Shemot (Exodus) Chapter 3

16Go and assemble the elders of Israel, and say to them, 'The Lord God of your forefathers has appeared to me, the God of Abraham, Isaac, and Jacob, saying, "I have surely remembered you and what is being done to you in Egypt." '   טזלֵ֣ךְ וְאָֽסַפְתָּ֞ אֶת־זִקְנֵ֣י יִשְׂרָאֵ֗ל וְאָֽמַרְתָּ֤ אֲלֵהֶם֙ יְהֹוָ֞ה אֱלֹהֵ֤י אֲבֹֽתֵיכֶם֙ נִרְאָ֣ה אֵלַ֔י אֱלֹהֵ֧י אַבְרָהָ֛ם יִצְחָ֥ק וְיַֽעֲקֹ֖ב לֵאמֹ֑ר פָּקֹ֤ד פָּקַ֨דְתִּי֙ אֶתְכֶ֔ם וְאֶת־הֶֽעָשׂ֥וּי לָכֶ֖ם בְּמִצְרָֽיִם:
the elders of Israel Those devoted to study, for if you say [that it means] ordinary elderly men, how was it possible for him to gather [all] the elderly men of [a nation of] six hundred thousand? [from Yoma 28b]   אֶת־זִקְנֵי יִשְׂרָאֵל  מְיֻחָדִים לִישִׁיבָה. וְאִם תֹּאמַר זְקֵנִים סְתָם, הֵיאַךְ אֶפְשָׁר לוֹ לֶאֱסֹף זְקֵנִים שֶׁל שִׁשִּׁים רִבּוֹא? (יומא כ"ח)
17And I said, 'I will bring you up out of the affliction of Egypt, to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivvites, and the Jebusites, to a land flowing with milk and honey.'   יזוָֽאֹמַ֗ר אַֽעֲלֶ֣ה אֶתְכֶם֘ מֵֽעֳנִ֣י מִצְרַ֒יִם֒ אֶל־אֶ֤רֶץ הַכְּנַֽעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַֽחִוִּ֖י וְהַיְבוּסִ֑י אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
18And they will hearken to your voice, and you shall come, you and the elders of Israel, to the king of Egypt, and you shall say to him, 'The Lord God of the Hebrews has happened upon us, and now, let us go for a three days' journey in the desert and offer up sacrifices to the Lord, our God.'   יחוְשָֽׁמְע֖וּ לְקֹלֶ֑ךָ וּבָאתָ֡ אַתָּה֩ וְזִקְנֵ֨י יִשְׂרָאֵ֜ל אֶל־מֶ֣לֶךְ מִצְרַ֗יִם וַֽאֲמַרְתֶּ֤ם אֵלָיו֙ יְהֹוָ֞ה אֱלֹהֵ֤י הָֽעִבְרִיִּים֙ נִקְרָ֣ה עָלֵ֔ינוּ וְעַתָּ֗ה נֵֽלֲכָה־נָּ֞א דֶּ֣רֶךְ שְׁל֤שֶׁת יָמִים֙ בַּמִּדְבָּ֔ר וְנִזְבְּחָ֖ה לַֽיהֹוָ֥ה אֱלֹהֵֽינוּ:
And they will hearken to your voice As soon as you say this expression [“I have surely remembered you…," פָּקֹד פָּקַדְתִּי אֶתְכֶם] to them, they will hearken to your voice, for this password was transmitted to them from Jacob and from Joseph, that with this expression they will be redeemed. Jacob said to them, "and God will surely remember you" פָּקֹד יִפְקֹד (Gen. 50:24). Joseph said to them, “God will surely remember (פָּקֹד יִפְקֹד) you” (Gen. 50:25). — [from Exod. Rabbah 3:11]   וְשָֽׁמְעוּ לְקֹלֶךָ  מִכֵּיוָן שֶׁתֹּאמַר לָהֶם לָשׁוֹן זֶה, יִשְׁמְעוּ לְקוֹלְךָ, שֶׁכְּבָר סִימָן זֶה מָסוּר בְּיָדָם מִיַּעֲקֹב וּמִיּוֹסֵף, שֶׁבְּלָשׁוֹן זֶה הֵם נִגְאָלִים, יַעֲקֹב אָמַר לָהֶם "וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם" (בראשית נ'), יוֹסֵף אָמַר לָהֶם "פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם" (שם):
(God of the Hebrews Heb. הָעִבְרִיִים The “yud” is superfluous. It alludes to the ten plagues. — [From an old Rashi])   אלהי העבריים יו"ד יתירה רמז למכות. ברשי ישן:
has happened upon us Heb. נִקְרָה, an expression of an occurrence (מִקְרֶה), and similarly, “God happened (וַיִקָר)” (Num. 23:4), “and I will be met by Him there (וְאָנֹכִי אִקָרֵה כֹּה)” (Num. 23:15).   נִקְרָה עָלֵינוּ  לְשׁוֹן מִקְרֶה; וְכֵן "וַיִּקָּר אֱלֹהִים", "וְאָנֹכִי אִקָּרֶה כֹּה" (במדבר כ"ג) – אֱהֵא נִקְרֶה מֵאִתּוֹ הֲלֹם:
19However, I know that the king of Egypt will not permit you to go, except through a mighty hand.   יטוַֽאֲנִ֣י יָדַ֔עְתִּי כִּ֠י לֹֽא־יִתֵּ֥ן אֶתְכֶ֛ם מֶ֥לֶךְ מִצְרַ֖יִם לַֽהֲלֹ֑ךְ וְלֹ֖א בְּיָ֥ד חֲזָקָֽה:
the king of Egypt will not permit you to go if I do not show him My mighty hand; i.e., as long as I do not show him My mighty hand, he will not let you go.   לֹֽא־יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַֽהֲלֹךְ  אִם אֵין אֲנִי מַרְאֶה לוֹ יָדִי הַחֲזָקָה; כְּלוֹמַר, כָּל עוֹד שֶׁאֵין אֲנִי מוֹדִיעוֹ יָדִי הַחֲזָקָה, לֹא יִתֵּן אֶתְכֶם לַהֲלֹךְ:
will not permit Heb. לֹא-יִתֵּן, [lit., will not give. In this case, however, Onkelos renders:] לֹא יִֹשְבּוֹק, will not permit, similar to “Therefore, I did not let you (לֹא-נְתַתִּיךָ)” (Gen. 20:6); but God did not let him (וְלֹא-נְתָנוֹ) harm me” (Gen. 31:7), but they all are expressions of giving. [They are basically expressions of giving, in these cases, giving permission.] Others explain וְלֹא בְּיָד חִזָקָה - and not because his hand is mighty, for as soon as I stretch forth My hand and smite the Egyptians, etc.” The Targum renders it: “and not because his strength is mighty.” This was told to me in the name of Rabbi Jacob the son of Rabbi Menachem.   לֹֽא־יִתֵּן  לָא יִשְׁבֹּק כְּמוֹ: "עַל כֵּן לֹא נְתַתִּיךָ" (בראשית כ'), "וְלֹא נְתָנוֹ אֱלֹהִים לְהָרַע עִמָּדִי" (שם ל"א), וְכֻלָּן לְשׁוֹן נְתִינָה הֵם. ויש מפרשים ולא ביד חזקה — וְלֹא בִּשְׁבִיל שֶׁיָּדוֹ חֲזָקָה, "כִּי מֵאָז אֶשְׁלַח אֶת יָדִי וְהִכֵּיתִי אֶת מִצְרַיִם וְגוֹ'", וּמְתַרְגְּמִין אוֹתוֹ "וְלָא מִן קֳדָם דְּחֵילֵהּ תַּקִּיף". מִשְּׁמוֹ שֶׁל רַבִּי יַעֲקֹב בְּרַבִּי מְנַחֵם נֶאֱמַר לִי:
20And I will stretch forth My hand and smite the Egyptians with all My miracles that I will wreak in their midst, and afterwards he will send you out.   כוְשָֽׁלַחְתִּ֤י אֶת־יָדִי֙ וְהִכֵּיתִ֣י אֶת־מִצְרַ֔יִם בְּכֹל֙ נִפְלְאֹתָ֔י אֲשֶׁ֥ר אֶעשֶׂ֖ה בְּקִרְבּ֑וֹ וְאַֽחֲרֵי־כֵ֖ן יְשַׁלַּ֥ח אֶתְכֶֽם:
21And I will put this people's favor in the eyes of the Egyptians, and it will come to pass that when you go, you will not go empty handed.   כאוְנָֽתַתִּ֛י אֶת־חֵ֥ן הָֽעָם־הַזֶּ֖ה בְּעֵינֵ֣י מִצְרָ֑יִם וְהָיָה֙ כִּ֣י תֵֽלֵכ֔וּן לֹ֥א תֵֽלְכ֖וּ רֵיקָֽם:
22Each woman shall borrow from her neighbor and from the dweller in her house silver and gold objects and garments, and you shall put [them] on your sons and on your daughters, and you shall empty out Egypt."   כבוְשָֽׁאֲלָ֨ה אִשָּׁ֤ה מִשְּׁכֶנְתָּהּ֙ וּמִגָּרַ֣ת בֵּיתָ֔הּ כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹ֑ת וְשַׂמְתֶּ֗ם עַל־בְּנֵיכֶם֙ וְעַל־בְּנֹ֣תֵיכֶ֔ם וְנִצַּלְתֶּ֖ם אֶת־מִצְרָֽיִם:
and from the dweller in her house From the one who lives with her in the same house.   וּמִגָּרַת בֵּיתָהּ  מֵאוֹתָהּ שֶׁהִיא גָרָה אִתָּהּ בַּבַּיִת:
and you shall empty out Heb. וְנִצַּלְתֶּם, as the Targum renders: וּתְרוּקְנוּן, and you shall empty out. And likewise, and they emptied out (וַיְנצלוּ) Egypt (Exod. 12:36); “and the children of Israel stripped themselves (וַיִתְנַצְלוּ) of their ornaments” (Exod. 33:6). Hence, the nun is a root letter. Menachem, however, classified it in the classification of the “tzaddi” (Machbereth Menachem p. 149) with “Thus, God separated (וַיַצֵל) your father’s livestock” (Gen. 31:9); “that God separated (הִצִיל) from our father” (Gen. 31:16). His words are, however, incorrect, because if the “nun” were not part of the root, since it is vowelized with a “chirik”, the word would not be used in the active sense for the second person masculine plural, but in the passive form for the second person masculine plural, similar to: “and you shall be uprooted (וְנִסַּחְתֶּם) from the land” (Deut. 28:63); “and you shall be delivered (וְנִתַתֶּם) into the hand of the enemy” (Lev. 26:25); “and you will be beaten (וְנִגַּפְתֶּם) before your enemies” (Lev. 26:17); “and you will be melted (וְנִתַּכְתֶּם) in its midst” (Ezek. 22:21); and say, ‘We are saved (נִצַלְנוּ)’ ” (Jer. 7:10), a passive expression in the first person plural. Every “nun” that is sometimes in the root and [sometimes] is missing, like the “nun” of נוֹגֵף (beats), נוֹשֵׂא (carries), נוֹתֵן (gives), נוֹשֵׁ (bites), when it is used in the active second person plural, is vowelized with a vocalized “schwa,” e.g., “and you shall carry (וּנְשָׂאתֶם) your father” (Gen. 45:19); “and you shall give (וּנְתַתֶּם) them” (Num. 32:29); “And you shall circumcise (וּנְמַלְתֶּם) the flesh of your foreskin” (Gen. 17:11). Therefore, I say that this [nun], which is vowelized with a “chirik”, is part of the root, and the noun is נִצּוּל, which is a heavy expression [with a “dagesh” in the second letter], like דִבּוּר (speech), כִּפּוּר (atonement), לִמוּד (teaching), and when one speaks in the second person plural, it (the first root letter of the verb) is vowelized with a “chirik”, like: “And you shall speak (וְדִבַּרְתֶּם) to the rock” (Num. 20:8); “and expiate (וְכִפַּרְתֶּם) the House” (Ezek. 45:20); “And you shall teach (וְלִמַּדְתֶּם) them to your sons” (Deut. 11:19).   וְנִצַּלְתֶּם  כְּתַרְגוּמוֹ "וּתְרוֹקִנוּן", וְכֵן "וַיְּנַצְּלוּ אֶת מִצְרָיִם" (שמות י"ב), "וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם" (שם ל"ג), וְהַנּוּ"ן בּוֹ יְסוֹד; וּמְנַחֵם חִבְּרוֹ בְּמַחְבֶּרֶת צָדִ"י עִם "וַיַּצֵּל אֱלֹהִים אֶת מִקְנֵה אֲבִיכֶם", "אֲשֶׁר הִצִּיל אֱלֹהִים מֵאָבִינוּ" (בראשית ל"א), וְלֹא יֵאָמְנוּ דְּבָרָיו, כִּי אִם לֹא הָיְתָה הַנּוּ"ן יְסוֹד וְהִיא נְקוּדָה בְחִירִק, לֹא תְהֵא מְשַׁמֶּשֶׁת בִּלְשׁוֹן וּפְעַלְתֶּם אֶלָּא בִּלְשׁוֹן וְנִפְעַלְתֶּם, כְּמוֹ "וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה" (דברים כ"ח), "וְנִתַּתֶּם בְּיַד אוֹיֵב", וְנִגַּפְתֶּם לִפְנֵי אוֹיְבֵיכֶם (ויקרא כ"ו), "וְנִתַּכְתֶּם בְּתוֹכָהּ" (יחזקאל כ"ב), "וַאֲמַרְתֶּם נִצַּלְנוּ" (ירמיהו ז'), לְשׁוֹן נִפְעַלְנוּ, וְכָל נוּ"ן שֶׁהִיא בָאָה בְּתֵבָה לִפְרָקִים וְנוֹפֶלֶת מִמֶּנָּה – כְּנוּ"ן שֶׁל נוֹגֵף, נוֹשֵׂא, נוֹתֵן, נוֹשֵׁךְ – כְּשֶׁהִיא מְדַבֶּרֶת לְשׁוֹן וּפְעַלְתֶּם תִּנָּקֵד בַּחֲטָף, כְּגוֹן "וּנְשָׂאתֶם אֶת אֲבִיכֶם" (בראשית מ"ה), "וּנְתַתֶּם לָהֶם אֶת אֶרֶץ הַגִּלְעָד" (במדבר ל"ב), "וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם" (בראשית י"ז), לְכָךְ אֲנִי אוֹמֵר שֶׁזֹּאת הַנְּקוּדָה בְּחִירִק מִן הַיְסוֹד הִיא, וִיסוֹד שֵׁם דָּבָר נִצּוּל, וְהוּא מִן הַלְּשׁוֹנוֹת הַכְּבֵדִים, כְּמוֹ דִּבּוּר, כִּפּוּר, לִמּוּד, כְּשֶׁיְּדַבֵּר בִּלְשׁוֹן וּפְעַלְתֶּם, יִנָּקֵד בְּחִירִק כְּמוֹ "וְדִבַּרְתֶּם אֶל הַסֶּלַע" (במדבר כ'), "וְכִפַּרְתֶּם אֶת הַבָּיִת" (יחזקאל מ"ה), "וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם" (דברים י"א):

Shemot (Exodus) Chapter 4

1Moses answered and said, "Behold they will not believe me, and they will not heed my voice, but they will say, 'The Lord has not appeared to you.' "   אוַיַּ֤עַן משֶׁה֙ וַיֹּ֔אמֶר וְהֵן֙ לֹא־יַֽאֲמִ֣ינוּ לִ֔י וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהֹוָֽה:
2And the Lord said to him, "What is this in your hand?" And he said, "A staff."   בוַיֹּ֧אמֶר אֵלָ֛יו יְהֹוָ֖ה מַה־זֶּ֣ה (כתיב מזה) בְיָדֶ֑ךָ וַיֹּ֖אמֶר מַטֶּֽה:
“What is this in your hand?” Heb. מַזֶּה, [an unusual spelling. Its usual spelling is מַה זֶה in two words.] It is written as one word to imply the meaning: From this (מִזֶה) in your hand you are liable to be stricken because you have suspected innocent people (Exod. Rabbah 3:12). Its simple meaning is [that God is talking to Moses] as a person who says to his friend, “Do you admit that this before you is a stone?” He answers him, “Yes.” “Well, I will make it into a tree.”   מזה בְיָדֶךָ  לְכָךְ נִכְתַּב תֵּבָה אַחַת, לִדְרֹשׁ: מִזֶּה שֶׁבְּיָדְךָ אַתָּה חַיָּב לִלְקוֹת, שֶׁחָשַׁדְתָּ בִכְשֵׁרִים; וּפְשׁוּטוֹ: כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ מוֹדֶה אַתָּה שֶׁזּוֹ שֶׁלְּפָנֶיךָ אֶבֶן הִיא? אוֹמֵר לוֹ הֵן; אָמַר לוֹ הֲרֵינִי עוֹשֶׂה אוֹתָהּ עֵץ:
3And He said, "Cast it to the ground," and he cast it to the ground, and it became a serpent, and Moses fled from before it.   גוַיֹּ֨אמֶר֙ הַשְׁלִיכֵ֣הוּ אַ֔רְצָה וַיַּשְׁלִכֵ֥הוּ אַ֖רְצָה וַיְהִ֣י לְנָחָ֑שׁ וַיָּ֥נָס משֶׁ֖ה מִפָּנָֽיו:
and it became a serpent- [This was how] He hinted to him [Moses] that he had spoken ill of Israel (by saying, “They will not believe me,” ) and he had adopted the art of the serpent. — [from Exod. Rabbah 3:12]   וַיְהִי לְנָחָשׁ  רָמַז לוֹ שֶׁסִּפֵּר לָשׁוֹן הָרָע עַל יִשְׂרָאֵל וְתָפַשׂ אֻמָּנוּתוֹ שֶׁל נָחָשׁ (שמות רבה):
4And the Lord said to Moses, "Stretch forth your hand and take hold of its tail." So Moses stretched forth his hand and grasped it, and it became a staff in his hand.   דוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה שְׁלַח֙ יָֽדְךָ֔ וֶֽאֱחֹ֖ז בִּזְנָב֑וֹ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיַּ֣חֲזֶק בּ֔וֹ וַיְהִ֥י לְמַטֶּ֖ה בְּכַפּֽוֹ:
and grasped it- Heb. וַיַּחֲזִיק בּוֹ. This is an expression of taking hold, and there are many such words in Scripture, e.g., “and the men took hold (וַיַּחִזִיקוּ) of his hand” (Gen. 19:16); “and she grabbed (וְהֶחֱזִיקָה) his private parts” (Deut. 25:11); “and I took hold (וְהֶחֱזַקְתִּי) of his jaw” (I Sam. 17:35). Every expression of חִזוּק attached to a “beth” denotes taking hold.   וַיַּחֲזֶק בּוֹ  לְשׁוֹן אֲחִיזָה הוּא; וְהַרְבֵּה יֵשׁ בַּמִּקְרָא, "וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ" (בראשית י"ט), "וְהֶחֱזִיקָה בִּמְבֻשָׁיו" (דברים כ"ה), "וְהֶחֱזַקְתִּי בִּזְקָנוֹ" (שמואל א י"ז), (כָּל לְשׁוֹן חִזּוּק הַדָּבוּק לְבֵי"ת לְשׁוֹן אֲחִיזָה הוּא):
5"In order that they believe that the Lord, the God of their forefathers, has appeared to you, the God of Abraham, the God of Isaac, and the God of Jacob."   הלְמַ֣עַן יַֽאֲמִ֔ינוּ כִּֽי־נִרְאָ֥ה אֵלֶ֛יךָ יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑ם אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵֽאלֹהֵ֥י יַֽעֲקֹֽב:
6And the Lord said further to him, "Now put your hand into your bosom," and he put his hand into his bosom, and he took it out, and behold, his hand was leprous like snow.   ווַיֹּ֩אמֶר֩ יְהֹוָ֨ה ל֜וֹ ע֗וֹד הָֽבֵא־נָ֤א יָֽדְךָ֙ בְּחֵיקֶ֔ךָ וַיָּבֵ֥א יָד֖וֹ בְּחֵיק֑וֹ וַיּ֣וֹצִאָ֔הּ וְהִנֵּ֥ה יָד֖וֹ מְצֹרַ֥עַת כַּשָּֽׁלֶג:
his hand was leprous like snow It is usual for tzora'as (leprousy) to be white [as we find:] "If it be a white blemish." (Vayikra 13:4) With this sign, too, He hinted to him that he spoke slanderously when he said, "They will not believe me." It is for this reason that He struck him with tzora'as, just as Miriam was struck for speaking slanderously.   מְצֹרַעַת כַּשָּֽׁלֶג  דֶּרֶךְ צָרַעַת לִהְיוֹת לְבָנָה – "וְאִם בַּהֶרֶת לְבָנָה הִיא" (ויקרא י"ג); אַף בְּאוֹת זֶה רָמַז לוֹ שֶׁלָּשׁוֹן הָרָע סִפֵּר בְּאָמְרוֹ לֹא יַאֲמִינוּ לִי, לְפִיכָךְ הִלְקָהוּ בְצָרַעַת, כְּמוֹ שֶׁלָּקְתָה מִרְיָם עַל לָשׁוֹן הָרָע (שבת צ"ז):
7And He said, "Put your hand back into your bosom," and he put his hand back into his bosom, and [when] he took it out of his bosom, it had become again like [the rest of] his flesh.   זוַיֹּ֗אמֶר הָשֵׁ֤ב יָֽדְךָ֙ אֶל־חֵיקֶ֔ךָ וַיָּ֥שֶׁב יָד֖וֹ אֶל־חֵיק֑וֹ וַיּֽוֹצִאָהּ֙ מֵֽחֵיק֔וֹ וְהִנֵּה־שָׁ֖בָה כִּבְשָׂרֽוֹ:
and [when] he took it out of his bosom From here, [we learn] that the Divine measure of good comes quicker than the measure of retribution, for in the first instance [verse 6] it does not say, from his bosom. — [from Shab. 97a, Exod. Rabbah 3:13]   וַיּֽוֹצִאָהּ מֵֽחֵיקוֹ וְהִנֵּה־שָׁבָה כִּבְשָׂרֽוֹ  מִכָּאן שֶׁמִּדָּה טוֹבָה מְמַהֶרֶת לָבֹא מִמִּדַּת פֻּרְעָנוּת, שֶׁהֲרֵי בָרִאשׁוֹנָה לֹא נֶאֱמַר "מֵחֵיקוֹ" (שם):
8"And it will come to pass, that if they do not believe you, and they do not heed the voice of the first sign, they will believe the voice of the last sign.   חוְהָיָה֙ אִם־לֹ֣א יַֽאֲמִ֣ינוּ לָ֔ךְ וְלֹ֣א יִשְׁמְע֔וּ לְקֹ֖ל הָאֹ֣ת הָֽרִאשׁ֑וֹן וְהֶֽאֱמִ֔ינוּ לְקֹ֖ל הָאֹ֥ת הָאַֽחֲרֽוֹן:
they will believe the voice of the last sign When you tell them, “Because of you I was stricken, because I spoke ill of you,” they will believe you, for they have already learned that those who trespass against them are stricken with plagues, such as Pharaoh and Abimelech, [who were punished] because of Sarah.   וְהֶֽאֱמִינוּ לְקֹל הָאֹת הָאַֽחֲרֽוֹן  מִשֶּׁתֹּאמַר לָהֶם בִּשְׁבִילְכֶם לָקִיתִי, עַל שֶׁסִּפַּרְתִּי עֲלֵיכֶם לָשׁוֹן הָרָע, יַאֲמִינוּ לְךָ, שֶׁכְּבָר לָמְדוּ בְכָךְ שֶׁהַמִּזְדַּוְּגִין לְהָרַע לָהֶם לוֹקִים בִּנְגָעִים, כְּגוֹן פַּרְעֹה וַאֲבִימֶלֶךְ בִּשְׁבִיל שָׂרָה:
9And it will come to pass, if they do not believe either of these two signs, and they do not heed your voice, you shall take of the water of the Nile and spill it upon the dry land, and the water that you take from the Nile will become blood on the dry land."   טוְהָיָ֡ה אִם־לֹ֣א יַֽאֲמִ֡ינוּ גַּם֩ לִשְׁנֵ֨י הָֽאֹת֜וֹת הָאֵ֗לֶּה וְלֹ֤א יִשְׁמְעוּן֙ לְקֹלֶ֔ךָ וְלָֽקַחְתָּ֙ מִמֵּימֵ֣י הַיְאֹ֔ר וְשָֽׁפַכְתָּ֖ הַיַּבָּשָׁ֑ה וְהָי֤וּ הַמַּ֨יִם֙ אֲשֶׁ֣ר תִּקַּ֣ח מִן־הַיְאֹ֔ר וְהָי֥וּ לְדָ֖ם בַּיַּבָּֽשֶׁת:
you shall take of the water of the Nile He hinted to them that with the first plague He exacts retribution upon their deities. (This means that when the Holy One, blessed be He, exacts retribution upon the nations, He first exacts retribution upon their deities, for they [the Egyptians] worshipped the Nile, which afforded them sustenance, and He turned them [the deities, i.e., the Nile] into blood. [From an old Rashi])   ולקחת ממימי היאור רמז להם שבמכה ראשונה נפרע מאלהותם:
and the water…will become The word וְהָיוּ, will become, appears twice. [The verse means literally: And will be (וְהָיוּ), meaning that the water that you will take from the Nile will become (וְהָיוּ) blood on dry land.] It seems to me that if it said: “And will be (וְהָיוּ) the water that you will take from the Nile will become (וְהָיוּ) blood on dry land,” I understand [that it means] that in his hand it would turn into blood, and also when it descended to earth, it would remain as it is. But now it [the text] teaches us that it would not become blood until on dry land.   וְהָיוּ הַמַּיִם וגו'  "וְהָיוּ" "וְהָיוּ", ב' פְּעָמִים נִרְאֶה בְעֵינַי, אִלּוּ נֶאֱמַר וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן הַיְאוֹר לְדָם בַּיַּבָּשֶׁת, שׁוֹמֵעַ אֲנִי, שֶׁבְּיָדוֹ הֵם נֶהְפָּכִים לְדָם – וְאַף כְּשֶׁיֵּרְדוּ לָאָרֶץ יִהְיוּ בַּהֲוָיָתָן, אֲבָל עַכְשָׁו מְלַמְּדֵנוּ שֶׁלֹּא יִהְיוּ דָם עַד שֶׁיִּהְיוּ בַיַּבָּשֶׁת:
10Moses said to the Lord, "I beseech You, O Lord. I am not a man of words, neither from yesterday nor from the day before yesterday, nor from the time You have spoken to Your servant, for I am heavy of mouth and heavy of tongue."   יוַיֹּ֨אמֶר משֶׁ֣ה אֶל־יְהֹוָה֘ בִּ֣י אֲדֹנָי֒ לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִתְּמוֹל֙ גַּ֣ם מִשִּׁלְשֹׁ֔ם גַּ֛ם מֵאָ֥ז דַּבֶּרְךָ֖ אֶל־עַבְדֶּ֑ךָ כִּ֧י כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן אָנֹֽכִי:
neither from yesterday, etc. We learn [from this] that for a full seven days the Holy One, blessed be He, was enticing Moses in the thorn bush to go on His mission: “from yesterday,” “from the day before yesterday,” “from the time You have spoken;” thus there are three [days], and the three times גַּם [is mentioned] are inclusive words, adding up to six, and he was presently in the seventh day when he further said to Him, “Send now with whom You would send” (verse 13), until He became angry (verse 14) and complained about him. All this [reluctance] was because he [Moses] did not want to accept a position higher than his brother Aaron, who was his senior and was a prophet, as it is said: “Did I appear to the house of your father when they were in Egypt?” (I Sam. 2:27); [“your father” means Aaron. Similarly,] “and made Myself known to them in the land of Egypt” (Ezek. 20:5); “And I said to them, ‘Every man cast away the despicable idols from before his eyes’” (Ezek. 20:7), and that prophecy was said to Aaron. — [from Exod. Rabbah 3:16]   גַּם מִתְּמוֹל וגו'  לָמַדְנוּ שֶׁכָּל ז' יָמִים הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְפַתֶּה אֶת מֹשֶׁה בַּסְּנֶה לֵילֵךְ בִּשְׁלִיחוּתוֹ, "מִתְּמוֹל", "שִׁלְשֹׁם", "מֵאָז דַּבֶּרְךָ" הֲרֵי ג' וּשְׁלוֹשָׁה גַמִּין רִבּוּיִין הֵם, הֲרֵי שִׁשָּׁה, וְהוּא הָיָה עוֹמֵד בַּיּוֹם הַשְּׁבִיעִי כְּשֶׁאָמַר לוֹ זֹאת עוֹד שְׁלַח נָא בְּיַד תִּשְׁלָח, עַד שֶׁחָרָה בּוֹ וְקִבֵּל עָלָיו (שמות רבה); וְכָל זֶה שֶׁלֹּא הָיָה רוֹצֶה לִטֹּל גְּדֻלָּה עַל אַהֲרֹן אָחִיו שֶׁהָיָה גָּדוֹל הֵימֶנּוּ וְנָבִיא הָיָה, שֶׁנֶּאֱמַר "הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם" (שמואל א ב') – הוּא אַהֲרֹן, וְכֵן "וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרַיִם … וָאֹמַר אֲלֵיהֶם אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ" (יחזקאל כ'), וְאוֹתָהּ נְבוּאָה לְאַהֲרֹן נֶאֶמְרָה (תנחומא):
heavy of mouth I speak with difficulty, and in old French, it is balbu, stammerer.   כְבַד־פֶּה  בִּכְבֵדוּת אֲנִי מְדַבֵּר. וּבִלְשׁוֹן לַעַז בלב"ו:
11But the Lord said to him, "Who gave man a mouth, or who makes [one] dumb or deaf or seeing or blind? Is it not I, the Lord?   יאוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֘ לָֽאָדָם֒ א֚וֹ מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר הֲלֹ֥א אָֽנֹכִ֖י יְהֹוָֽה:
Who gave man a mouth Who taught you to speak when you were being judged before Pharaoh concerning the Egyptian [you killed]?   מִי שָׂם פֶּה וגו'  מִי לִמְּדֶךָ לְדַבֵּר, כְּשֶׁהָיִיתָ נִדּוֹן לִפְנֵי פַרְעֹה עַל הַמִּצְרִי?
or who makes [one] dumb Who made Pharaoh dumb, that he did not exert any effort [to issue his] command to kill you? And [who made] his servants deaf, so that they did not hear his commandment concerning you? And who made the executioners blind, that they did not see when you fled from the [executioner’s] platform and escaped?-[from Tanchuma, Shemoth 10]   אוֹ מִי יָשׂוּם אִלֵּם  מִי עָשָׂה פַרְעֹה אִלֵּם, שֶׁלֹּא נִתְאַמֵּץ בְּמִצְוַת הֲרִיגָתְךָ, וְאֶת מְשָׁרְתָיו חֵרְשִׁים שֶׁלֹּא שָׁמְעוּ בְּצַוּוֹתוֹ עָלֶיךָ, וְאֶת אֶסְפַּקְלָטוֹרִין הַהוֹרְגִים מִי עֲשָׂאָם עִוְרִים שֶׁלֹּא רָאוּ כְּשֶׁבָּרַחְתָּ מִן הַבִּימָה וְנִמְלַטְתָּ?
Is it not I Whose name is the Lord (י-ה-ו-ה), [Who] has done all this.   הֲלֹא אָֽנֹכִי  שֶׁשְּׁמִי ה' עָשִׂיתִי כָל זֹאת (שם):
12So now, go! I will be with your mouth, and I will instruct you what you shall speak. "   יבוְעַתָּ֖ה לֵ֑ךְ וְאָֽנֹכִי֙ אֶֽהְיֶ֣ה עִם־פִּ֔יךָ וְהֽוֹרֵיתִ֖יךָ אֲשֶׁ֥ר תְּדַבֵּֽר:
13But he said, "I beseech You, O Lord, send now [Your message] with whom You would send."   יגוַיֹּ֖אמֶר בִּ֣י אֲדֹנָ֑י שְׁלַח־נָ֖א בְּיַד־תִּשְׁלָֽח:
with whom You would send With whom You are accustomed to sending, and this is Aaron. Another explanation: With someone else, with whom You wish to send, for I am not destined to bring them into the land [of Israel] and to be their redeemer in the future. You have many messengers.   בְּיַד־תִּשְׁלָֽח  בְּיַד מִי שֶׁאַתָּה רָגִיל לִשְׁלֹחַ, וְהוּא אַהֲרֹן. דָּבָר אַחֵר: בְּיַד אַחֵר שֶׁתִּרְצֶה לִשְׁלֹחַ, אֵין סוֹפִי לְהַכְנִיסָם לָאָרֶץ וְלִהְיוֹת גּוֹאֲלָם לֶעָתִיד, יֵשׁ לְךָ שְׁלוּחִים הַרְבֵּה:
14And the Lord's wrath was kindled against Moses, and He said, "Is there not Aaron your brother, the Levite? I know that he will surely speak, and behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart.   ידוַיִּֽחַר־אַ֨ף יְהֹוָ֜ה בְּמשֶׁ֗ה וַיֹּ֨אמֶר֙ הֲלֹ֨א אַֽהֲרֹ֤ן אָחִ֨יךָ֙ הַלֵּוִ֔י יָדַ֕עְתִּי כִּֽי־דַבֵּ֥ר יְדַבֵּ֖ר ה֑וּא וְגַ֤ם הִנֵּה־הוּא֙ יֹצֵ֣א לִקְרָאתֶ֔ךָ וְרָֽאֲךָ֖ וְשָׂמַ֥ח בְּלִבּֽוֹ:
wrath was kindled Rabbi Joshua ben Korchah says: In every [instance that God’s] kindling anger [is mentioned, i.e., that God’s anger was sparked] in the Torah, it is stated [that there was] a consequence [i.e., it was followed by a punishment]. In this [instance, however,] no consequence is stated, and we do not find that a punishment came [to Moses] after this kindling of anger. Rabbi Jose said to him, “Here too you can see a consequence is stated: [namely in the question] ‘Is there not Aaron your brother, the Levite,’ who was destined to be a Levite and not a priest [kohen]. I had said that the priesthood would emanate from you, henceforth it will not be so, but he [Aaron] will be a priest and you the Levite, as it is said: ‘But as for Moses, the man of God-his sons were to be called in the tribe of Levi’ (I Chron. 23:14).” -[from Zev. 102a]   וַיִּֽחַר־אַף  רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר כָּל חֲרוֹן אַף שֶׁבַּתּוֹרָה עוֹשֶׂה רֹשֶׁם וְזֶה לֹא נֶאֱמַר בּוֹ רֹשֶׁם וְלֹא מָצִינוּ שֶׁבָּא עֹנֶשׁ עַל יְדֵי אוֹתוֹ חָרוֹן; אָמַר לוֹ רַבִּי יוֹסֵי אַף בְּזוֹ נֶאֱמַר בּוֹ רֹשֶׁם – הלא אהרן אחיך הלוי – שֶׁהָיָה עָתִיד לִהְיוֹת לֵוִי וְלֹא כֹּהֵן, וְהַכְּהֻנָּה הָיִיתִי אוֹמֵר לָצֵאת מִמְּךָ, מֵעַתָּה לֹא יִהְיֶה כֵן אֶלָּא הוּא יִהְיֶה כֹּהֵן וְאַתָּה הַלֵּוִי, שֶׁנֶּאֱמַר "וּמֹשֶׁה אִישׁ הָאֱלֹהִים בָּנָיו יִקָּרְאוּ עַל שֵׁבֶט הַלֵּוִי" (דהי"א כ"ג) (זבחים ק"ב):
and behold, he is coming forth toward you when you go to Egypt.   הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ  כְּשֶׁתֵּלֵךְ לְמִצְרַיִם:
and when he sees you, he will rejoice in his heart Not as you think, that he will resent your attaining a high position. Because of this [Aaron’s goodness and humility], Aaron merited the ornament of the breastplate, which is placed over the heart (Exod. 28:29). — [from Exod. Rabbah 3:17]   וְרָֽאֲךָ וְשָׂמַח בְּלִבּֽוֹ  לֹא כְשֶׁאַתָּה סָבוּר, שֶׁיְּהֵא מַקְפִּיד עָלֶיךָ שֶׁאַתָּה עוֹלֶה לִגְדֻלָּה; וּמִשָּׁם זָכָה אַהֲרֹן לַעֲדִי הַחֹשֶׁן הַנָּתוּן עַל הַלֵּב (שבת קל"ט):
15You shall speak to him, and you shall put the words into his mouth, and I will be with your mouth and with his mouth, and I will instruct you [both] what you shall do.   טווְדִבַּרְתָּ֣ אֵלָ֔יו וְשַׂמְתָּ֥ אֶת־הַדְּבָרִ֖ים בְּפִ֑יו וְאָֽנֹכִ֗י אֶֽהְיֶ֤ה עִם־פִּ֨יךָ֙ וְעִם־פִּ֔יהוּ וְהֽוֹרֵיתִ֣י אֶתְכֶ֔ם אֵ֖ת אֲשֶׁ֥ר תַּֽעֲשֽׂוּן:
16And he will speak for you to the people, and it will be that he will be your speaker, and you will be his leader.   טזוְדִבֶּר־ה֥וּא לְךָ֖ אֶל־הָעָ֑ם וְהָ֤יָה הוּא֙ יִֽהְיֶה־לְּךָ֣ לְפֶ֔ה וְאַתָּ֖ה תִּֽהְיֶה־לּ֥וֹ לֵֽאלֹהִֽים:
And he will speak for you Heb לְךָ On your behalf he will speak to the people. This proves that every instance of לָכֶם, לְךָ, לִי, לוֹ and לָהֶם used in conjunction with דִבּוּר, speech, all denote “on behalf of.”   וְדִבֶּר־הוּא לְךָ  בִּשְׁבִילְךָ יְדַבֵּר אֶל הָעָם. וְזֶה יוֹכִיחַ עַל כָּל לְךָ וְלִי וְלוֹ וְלָכֶם וְלָהֶם הַסְּמוּכִים לְדִבּוּר שֶׁכֻּלָּם לְשׁוֹן עַל הֵם:
will be your speaker lit., your mouth. [He will be] your interpreter, because you have a speech impediment. — [from targumim]   יִֽהְיֶה־לְךָ לְפֶה  לְמֵלִיץ, לְפִי שֶׁאַתָּה כְבַד פֶּה:
leader Heb. לֵאלֹהִים, as a master and as a prince.   לֵֽאלֹהִֽים  לְרַב וּלְשַׂר:
17And you shall take this staff in your hand, with which you shall perform the signs."   יזוְאֶת־הַמַּטֶּ֥ה הַזֶּ֖ה תִּקַּ֣ח בְּיָדֶ֑ךָ אֲשֶׁ֥ר תַּֽעֲשֶׂה־בּ֖וֹ אֶת־הָֽאֹתֹֽת: