwork do you need to command Me?!"101 102

Speak to the B'nei Yisrael and let them move on.103

There is nothing for them to do but move on because the sea will not stand in their way. The merit of their ancestors' as well as the trust they had in me, when they went out [of Egypt], is sufficient to split the sea for them.104 105

Verse 19: And went behind them.

To separate the Egyptian camp from the Israelite camp and to receive the arrows and the projectiles of the Egyptians. Everywhere else it says: "The angel of Ad-noy" but here [it states] "The angel of Elokim." "Elokim" wherever it occurs denotes only "judgment." This teaches that Israel was placed in judgment at that moment, whether [they were worthy] to be saved or whether to be destroyed with the Egyptians.

The pillar of cloud moved.

After it became dark and the pillar of cloud completed its tour over the camp [and gave way] to the pillar of fire, the cloud was not removed as it was usually removed in the evening ---completely, but, rather, it continued to move behind them to make it dark for the Egyptians.106 107

Verse 20: It came between the Egyptian camp.

This can be compared to a person on a journey, with his son walking ahead of him. If highway men would come to kidnap him (the son), he would take him from in front and place him behind.108 Then, if a wolf would come up from behind he would place him (the son) in front. If highway men would approach from the front and wolves from behind, he would place him on his arm and fight them. So, too, [did G-d do for the Israelites]: "I led Ephraim (Israel)--- He took them upon His arms."109 110

There was the cloud and darkness

--- ---for the Egyptians.

And it lit up.

[I.e.,] the pillar of fire [lit up] the night for the Israelites and moved in front of them, as was usual for it to travel all night, while the darkness of the cloud was turned toward the Egyptians.

They did not approach each other

[I.e.,] one camp to another.

Verse 21: With a strong east wind,

{Hebrew Ref} ---with an east wind, which is the strongest of all the winds. It is this wind with which G-d punishes the wicked as it is said: "I will disperse them with the east wind."111 [or:] "And east wind will come---the wind of G-d."112 [or:] "The east wind has shattered you in the heart of the seas."113 [or:] "He removed with His strong wind on the day of the east wind."114 115

And the waters were divided116

---all the waters of the world.117 118

Verse 23: All of Pharaoh's horses.119

Was there only one horse?! This teaches us that all of them are considered before G-d as but one horse.120

Verse 24: The morning watch.

The three parts of the night are called {Hebrew Ref} , and the one before the morning is called {Hebrew Ref} ---"The morning {Hebrew Ref} ." 121 It is my opinion that because the night is divided into watches for the song of the ministering angels, one group [of angels] after another, in three parts, therefore, it is called {Hebrew Ref} .122 It is for this reason that Onkelos translates it: {Hebrew Ref} ---[meaning: a watch].123

Gazed down.

[ {Hebrew Ref} means literally] he gazed; as if to say: He turned His attention to them to destroy them.124 Onkelos' translation of it as: {Hebrew Ref} , is also a term referring to gazing as in: " {Hebrew Ref} 125 [which Onkelos translates as:] the field of the gazers.

Through the pillar of fire and cloud.126

The pillar of cloud descended and made it (the sea floor) like clay127 and the pillar of fire heated it up so that the horses' hooves fell off.128

And He caused panic.

[ {Hebrew Ref} is derived from] the term {Hebrew Ref} --- confusion, estordison, in Old French (tumult, confusion). He put them into a state of confusion; [i.e.] He took away their senses.129 We learned in the Chapters of R. Eliezer the son of R. Yose haGlili: wherever the term {Hebrew Ref} is used, it indicates a thunderous noise and the following is the forerunner of them all: "And G-d thundered with a great sound, etc. upon the Plishtim ( {Hebrew Ref} ) and threw them into confusion."130

Verse 25: He removed the wheels of their chariots.

As a result of the fire the wheels burnt up causing the chariots to be dragged and those who were sitting in them were thrown about causing their limbs to break apart.131

And made them move heavily.132

[He moved them] with a movement that was heavy and hard for them--- in the same measure that they (Egypt) meted out.133 [Egypt acted thus:] "He hardened his heart, he and his servants;"134 here, too, "He treated them hard (harshly)."135

Is fighting for them against Egypt.

[ {Hebrew Ref} means:] against the Egyptians. An alternate explanation of {Hebrew Ref} : ---in the land of Egypt [viz.] that just as these are being struck on the sea, so, too, are those left in Egypt being struck.136

Verse 26: And the water will come back.

[The waters] that were standing erect as a wall137 will return to their place and cover the Egyptians.

Verse 27: Toward morning.138

At the time that the morning turns to come.

To its strength.

---to its original strength.

Were fleeing toward it.139

Because they were confused and in panic, they ran toward the waters.

Ad-noy overturned.

As a person who stirs a pot and overturns that which is on top to the bottom and that which is at the bottom to the top, so, too, did they (the Egyptians) go up and down and were broken apart in the sea; and G-d kept them alive so that they receive the pain [longer].140

Stirred.

[Onkelos translates it:] {Hebrew Ref} which is a term meaning to stir in Aramaic. There are many such usages in Midrash Aggadah.

Verse 28: They covered the chariots, etc.141 including Pharaoh's entire army.

This is usual for [Biblical] verses to write a redundant {Hebrew Ref} as in: "( {Hebrew Ref} all its vessels you shall make of copper."142 Similarly: "( {Hebrew Ref} ) all the vessels of the Mishkon in all its service."143 [or:] "and their pegs and their ropes ( {Hebrew Ref} ) and all their vessels."144 This is done only for the purpose of style.

Verse 30: Yisrael saw the Egyptians dead.145

---because the sea expelled them (the Egyptians) onto its shore, so that Yisrael would not say: "Just as we are coming up from this side so, too, are they coming up from the other side, at a distance from us and they will pursue us."146

Verse 31: The great hand.

[Meaning:] the great power which was effected by the hand of G-d. There are many meanings that fit the term {Hebrew Ref} , and they all signify the actual hand and the one explaining it should fit the meaning according to the context.147


Chapter 15 - Rashi

Verse 1: Then Moshe sang.148

[I.e.,] Then, when Moshe saw the miracle, it entered his mind ( {Hebrew Ref} ) to sing a song.149 Similarly: "Then {Hebrew Ref} Yehoshua."150 Similarly: "And a house {Hebrew Ref} for Pharaoh's daughter," 151 [meaning:] he thought in his heart to make it for her. Here, too, {Hebrew Ref} [means] his heart told him that he should sing, and he did so [as is immediately added:] " {Hebrew Ref} and they said, 'I will sing to Ad-noy'  "152 Similarly in the case of Yehoshua---153 when he saw the miracle,154 his heart told him to speak, and he did so [as it says:] "And he said before the eyes of Israel."155 This also applies to the Song of the Well, which begins with: {Hebrew Ref} 156 it explicitly states afterwards: "Come up, you Well---sing to it"157 [similarly:] {Hebrew Ref} ,158 which the Sages of Israel explained that he wanted to build [an altar for an idol] but he did not [actually] build one. We learn from this that the prefix letter {Hebrew Ref} is used to express intention.159 All of the above is to satisfy [the verse's] plain meaning. However, its midrashic explanation: Our Sages, of blessed memory, said: From here160 we derive an allusion that the resurrection of the dead [has its source] in Scripture.161 This applies to all [the examples cited]162 except for the one regarding Shlomo which they explained "he intended to build but did not build." One cannot say and explain this usage the same way as other things written in the future tense and, yet, referring to the present; for example: "Thus ( {Hebrew Ref} ) is Iyov doing"163 [or:] "At the command of G-d ( {Hebrew Ref} ) they encamp"164 [or:] "Sometimes the cloud is [on the Mishkon]."165 This is because they are things that were continuously happening and they can accept both future and past.166 But this ( {Hebrew Ref} and the other examples) which was only a one-time occurrence cannot be explained in these terms.167

For He is most high.168

{Hebrew Ref} is as Onkelos translates it.169 (An alternate explanation: The repetition [of {Hebrew Ref} ] intends to convey that He did something that is impossible for a human to do. When he (the human) fights against his fellow man and overpowers him, he will throw him from his horse, whereas, here: "The horse and its rider he threw into the sea." And regarding anything that cannot be done by anyone else [except Him], the correct expression is {Hebrew Ref} ( {Hebrew Ref} ) as in: "For ( {Hebrew Ref} ) gloriously has He done."170 Similarly, everywhere in the Shira171 you will find repetitive expressions, [e.g.,] "the strength and retribution of G-d was the cause of my deliverance."172 [or:] "Ad-noy is the master of war Ad-noy is His name."173 And so on [in the rest of the verses]. ---From an old Rashi manuscript) Another explanation:174 For He is most high, He transcends all songs. and as much as I may praise him, there is still more in Him [to be praised] and not like a king of flesh and blood who is praised and does not possess [those attributes].175

Horse and its rider---

both tied to each other and the water brought them up high and then threw them to the depths and, yet, they did not come apart.176

He threw.

[ {Hebrew Ref} means] He threw. Similarly: "( {Hebrew Ref} ) They were thrown into a burning furnace."177 There is a Midrash Aggada: One verse states {Hebrew Ref} ---thrown upwards, whereas another verse states {Hebrew Ref} ---thrown downwards. This teaches that they went up to the heights178 and went down to the abyss; as in: "who ( {Hebrew Ref} ) threw down the cornerstone?"179 ---from above to below.180

Verse 2: The strength and retribution of G-d.

Onkelos translates [ {Hebrew Ref} as:] "my might and my praise,"181 {Hebrew Ref} being the same as {Hebrew Ref} , vocalized with a shuruk and {Hebrew Ref} being the same as {Hebrew Ref} .182 But I wonder at the wording of the verse for there is none vocalized like it in Scripture,183 except in three places where it is placed next to " {Hebrew Ref} ," whereas, everywhere else it is vocalized with a shuruk, [e.g.] {Hebrew Ref} 184 [or:] {Hebrew Ref} .185 Similarly, every two-letter word that is vocalized with a malopum (cholam), when it is extended by a third [suffix] letter, and the second one is not a sheva or chatef,186 then the first [letter] is vocalized with a shuruk:187 For example: [The word] {Hebrew Ref} [becomes] {Hebrew Ref} [the word] {Hebrew Ref} [becomes] {Hebrew Ref} {Hebrew Ref} [becomes] {Hebrew Ref} , {Hebrew Ref} [becomes] {Hebrew Ref} [e.g.] " {Hebrew Ref} ,"188 {Hebrew Ref} [becomes] {Hebrew Ref} [e.g.] {Hebrew Ref} .189 But [in] these three--- {Hebrew Ref} which appears here, and the one in Yeshaiyahu (12, 2)190 and the one in Tehillim (118, 14)---191 [the letter {Hebrew Ref} ] is vocalized with a short kamatz. 192 And furthermore in none of them193 is it written {Hebrew Ref} , but {Hebrew Ref} 194 and they are all followed by {Hebrew Ref} 195 Therefore, I say, so that the wording of the text fit, that {Hebrew Ref} does not mean the same as {Hebrew Ref} nor does {Hebrew Ref} mean the same as {Hebrew Ref} , but, rather, {Hebrew Ref} is a noun196 as in: " {Hebrew Ref} (the One Who dwells) in the heavens," 197 [or:] " {Hebrew Ref} (the one who dwells) in the cracks of the rock,"198 [or:] " {Hebrew Ref} (the one who dwells) in the bush."199 And the following is the praise [conveyed here]: "The {Hebrew Ref} and the {Hebrew Ref} of G-d were a deliverance for me,"200 and {Hebrew Ref} is in the construct to the word {Hebrew Ref} ,201 as in: {Hebrew Ref} ---"to the help of G-d," 202 [or:] {Hebrew Ref} ---"by the anger of G-d," 203 [or:] {Hebrew Ref} ---"because of the speech of men."204 The word {Hebrew Ref} is from the same root as " {Hebrew Ref} "205 [or:] " {Hebrew Ref} "---"The cutting down of the evil ones"206 [ {Hebrew Ref} ] being a term for mowing down and cutting off. [Thus the meaning here is] "The strength and retribution of our G-d was a deliverance for us." Do not wonder about the use of {Hebrew Ref} (lit. "it will be") that it does not say {Hebrew Ref} ("it was"),207 for there are verses that express themselves in this way, and the following is an example: "around the walls of the house, for the Temple and the Holy of Holies, ( {Hebrew Ref} ) he made side-structures all around,"208 where it should have said {Hebrew Ref} [instead of {Hebrew Ref} ].209 Similarly in Divrei Hayomim: "And [as for] the B'nei Yisrael who dwelt in the Judean cities, Rechavom {Hebrew Ref} (reigned) over them,"210 where it should have said {Hebrew Ref} [instead of {Hebrew Ref} ]. [Or:] "Due to the inability of G-d, etc. He slaughtered them,211 where it should have said {Hebrew Ref} [instead of {Hebrew Ref} ]; [Or:] "And the men that Moshe sent, etc. ( {Hebrew Ref} ) died,"212 where it should have said {Hebrew Ref} [instead of {Hebrew Ref} ]; [Or:] "Whoever paid no heed to the word of G-d. ( {Hebrew Ref} ) left [his cattle, etc.],"213 where it should have said {Hebrew Ref} [instead of {Hebrew Ref} ].

This is my Almighty.214

With his glory (His very Self) did He reveal Himself to them and they pointed at Him with a finger.215 A handmaiden saw at the Sea what even the prophets could not see.216

And I will glorify Him.

Onkelos translates it ( {Hebrew Ref} ) from the term {Hebrew Ref} 217 [from:] " {Hebrew Ref} "---"peaceful dwelling,"218 [or:] {Hebrew Ref} ---"A dwelling for sheep."219 An alternate explanation: {Hebrew Ref} denotes {Hebrew Ref} ---beauty [and {Hebrew Ref} means] I will relate His splendor and praise to the inhabitants of the world. For example: [The nations ask Israel:] "What is your beloved more than any other beloved, etc.,"220 "My Beloved is white and ruddy"221 and [all the praises of G-d expressed] in that section.222

The G-d of my father---

is this,223 and I will exalt Him.

The G-d of my father.

I am not the first to hallow Him224 but [this concept] has been held and has remained with me--- this holiness and G-dliness over me--- from the days of my fathers.225

Verse 3: Ad-noy is the master of war.

[ {Hebrew Ref} means] master of war as in {Hebrew Ref} 226---"the master (husband) of Naomi." Wherever {Hebrew Ref} or {Hebrew Ref} , or {Hebrew Ref} [appear] they are translated by Targum as "master of."227 Similarly: "Be strong and be an {Hebrew Ref} "228 [ {Hebrew Ref} having the same meaning as] {Hebrew Ref} .

Ad-noy is His Name.229

He does not conduct His wars with weapons but, rather, He wages war with His Name, as David said (to Goliath): "I come against you in the Name of Ad-noy of Hosts."230 An alternate explanation of {Hebrew Ref} : Even while He wages war he retains His attribute [expressed by " {Hebrew Ref} "] to be compassionate to His creatures by feeding all the inhabitants of the world; not as is the practice of earthly kings that when he is occupied by war he turns away from all his other functions and does not have the power to do both.231

Verse 4: He hurled into the sea.

[ {Hebrew Ref} is translated by Onkelos:] {Hebrew Ref} , {Hebrew Ref} having the meaning of hurling. Similarly it says: {Hebrew Ref} ,232 where Onkelos translates it {Hebrew Ref} 233 (from {Hebrew Ref} ), and the letter {Hebrew Ref} is used in these words ( {Hebrew Ref} ) in place of (i.e., indicating) the {Hebrew Ref} (reflexive) form.

Elite.

[ {Hebrew Ref} ] is a noun [having the same form] as {Hebrew Ref} 234 and {Hebrew Ref} .235

Were sunk.236

The term {Hebrew Ref} always denotes sinking in a muddy place, as in " {Hebrew Ref} I am sunk in muddy depths."237 [or:] "Yirmiyahu ( {Hebrew Ref} ) sank in the mud."238 This indicates that the sea turned to mud to pay them (the Egyptians) back in kind, for they had subjugated Yisrael with mortar (mud) and with bricks.239

Verse 5: Covered them.

{Hebrew Ref} is the same as {Hebrew Ref} with the middle letter {Hebrew Ref} being extra. This is usual in the verses [of Scripture]; as in: "Your cattle and sheep ( {Hebrew Ref} )240 will increase,"241 [or:] "( {Hebrew Ref} )242 They will be satiated from the abundance of Your House."243 The first letter {Hebrew Ref} [of {Hebrew Ref} ], which denotes the future tense,244 is explained as follows: They sank in the Reed Sea so that the water should return and cover them.245 {Hebrew Ref} has no similar vocalization in Scripture, and is normally vocalized {Hebrew Ref} with a melopum (cholam).246

Like stone.247

Elsewhere it says: "They sank like lead"248 and elsewhere it says: "consumed them like straw."249 [This is because] the wicked ones were like straw being continuously scrambled as they were thrown up and down. Those who were average were like stone,250 and the relatively righteous were like lead 251 and came to their rest immediately.252

Verse 6: Your right hand, Your right hand.253

Twice! When Israel does G-d's will the left hand, too, becomes a right hand.254

Your right hand, Ad-noy, is adorned with power---

in order to save Yisrael, while Your other right hand crushes the enemy.255 256 However, to me it seems [that the second {Hebrew Ref} means] that very same right hand crushes the enemy, which is something impossible for a human ---to do two acts with one hand. However, the plain meaning of the verse is: "Your right hand, which is adorned with power." What is its function? "Your right hand crushes the enemy."257 There are many verses that are like it. "For behold, Your enemies, Ad-noy, for behold Your enemies shall perish."258 [or:] "How long shall the wicked ones, Ad-noy, till when will the wicked ones exult?"259 [or:] "The rivers have raised Ad-noy, the rivers have raised their voice."260 [or:] "Not for our sake, Ad-noy, not for our sake."261 " 'I will respond,' says Ad-noy, 'I will respond to the heavens.' "262 [or:] "I to Ad-noy, I will sing."263 [or:] "Had it not been for Ad-noy ... had it not been for Ad-noy, who was with us when man rose up against us."264 [or:] "Awaken! awaken! Devorah, Awaken! Awaken! sing a song!"265 [or:] "A foot shall trample her, the foot of a pauper."266 [or:] "He gave their land as an inheritance, an inheritance to Israel, His people,"267 and their like.

Adorned.

The letter {Hebrew Ref} is extra as in "( {Hebrew Ref} ) full of people,"268 [or:] "( {Hebrew Ref} ) the princess among countries,269 [or:] "( {Hebrew Ref} ) stolen during the day."270

Crushes the enemy.271

It is constantly crushing and breaking the enemy.272 Similar to this (the use of {Hebrew Ref} to mean to crush ) is: "( {Hebrew Ref} ) They crushed and shattered the B'nei Yisrael" in the Book of Shoftim (10, 8). (An alternate explanation: "Your hand that is adorned with power is the one that breaks and strikes the enemy. [This is connected to the next verse as follows:]

Verse 7: In Your great majesty.

If the hand alone crushes the enemy, then when He raises it in His great majesty, He will destroy His opponents. And if in His great majesty alone His opponents are destroyed then, certainly, when He sends forth His fury, it will consume them.)

You destroy.

You constantly destroy your opponents, ( {Hebrew Ref} ) those who stand up against You. Who are considered those who stand up against Him? It is those who stand up against Yisrael. Similarly, it says: "For behold your enemies are in an uproar---" and what is this uproar?--- "against your people they plot deceitfully,"273 and it is for this that they are called "enemies of G-d."274

Verse 8: The wind of Your nostrils.275

The wind that comes out of the two nostrils. The verse speaks---as if this were possible--- regarding G-d, as if compared to a human king, in order to attune the ears of people in accordance with [their own] experience so that they might understand the matter. When a person becomes angry breath [furiously] comes from his nostrils.276 Similarly:277 "Smoke arose from His nostrils."278 Similarly: "By the breath of His nostril are they consumed."279 This is meant by Scripture's saying: "For the sake of My Name I will lengthen My breath."280 When one's anger is calmed, his breath is longer, but when he is angry his breath is short.281 [The verse there continues] {Hebrew Ref} [which means] "For the sake of My praise, I will place a nose-ring in My nose in order to close up My nostrils against the anger and the breath so that they not come out. : {Hebrew Ref} [here means] for your sake. {Hebrew Ref} [has the same meaning as:] {Hebrew Ref} which is found in Maseches Shabbos282 This is what it seems to me.283 Whenever {Hebrew Ref} and {Hebrew Ref} are joined together in Scripture I say that the following is the explanation: [In the expression] {Hebrew Ref} [the word {Hebrew Ref} ] is similar to [the word {Hebrew Ref} in:] "My bone is {Hebrew Ref} from the heat"284 [where {Hebrew Ref} ] means burning and heat, because the nostrils become hot and burning, at a time of anger. {Hebrew Ref} is derived from {Hebrew Ref} .285 The same way {Hebrew Ref} is derived from {Hebrew Ref} . Similarly the word {Hebrew Ref} (wrath) is also derived from {Hebrew Ref} (heat). It is for this reason that it says: "( {Hebrew Ref} ) and his anger burnt within him,"286 and when anger subsides one says: "His mind has cooled off."

The waters were heaped up.

Onkelos translates [ {Hebrew Ref} ] as derived from {Hebrew Ref} (cleverness).287 However, according to the clarity of Scripture it has the same meaning as {Hebrew Ref} ---"A mound of wheat."288 The expression "stood like a wall" indicates this.289

Heaped up.

[I.e.,] from the heat of the breath that came out of Your nostrils the water dried up and became like piles and mounds of grain-stacks which are high.

Like a wall.

[ {Hebrew Ref} means] as Onkelos translates it {Hebrew Ref} ---"like a wall."

A wall.

{Hebrew Ref} is a term for heaped up and gathered, as in: "As a ( {Hebrew Ref} ) pile of branches on a day of sorrow,"290 [or:] {Hebrew Ref} ---"He gathers like a mound."291 It is not written {Hebrew Ref} 292 but rather {Hebrew Ref} , and if {Hebrew Ref} would be the same as {Hebrew Ref} and {Hebrew Ref} would have the same meaning as {Hebrew Ref} ,293 it should have been written: "( {Hebrew Ref} ) He gathers, as if into a leather water-pouch the waters of the sea." But {Hebrew Ref} denotes gathering and piling up. Similarly: "[the waters] rose up as one mound"294 [and:] "they stood as one mound.295 The terms rising and standing do not apply to water-pouches, only to walls and piles. [Also] we find {Hebrew Ref} vocalized only with a cholam 296 as in: "place my tears ( {Hebrew Ref} ) into your flask,"297 [or:] ( {Hebrew Ref} )---the milk pitcher."298

Congealed.

As in: "And like cheese ( {Hebrew Ref} ) you have solidified me,"299 for they (the depths) hardened and became as stone and the waters threw the Egyptians upon the stone with force, and battled against them with all kinds of harshness.

In the heart of the Sea.

[Meaning:] In the very strongest part of the sea. It is usual for Biblical verses to speak this way:300 [e.g.] "to the very middle of the heavens,"301 [or:] "in the very middle of the oak-tree,"302 denoting the essence and strength of a thing.

Verse 9: The enemy303 said---

to his nation, when he seduced them with words, "I will pursue and overtake them and I will divide the spoils with my ministers and my servants."

I will satisfy [myself].

[ {Hebrew Ref} means] my soul will be filled with them. [ {Hebrew Ref} meaning:] My spirit and my desire. Do not wonder about a word that expresses something expressed by two words, [viz.,] {Hebrew Ref} [expresses the same thing as] {Hebrew Ref} , for there are many instances of such an expression: [e.g.] "For the southern land {Hebrew Ref} ,"304 [ {Hebrew Ref} being] the same as {Hebrew Ref} --- "You have given me." [or:] "They could not {Hebrew Ref} peaceably,"305 [ {Hebrew Ref} being] the same as {Hebrew Ref} --- "Speak with him," or: "My children {Hebrew Ref} ,"306 [ {Hebrew Ref} being] the same as {Hebrew Ref} ---"went away from me," [or:] "The number of my steps {Hebrew Ref} "307 [ {Hebrew Ref} being] the same as {Hebrew Ref} --- "I will tell him." Here, too, {Hebrew Ref} means: {Hebrew Ref} ---"My soul will be filled from them."

I will draw my sword.

[As Onkelos translates it:] "I will draw." It is because he empties ( {Hebrew Ref} ) the sheath upon drawing it and it remains empty ( {Hebrew Ref} ) the term "emptying" ( {Hebrew Ref} ) fits it, as in: "( {Hebrew Ref} ) They empty their sacks"308 [or:] "And his vessels ( {Hebrew Ref} ) they will empty."309 Do not claim that the term {Hebrew Ref} ---emptying does not apply to that which is being removed but, rather, [it applies only] to the container, or the sack and to the vessel from which it has been removed, but not to the sword or the wine310 and, therefore, have to resort to a forced explanation [that] {Hebrew Ref} has the same meaning as: "[ {Hebrew Ref} ] And he armed his trained servants,"311 [thereby making the meaning here:] "I will arm myself with my sword." [This is unnecessary for] we find the term [ {Hebrew Ref} ] referring also to that which is being removed, [e.g.] "Oil ( {Hebrew Ref} ) which is emptied,"312 [or:] "It (the wine) was not emptied from vessel to vessel."313 It does not state here: "The vessel was not emptied" but, rather: "The wine was not emptied from vessel to vessel." Thus we find the term referring to the wine: Similarly: "( {Hebrew Ref} ) They will draw their swords against the beauty of your wisdom" [in the narrative] concerning Chiram.314

Will destroy them.

{Hebrew Ref} is a term denoting {Hebrew Ref} (poorness) and poverty, as in {Hebrew Ref} ---He impoverishes and enriches. 315

Verse 10: You made [Your wind] blow.

[ {Hebrew Ref} is] a term meaning blowing. Similarly: "He also ( {Hebrew Ref} ) blew upon them."316

They sank.

[ {Hebrew Ref} means] they sank, they went deep from the word {Hebrew Ref} ---depth.317

Like lead.

[ {Hebrew Ref} means:] lead, plom in Old French.

Verse 11: Among the mighty.

[ {Hebrew Ref} means] among the mighty, as in: "And ( {Hebrew Ref} ) the mighty of the land he took," 318 [or:] "( {Hebrew Ref} ) My strength, hasten to help me."319

Awesome in praise.

[I.e.,] it is fearsome to relate Your praises, for one might fall short [in his praises], as is written: "For You, silence is praise."320

Verse 12: You extended your right hand.

When G-d extends His hand the wicked become extinct and fall, because all things are held in His hand and they fall when it is extended. Similarly it says: "When G-d will extend His hand then the helper will stumble and the one being helped will fall."321 This can be compared to glass vessels that are held in a person's hand; if he extends (opens) his hand slightly they fall and break.322

The earth swallowed them.

From this we derive that they were privileged to be buried,323 as a reward for having proclaimed. "Ad-noy is the righteous One!"324 325

Verse 13: You guided---

has the same derivation as {Hebrew Ref} ---leader. Onkelos, however, translates it [ {Hebrew Ref} ] relating to carrying and bearing, but he was not meticulous to explain it according to the exact Hebrew language.

Verse 14: And they tremble.

[ {Hebrew Ref} means] {Hebrew Ref} ---they tremble.

The inhabitants of Philistia.

Because it was they who killed Ephraim's descendants who had calculated prematurely the end [of the Egyptian exile]326 and went out [of Egypt] by force, as is related in Divrei Hayomim: "The men of Gath (the Philistines) killed them"327 328

Verse 15: The chiefs of Edom the mighty men of Moav.

But, surely, they had nothing to fear for they (the B'nei Yisrael) were not going against them! But [the explanation is:] it was because of resentment, for they resented and suffered as a result of the honor bestowed on Yisrael.329

Melted away.

[ {Hebrew Ref} means] they melted away,330 as in: "With showers ( {Hebrew Ref} ) you make it soft."331 They said: "They are coming against us to annihilate us and inherit out land."332

Verse 16: Horror fall upon them.333

[ {Hebrew Ref} is fear] upon those who are far away.

And dread.

[ {Hebrew Ref} is fear] on those who are nearby. This is similar to what is said: "For we have heard how He has dried up, etc."334 335

Until they cross over, until they cross over.336

As Onkelos explains it.337

You acquired.338

[I.e.,] "You hold it dearer than other nations, similar to an object acquired ( {Hebrew Ref} ) at a high price that is held dear by the person.

Verse 17: You will bring them.339

Moshe prophesied that he would not enter the land. It therefore does not say {Hebrew Ref} ---"You will bring us."340

The place for Your habitation.341

The Temple below is lined up exactly opposite the Throne above that {Hebrew Ref} ---You made.342

The Sanctuary.

The intonation on it (the word {Hebrew Ref} ) is a zakef godol343 in order to separate it ( {Hebrew Ref} ) from the word {Hebrew Ref} which follows it, [thus giving it the meaning of] "the Sanctuary, which your hands, Ad-noy, established." [This indicates the] preciousness of the Beis Hamikdosh, for the world was created with "one hand," as it is said: "Truly My hand has established the earth,"344 whereas the Mikdosh [was made] with "two hands." And when will it be built with "two hands?" when the time comes that "Ad-noy will reign forever and ever,"345 in the future when all the kingdom will be His.346

Verse 18: Forever and ever.

{Hebrew Ref} is an expression denoting eternity and the letter {Hebrew Ref} in it is part of the root therefore it is vocalized with a patach347 But [in the verse] "I am the One Who knows ( {Hebrew Ref} ) and bears witness,"348 where the letter {Hebrew Ref} in it is a prefix, it bears the kametz vowel ( {Hebrew Ref} ).349

Verse 19: When Pharaoh's horse came.

[ {Hebrew Ref} means] when it came.350

Verse 20: Miriam, the prophetess, took.

Where was it that she prophesied? It was when she was [only] Aharon's sister, before Moshe was born. She [then] said: "My mother is destined to give birth to a son, etc.,"351 as is related in Maseches Sotah.352 An alternate explanation [as to why she is identified as] Aharon's sister: Because he put his life in jeopardy for her when she was struck by leprosy,353 she is identified by his name.

The drum.

An instrument for certain kinds of music.

With drums and dancing.354

The righteous women of that generations were sure that G-d would perform miracles for them so they took drums out of Egypt.355

Verse 21: Miriam led them in the response.

Moshe sang the song for the men--- he would say it and they would respond after him. And Miriam sang the song for the women.356 357

Verse 22: Moshe led.358

He made them travel against their will. For the Egyptians adorned their horses with gold and silver ornaments and precious stones and the Israelites kept finding them in the sea [to the point that] the booty of the sea was greater than the booty [taken out] of Egypt, as it is said: "We will make gold bracelets for you (from the booty of the sea) together with silver studs (from the booty of Egypt)."359 Therefore he had to make them travel against their will.360

Verse 23: They came to Marah.

[ {Hebrew Ref} is] the same as {Hebrew Ref} ---to Marah. The letter {Hebrew Ref} at the end of the word is in place of the letter {Hebrew Ref} at its beginning. The letter {Hebrew Ref} is in place of the {Hebrew Ref} which is part of the root-word {Hebrew Ref} , and when it in the construct state when it is joined to a {Hebrew Ref} which is added in place of the {Hebrew Ref} ,361 then the root-letter {Hebrew Ref} is changed to a {Hebrew Ref} .362 Similarly any {Hebrew Ref} that is part of the root-word changes to a {Hebrew Ref} in the construct state, as in: "I have no {Hebrew Ref} (anger),"363 " {Hebrew Ref} (And his anger) burned within him."364 There you have a {Hebrew Ref} of a root-word changing to a {Hebrew Ref} because it is joined to the added {Hebrew Ref} : Similarly: "A slave and an {Hebrew Ref} (servant-maiden),"365 [which changes to] "Here is {Hebrew Ref} (my hand-maiden) Bilhah"366 [or:] "to a creature {Hebrew Ref} (of life)"367 [becomes] " {Hebrew Ref} (his life) makes bread repulsive to him"368 [or:] "Between {Hebrew Ref} (Ramah and Bethel)"369 [which changes to] "His return was {Hebrew Ref} (to Ramah). 370

Verse 24: They complained.

[ {Hebrew Ref} ] is in the nifal form: Onkelos, too, translates it in the nifal form: {Hebrew Ref} . (In Aramaic the {Hebrew Ref} represents the Hebrew {Hebrew Ref} .) This is the way of expressions of complaint to revert the statement to the person [complaining], [e.g.] {Hebrew Ref} (complain), {Hebrew Ref} (resent) 371 and it is not said in the form of {Hebrew Ref} .372 The French man also expresses it this way: "decomplaisant se." The action reverts to himself by the use of the expression "se."

Verse 25: There He set before them.

In Marah He gave them some sections of the Torah so that they occupy themselves with [studying] them: [the sections dealing with] Shabbos the Parah Adumah (the red heifer) and the administration of justice.373

And there He tested them. (lit. Him).

[Meaning:] the nation, and saw their stubbornness, for they did not consult with Moshe with respectful language, [i.e.] "Pray for compassion for us so that we may have water to drink," but, rather, they complained.374

Verse 26: If you vigilantly listen.375

[ {Hebrew Ref} ] implies acceptance--- that they accept upon themselves [G-d's commands].

Do.

[Meaning:] the actual performing [of the mitzvos].

Give ear.

Incline the ears in order to be exact in [fulfilling] them.

All His statutes.376

Things that are solely a decree of the king with no [given] reason, where the evil inclination finds fault with them: [by saying:] "What is the sense in their prohibition--- why were they prohibited?" For example: [the prohibition against:] wearing shatnez377 and the eating of pork [and the mitzvah of] the Parah Adumah (red heifer), and their like.

I will not bring upon you.378

[Meaning:] and if I do bring it it will be as if it were not brought--- "for I am Ad-noy, Who heals you." That is its midrashic explanation.379 But its plain explanation is: "For I am Ad-noy, Who heals you, and teaches you Torah and mitzvos so that you may be saved from them (the diseases)." It is like a doctor who tells a person: "Do not eat this particular thing lest it bring you to disease this represents listening to the mitzvos. this is what is meant when it says. "It (obedience to mitzvos) will be healthful to your body."380 381

Verse 27: Twelve springs of water---

corresponding to the twelve Tribes were made available to them.

And seventy date trees.

Corresponding to the seventy elders.382


Chapter 16 - Rashi

Verse 1: The fifteenth day.

The date of this encampment is specifically mentioned because on that day they finished [their supply of] cake, which they took out of Egypt. and [now] they needed the manna. We learn from this that from the remains of the dough they ate sixty one meals383 [through the 15th of Iyar] and the manna descended for them on the sixteenth day of Iyar, which was on the first day of the week as is cited in Maseches Shabbos.384

Verse 2: They complained.385

Because their [supply of] bread was finished.386

Verse 3: If only we had died.

[ {Hebrew Ref} means:] "that we should die." It is not a noun as is {Hebrew Ref} ---"our death" but rather like {Hebrew Ref} which mean: that we should make, that we should set up camp, that we should return. Onkelos translates it (i.e., {Hebrew Ref} ) {Hebrew Ref} as [he translates] {Hebrew Ref} 387 [meaning:] "Would that we were dead."

Verse 4: Enough for each day.

The food requirements for the day they shall gather on that day. They may not gather today for tomorrow's needs.388

That I may test them [to see]389 If they will walk [in the way of] My teaching.

Whether they will keep the mitzvos dealing with it390 [viz.,] that they not leave any of it [overnight] and that they not go out on Shabbos to gather [it].391

Verse 5: It will be twice as much.

For today and for tomorrow.

Twice as much.

As they usually gathered each day of the rest of the days of the week. I say392 that {Hebrew Ref} [should be joined] [and it means:] "After they bring it [home] they will find twice as much upon measuring it over what they had been gathering and measuring every day."393 This is the meaning of {Hebrew Ref} :394 [i.e.,] upon having gathered it it was found to be a double portion of bread. This, too, is the meaning of: "Therefore He gives you on the sixth day bread for two days."395 He gives you a blessing (foison in Old French) in the house, to fill the omer twice, so as to have bread for two days.396

Verse 6: In the evening.

[ {Hebrew Ref} is] the same as {Hebrew Ref} ---"in the evening."

You will know that Ad-noy brought you out from the land of Egypt.

"Since you said to us: 'for you have brought us out,'397 you shall [now] know that it was not we who brought [you] out but rather Ad-noy Who brought you out for He will will make the quails available to you."

Verse 7: And in the morning you will see.

This is not a reference to the glory that is mentioned [in the verse]: "and behold the glory of Ad-noy was visible in the cloud."398 But this is what he said to them: "In the evening you will know that He has the power in His hand to give you your desires and [though] He will give [you] meat He will not give it to you with a bright countenance399 for you asked for something improperly, and on a full stomach.400 But the bread for which you asked out of necessity, when it will descend in the morning you will see the glory of His bright countenance for He will bring it down to you in a loving manner: (a) in the morning, when there is time to prepare it, (b) with dew above it and dew below it as if packed in a box.401

Your complaints against Ad-noy.

[ {Hebrew Ref} is] the same as {Hebrew Ref} that are against G-d.

But what are we.

[I.e.,] What is our importance---

that you cause complaints against us?

That you should set everyone complaining against us--- your sons, your wives, your daughters, and the mixture of nationalities.402 It is with no choice that I am forced to explain the word {Hebrew Ref} as meaning "to cause another to do"403 because of its dagesh404 and the way it is read. For if it had been the "weak" form (without a dagesh) I would have explained it in the form {Hebrew Ref} , as in "( {Hebrew Ref} ) The nation complained against Moshe."405 Or if it had had a dagesh, without a letter {Hebrew Ref} [after the {Hebrew Ref} ] and would have been read: {Hebrew Ref} , I would have explained it in the form of {Hebrew Ref} ---"you have made yourselves complainers." But now [in the form of {Hebrew Ref} ] it has the meaning of: "You have caused others to complain," as in the case of the spies [where it says]: "They caused to complain against him the entire congregation."406

Verse 8: Meat to eat.

But not to [your] fill. The Torah, thereby, teaches proper manners--- that meat should not be eaten to satiety. Why did He see fit to make the bread fall in the morning, whereas the meat [fell] in the evening? Because for bread they asked properly for it is impossible for man [to live] without bread, but for meat they asked improperly because they had an abundance of cattle. Furthermore, they could get along without meat. He therefore give it to them at an inconvenient time [which was correspondingly] improper.407

That you cause complaints against Him.

[I.e., "You cause] others to do so, who hear you complain."

Verse 9: Come near [before Ad-noy].

To the place where the cloud will descend.

Verse 13: Quails.

It is a kind of bird and it is very fat.408

There was a layer of dew.

The dew was laying on the manna. However elsewhere it says: "When the dew descended, etc.409 [The answer is: first] the dew descended on the earth, [then] the manna descended upon it, then the dew descended upon it and it [the manna] was as if stored in a box.410

Verse 14: The layer of dew had risen, etc.

When the sun shines then the dew which is on the manna rises towards the sun as is the way of dew to rise towards the sun. Even were you to fill an eggshell with dew and close up its opening and place it in the sun, it will, on its own, rise into the air. Our Sages explained that the dew [initially] rose from the earth into the air and when the layer of dew rose up, the manna appeared and they saw: "and behold on the surface of the desert, etc."

Thin.

[Meaning:] a thin object.

Thin [uncovered] flakes.

[ {Hebrew Ref} means:] "uncovered" and there is none like it (this word) in Scripture. It may be said that {Hebrew Ref} [comes from the phrase] "( {Hebrew Ref} ) a box and a chest" which is a term that appears in Mishnah.411 When it was uncovered from the layer of dew, they saw there had been a thin object enclosed inside it between the two layers of dew. Onkelos translates it: {Hebrew Ref} (flaked) meaning: "( {Hebrew Ref} ) the peeling of the white."412

As frost.

{Hebrew Ref} is jelede (frost) in Old French. [Onkelos translates it] {Hebrew Ref} , [the word {Hebrew Ref} occurring in] {Hebrew Ref} 413 which is a type of black color as we say regarding the "covering of the blood:"414 "( {Hebrew Ref} ) Black fine earth and orpiment."415 [Thus Onkelos translates it:], {Hebrew Ref} meaning: "It was as fine as {Hebrew Ref} 416 and lay on the ground congealed as ice. And this is the the explanation of {Hebrew Ref} thinly spread yet attached as a frost. {Hebrew Ref} in Old French is tenuis (thin), for it was encrusted with a thin crust on top. The word {Hebrew Ref} which Onkelos uses in his translation is an addition to the Hebrew and it has no corresponding word in the verse.

Verse 15: It is a food.417

[ {Hebrew Ref} means] "it is something prepared for food," as in "The king ( {Hebrew Ref} ) prepared for them."418

For they did not know what it was.

So that they could call it by its name.

Verse 16: An omer.

The name of a particular measure.

The number of your people.

According to the number of people that a person has in his tent, shall they take an omer per head.

Verse 17: Some more, some less.

Some gathered much, some gathered little419 and when they came home each person measured with an omer what he had gathered, and they found that the one who had gathered more did not have more than an omer per person in his tent, and the one who gathered less did not find less than an omer per head, and this was a great miracle that occurred with it.

Verse 20: Some men left [some] over.

[They were] Dosson and Aviram.420

It became wormy.

[The word {Hebrew Ref} is derived] from {Hebrew Ref} --- "worm."

And putrid.

This verse is inverted for it first became putrid and then wormy, as is indicated by what is said: "It did not become putrid and it had no worms,"421 this is the usual manner for all things that turn wormy.422

Verse 21: [When] the sun became hot it melted.

That which remained in the field423 melted and turned into running streams and bucks and deer drank from it and the nations of the world captured some of them and through them had a taste of the manna, and thereby knew the praises of Israel.424 [The word {Hebrew Ref} is translated by Onkelos] {Hebrew Ref} from the word {Hebrew Ref} ---lukewarm water--- because of the sun it became warm and turned into lukewarm liquid. Destemprer [in Old French] similar to [what is found] in Sanhedrin at the end of the Chapter "Four deaths."425

Verse 22: [Lit.] They gathered double bread.426

In their tents they measured what they gathered and they found it to be twice as much--- two omers for each one. There is a Midrash Aggadah: [ {Hebrew Ref} meaning:] {Hebrew Ref} --- "different bread;" on that day it changed for the better regarding its smell and its taste.427

And told Moshe about it.

They asked him: "What is [different about] today from other days?" From here we may learn that Moshe had yet not told them the section pertaining to Shabbos which he had been commanded to tell them: "On the sixth day [when] they prepare, etc."428 Until they asked: "What is this?" He responded to them: "This is what Ad-noy has said,"429 i.e., "that I had been commanded to tell you."430 It is for this [oversight] that Scripture (G-d) punished him, when He said to him (i.e., addressing Moshe) "How long will you refuse [to keep My commands]?"431 and he (Moshe) was not excluded from the general group.432 433

Verse 23: Bake what you want to bake.

What you wish to bake [of the two omers] in the oven, bake today everything [you need] for two days, and whatever of it you need to cook in water, cook today. The term {Hebrew Ref} ---"bake," applies to bread whereas the term {Hebrew Ref} ---"cook," to a boiled dish.

To preserve.434

[I.e.,] for storage.

Verse 25: Moshe said, "eat it today", etc.

In the morning, when they were accustomed to go out and gather the manna, they came to ask, "Shall we go out or not?" He responded to them: [ {Hebrew Ref} ] [I.e.,] "That which is in your possession, eat." In the evening they again came before him and asked him, "What about going out [now]? He answered them, "It is Shabbos today!" He then saw them worrrying lest the manna ceased, and will descend no more. He then said to them, "Today you will not find it." Why the stress on the word "today"? "Today you will not find it, but tomorrow you will find it."435 436

Verse 26: But the seventh day is Shabbos.437

[Meaning:] "It is Shabbos; there will be no manna on it." This verse comes only to add Yom Kippur and holidays.438

Verse 28: How long will you refuse.439

There is a proverb among common people: "The cabbage is stricken with the weeds."440 Through the wicked, the righteous are disgraced.441

Verse 29: See.

With your own eyes that G-d Himself warns you regarding the Shabbos, for a miracle occurs every Shabbos eve when He gives you bread for two days.

Every man must remain in his place.

From here the Sages found an allusion [to the law] that there are four amos [designated] for someone who has gone out of the [Shabbos] limit:442 three for his body and one more to stretch his arms and legs.

[No man] may go out, etc.

[An allusion to] the 2,000 amos of the Shabbos-limit.443 But this is not explicit [in the verse] for [the laws of] Shabbos-limits are only Rabbinic prohibitions. The main thrust of the verse was said regarding the manna gatherers.

Verse 31: It was like white coriander seed.

A kind of herb called aliendre [in Old French] whose seed is round but not white, Whereas the manna was white. It is compared to the coriander seed only in so far its roundness is concerned. [Thus the verse is to be understood:] "It was like a coriander seed but it (the manna) is white."444

Like wafers.

Dough which is fried in honey, and is called {Hebrew Ref} in the language of the Mishnah. 445 This ( {Hebrew Ref} ) is Onkelos' translation.

Verse 32: To preserve.

For storage.

For your generations.446

In the days of Yirmiyahu: When Yirmiyahu would admonish them: "Why are you not involved in the study of Torah?" they would respond: "Shall we abandon our work and study the Torah?! From where will we support ourselves?" He would take out the jar of manna and say to them: "This generation! See this thing of G-d!" It does not say: "Hear!" but rather: "See! With this your forefathers were supported. G-d has many messengers to prepare sustenance for those who fear Him."447

Verse 33: A jar.

A flask made of earthenware,448 as Onkelos translates it ( {Hebrew Ref} ).449

Place it before Ad-noy.

In front of the Ark450 This verse was not said until the "meeting-tent" was built but it was written here in the section dealing with the manna.

Verse 35: Forty years.

But were they not thirty days short [of 40 years]! For on the fifteenth451 day of Iyar the manna descended for the the first time and on the fifteenth of Nissan it ceased, as it is said: "And the manna ceased the next day."452 But [the answer is:] this indicates that in the cakes that B'nei Yisrael brought out of Egypt453 they tasted a manna taste.454

To an inhabited land.

[Until] after they crossed the Jordan. (Another version of Rashi: for that [land] which is across the Jordan is inhabited and good, As it is said: [Moshe said:] "Please, let me cross and see the good land which is on the other side of the Jordan."455 Onkelos translates {Hebrew Ref} as {Hebrew Ref} , he means: settled. From an old Rashi manuscript)

To the edge of the land of Canaan.

At the beginning of the border, before [actually] crossing the Jordan. This refers to Arvos Moav. Consequently they contradict each other.456 But [the answer is:] When Moshe died in Arvos Moav on the seventh of Adar, the manna ceased and they had sufficient manna from what they gathered on that day457 until they brought the [korbon] Omer on the sixteenth of Nissan,458 as it is said: "They ate from the produce of the land on the day following the [first day of] Pesach."459 460

Verse 36: A tenth of an eiphah.

The eiphah equals three Se'ahs; a se'ah is 6 kabin (6z3=18); a kab is 4 logs (18z4=72); a log is equivalent to 6 eggs (72z6=432).461 Consequently 1/10 of an eiphah (432/10) is equal to 43 1/5 (43.2) eggs. This is the minimum amount [of dough] that requires the separation of "challah" and for the meal offerings.462 463


Chapter 17 - Rashi

Verse 2: Why are you testing---

by saying: Is He capable of giving water in an arid land?"

Verse 4: Before long.

I.e., "If I wait a little longer they will stone me."

Verse 5: Pass to the front of the people.464

"And see whether they will stone you! Why did you slander My children?!"465

And take with you the elders of Yisrael.

[As witnesses---]that they may see that it is through you that the waters will come out from the rock, and they will not claim that there were springs there from earlier days.466

The staff with which you struck the river.

Why does it state: "with which you struck the river."467 But [the answer is:] Because the B'nei Yisrael said of the staff that it was intended only for the purpose of punishment. With it Pharaoh and the Egyptians were struck with many plagues in Egypt and on the sea. Therefore it states: "with which you struck the river." Now they will see that it was intended also for good.468

Verse 6: You shall strike the rock.469

It does not say {Hebrew Ref} ---"onto the rock"470 but, rather, {Hebrew Ref} ---"into the rock." From here we can derive that the staff was made of a strong substance called sapphire and the rock was split by it.471

Verse 8: Amaleik came, etc.,

[The Torah] places this section adjacent to the [previous] verse472 in order to convey: "I (G-d) am always amongst you and ready to fulfill all your needs, and yet you say: "Is Ad-noy among us or not?" [I swear] by your lives that the dog (Amaleik) will come and bite you, and you will cry out to Me and then you will know where I am." A parable: [this may be compared] to a man who placed his son on his shoulders and went out on a journey. Whenever the son saw a desirable object he would say: "Father, take that object and give it to me." And he (the father) would give it to him. This happened a second and third time. They met a certain person whereupon the son473 said to him (that person), "Have you seen my father?" His father said to him, "Do you not know where I am?!" Whereupon he threw him off himself and the dog came and bit him.474

Verse 9: Choose for us---475

"for me and for you." He (Moshe) equated him (Yehoshua) to himself. From this they [the Sages] said: "The honor of your disciple should be as dear to you as your own."476 And [the statement of the Sages that follows:]" the honor of your colleague [should be] equal to the reverence of your teacher" ---from where is that derived? For it is said: "Aharon said to Moshe, 'I beg you, my master.' " Was not Aharon older than his brother? Yet he related to his colleague as his teacher. [The following statement:] "and reverence of your teacher should be equal to the reverence for G-d" ---from where is that derived? For it is said [Yehoshua said to Moshe:]477 "Moshe, my master, {Hebrew Ref} ," meaning: destroy them from this world. Those that rebel against you deserve to be destroyed as if they had rebelled against G-d.478

Go out to battle.479

Go out of the cloud and battle him.480

"Tomorrow---

at the time of battle, I will stand."

Choose men for us---481

who are strong and sin-fearing (righteous)482 so that they may be helped by their merit. An alternate explanation: "Choose men for us--- who know how to negate witchcraft," since the Amaleikites were witchcraft practitioners.

Verse 10: Moshe, Aharon, and Chur.

From here we derive that during a fast three people are required to go before the reader's stand483 for they (the B'nei Yisrael) were then engaged in fasting.484

Chur.485

He was Miriam's son and Koleiv was her husband.486

Verse 11: When Moshe raised his hand.

"But was it the hands of Moshe that caused victory in battle, etc." as is cited in (Maseches) Rosh Hashanah (29a).487

Verse 12: Moshe's hands became heavy.

Because he was lax in the performance of a mitzvah, by appointing another in his stead,488 his hands became heavy.489

They took.

Aharon and Chur [took]---

a stone, and placed it under him.

He did not seat himself on a pillow or cushion, for he said: "Yisrael is in a state of suffering. I, too, will be with them in suffering."490

His hands remained an expression of faith.491

I.e., Moshe was [in a state] [wherein his] hands were with faithfulness [meaning:] spread towards the heavens with faithful and well-intended prayer.

Until sunset.

For the Amaleikites calculated the hours according to astrology as to what hour is best for them to triumph. Moshe held the sun back against them thereby confusing the hours.492

Verse 13: Yehoshua weakened.493

He cut off the heads of his [Amaleik's] mighty warriors and left only the weak among them and did not kill them all.494 From this we may conclude that they acted according to a specific command of the shechinah.495

Verse 14: Write this as a remembrance---

that Amaleik came to attack Yisrael prior to any other nation.

And put it into the ears of Yehoshua496

[Yehoshua being] the one that will bring Yisrael into the land. Let him command Yisrael to pay him [Amaleik] his deserved reward [punishment]. This was an intimation to Moshe that Yehoshua will bring Yisrael into the land.497

For I will totally obliterate.498

It is for this reason that I admonish you about this, because I want to obliterate him.

Verse 15: And called its name.

[The name] of the altar.

Ad-noy is my miracle.

[Meaning:] G-d performed a great miracle here for us. It does not mean that the altar was called {Hebrew Ref} but rather whoever will mention the name of the altar will mention the miracle which G-d performed: "G-d is our Miracle."

Verse 16 : He said.

Moshe [said].499

"The hand is on G-d's throne.

The hand of G-d is [raised] to swear by His Throne to have eternal war and animosity against Amaleik. Why is it written {Hebrew Ref} and not {Hebrew Ref} and also the Name is cut in half ( {Hebrew Ref} )? G-d swore that His Name will not be whole, nor will His Throne be whole500 until the name of Amaleik is totally obliterated. And when his name will be obliterated the Name will be whole and the Throne will be whole, as it is said: "The enemy is finished, whose swords were eternal,"501 which refers to Amaleik about whom it is written: "He held onto his anger forever"502 [The verse in Tehillim now continues:] "And cities you uprooted their memory has perished." And what is said afterwards? "But Ad-noy ( {Hebrew Ref} ) is forever enthroned," whereby the Name has become whole. "He establishes ( {Hebrew Ref} 503) His Throne for judgment," whereby the Throne has become whole.504


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