| 16God continued, “Go and gather the elders of Israel and say to them, ‘God, the God of your forefathers—the God of Abraham, Isaac, and Jacob—appeared to me and said, “I have indeed 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: |
| אֶת־זִקְנֵי יִשְׂרָאֵל - The elders of Israel - i.e., those designated to participate in communal leadership meetings. And if you say that maybe it means “the old men of Israel” in the ordinary sense, I reply: how was it possible for Moses to gather all the old men of a population of 600,000 men? |
|
אֶת־זִקְנֵי יִשְׂרָאֵל.
מְיֻחָדִים לִישִׁיבָה. וְאִם תֹּאמַר זְקֵנִים סְתָם, הֵיאַךְ אֶפְשָׁר לוֹ לֶאֱסֹף זְקֵנִים שֶׁל שִׁשִּׁים רִבּוֹא? (יומא כ"ח)
|
| 17I have declared that I will bring you up out of the affliction of Egypt, to the land of the Canaanites, the Hittites, the Amorites, the Perizites, the Hivites, and the Jebusites, to a land flowing with goats’ milk and date- and fig-honey.” |
|
יזוָֽאֹמַ֗ר אַֽעֲלֶ֣ה אֶתְכֶם֘ מֵֽעֳנִ֣י מִצְרַ֒יִם֒ אֶל־אֶ֤רֶץ הַכְּנַֽעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַֽחִוִּ֖י וְהַיְבוּסִ֑י אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ: |
| 18They will heed your voice. You and the elders of Israel must then go to the king of Egypt and say to him, ‘God, the God of the Hebrews, appeared to us. So allow us now to make a three-day journey into the wilderness so that we may sacrifice to God, 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: |
| וְשָֽׁמְעוּ לְקֹלֶךָ - They will heed your voice. On their own; once you tell them this expression (פָּקֹד פָּקַדְתִּי אֶתְכֶם – “I have indeed remembered you” ), they will listen to you, for this sign has already been handed down to them from Jacob and Joseph: that by means of this expression they will be redeemed. Jacob said to them, “but God will surely remember you (וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם),” and Joseph said to them, “God will surely remember you (פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם).” |
|
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):
|
| אֱלֹהֵי הָֽעִבְרִיִּים - The word הָעִבְרִיִּים is written with an extra י, alluding to the 10 Plagues. |
|
אֱלֹהֵי הָֽעִבְרִיִּים. יו"ד יתירה רמז למכות. ברשי ישן: |
| 19I know that the king of Egypt will not allow you to go until I exercise My strong hand and perform miracles. |
|
יטוַֽאֲנִ֣י יָדַ֔עְתִּי כִּ֠י לֹֽא־יִתֵּ֥ן אֶתְכֶ֛ם מֶ֥לֶךְ מִצְרַ֖יִם לַֽהֲלֹ֑ךְ וְלֹ֖א בְּיָ֥ד חֲזָקָֽה: |
| לֹֽא־יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַֽהֲלֹךְ - The king of Egypt will not allow you to go - if I do not (וְלֹא) show him My “strong hand” (בְּיָד חֲזָקָה); in other words: as long as I do not make him aware of My powerful force, 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:
|
| לֹֽא־יִתֵּן - Its meaning is as Onkelos translates it: לָא יִשְׁבּוֹק “he will not allow.” Likewise we find this verb נתן with the same meaning: “therefore I did not allow you (לֹא נְתַתִּיךָ) to touch her”; “but God did not let him (וְלֹא נְתָנוֹ אֱלֹהִים) harm me.” Nevertheless, even in this sense all these uses of the verb נתן are still expressions of “giving.” But some explain the words וְלֹא בְּיָד חֲזָקָה differently: “the King of Egypt will not allow you to go, but this is not because his power is strong,” for as soon as “I stretch forth My hand and strike Egypt…then he will send you out”; and so Onkelos translates it: וְלָא מִן קֳדָם דְּחֵילֵהּ תַּקִּיף “and not because his power is mighty.” This explanation was told to me in the name of Rabbi Ya’akov bRabbi 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:
|
| 20So I will stretch forth My hand and strike Egypt with all My wondrous deeds that I will perform in its midst, and then he will send you out. |
|
כוְשָֽׁלַחְתִּ֤י אֶת־יָדִי֙ וְהִכֵּיתִ֣י אֶת־מִצְרַ֔יִם בְּכֹל֙ נִפְלְאֹתָ֔י אֲשֶׁ֥ר אֶעשֶׂ֖ה בְּקִרְבּ֑וֹ וְאַֽחֲרֵי־כֵ֖ן יְשַׁלַּ֥ח אֶתְכֶֽם: |
| 21I will make this people favorable in the eyes of the Egyptians, so that when you leave, you will not go empty-handed. |
|
כאוְנָֽתַתִּ֛י אֶת־חֵ֥ן הָֽעָם־הַזֶּ֖ה בְּעֵינֵ֣י מִצְרָ֑יִם וְהָיָה֙ כִּ֣י תֵֽלֵכ֔וּן לֹ֥א תֵֽלְכ֖וּ רֵיקָֽם: |
| 22Every woman will request objects of silver and gold, and clothing, from her neighbor and from the woman in whose house she lodges. You will place these on your sons and on your daughters, and you will thus empty out Egypt.” |
|
כבוְשָֽׁאֲלָ֨ה אִשָּׁ֤ה מִשְּׁכֶנְתָּהּ֙ וּמִגָּרַ֣ת בֵּיתָ֔הּ כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹ֑ת וְשַׂמְתֶּ֗ם עַל־בְּנֵיכֶם֙ וְעַל־בְּנֹ֣תֵיכֶ֔ם וְנִצַּלְתֶּ֖ם אֶת־מִצְרָֽיִם: |
| וּמִגָּרַת בֵּיתָהּ - means: from the woman with whom she lives in the same house. |
|
וּמִגָּרַת בֵּיתָהּ.
מֵאוֹתָהּ שֶׁהִיא גָרָה אִתָּהּ בַּבַּיִת:
|
| וְנִצַּלְתֶּם - Its meaning is as Onkelos translates it: וּתְרוֹקְנוּן – and you will empty out, and similarly we find: “They drained (וַיְנַצְּלוּ) Egypt of its wealth,” “The Israelites divested themselves (וַיִּתְנַצְּלוּ) of their jewelry”; the נ is an integral part of the root (נצל). But Menachem ben Saruk listed וְנִצַּלְתֶּם under the letter צ, together with: “God redeemed (וַיַּצֵּל) your father’s livestock”; “God took away (הִצִּיל) from our father”; but his view is unsubstantiated, for when a נ is not a root-letter and it is vocalized with a chirik (נִ), it is not used in the kal-active form (וּפְעַלְתֶּם “you will do”), but only in the nif’al-passive form (וְנִפְעַלְתֶּם “you will have something done to you”) – as in: “you will be uprooted (וְנִסַּחְתֶּם) from the land,” “and you will be delivered (וְנִתַּתֶּם) into the enemy’s hand,” “you will be smitten (וְנִגַּפְתֶּם) before your enemies,” “and you will be melted (וְנִתַּכְתֶּם) within it,” and “and you say, ‘We have been saved (נִצַּלְנוּ),’” which is a passive form (נִפְעַלְנוּ). Moreover, any נ which occasionally appears as part of a word but is otherwise dropped, like the נ of נוֹגֵף, נוֹשֵׂא, נוֹתֵן, and נוֹשֵׁךְ – when such a verb uses a kal-active form (וּפְעַלְתֶּם), the נ is vocalized with a chataf (sheva – נְ) and not a chirik (נִ), such as “and bring (וּנְשָׂאתֶם) your father,” “you may give (וּנְתַתֶּם) them Gilead,” “You must circumcise (וּנְמַלְתֶּם) the flesh of your foreskin.” I am therefore of the opinion that this letter נ, being vocalized with a chirik (נִ), is part of the root, and the noun form of this root is נִצּוּל. It is of a “heavy” (piel) form, like דִּבּוּר, כִּפּוּר, and לִמּוּד, which, when expressing the active voice (וּפְעַלְתֶּם), are vocalized with a chirik, as in “you will speak (וְדִבַּרְתֶּם) to the rock,” “You will make atonement (וְכִפַּרְתֶּם) for the House,” “You must teach (וְלִמַּדְתֶּם) them to your children.” |
|
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):
|
| 1Moses replied, saying, “But they will not believe me nor heed my voice, for they will say, ‘God did not appear to you.’” |
|
אוַיַּ֤עַן משֶׁה֙ וַיֹּ֔אמֶר וְהֵן֙ לֹא־יַֽאֲמִ֣ינוּ לִ֔י וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהֹוָֽה: |
| 2God said to him, “What is that in your hand?” Moses answered, “A staff.” |
|
בוַיֹּ֧אמֶר אֵלָ֛יו יְהֹוָ֖ה מַה־זֶּ֣ה (כתיב מזה) בְיָדֶ֑ךָ וַיֹּ֖אמֶר מַטֶּֽה: |
| מזה בְיָדֶךָ - What is that in your hand. The reason why מַה זֶה is written as one word מַזֶּה is in order to expound it as follows: With this (מִזֶּה) staff that is in your hand you deserve to be beaten, because you suspected those innocent of your accusation. And the straightforward explanation of the verse is: Like a man says to his fellow, “You agree that this in front of you is a stone?” He answers, “Yes.” The first one then says to him, “Well, I’m going to turn it into wood.” |
|
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:
|
| 3God said, “Throw it on the ground.” Moses threw it on the ground and it turned into a snake, and Moses fled from it. |
|
גוַיֹּ֨אמֶר֙ הַשְׁלִיכֵ֣הוּ אַ֔רְצָה וַיַּשְׁלִכֵ֥הוּ אַ֖רְצָה וַיְהִ֣י לְנָחָ֑שׁ וַיָּ֥נָס משֶׁ֖ה מִפָּנָֽיו: |
| וַיְהִי לְנָחָשׁ - And it turned into a snake. God thereby intimated to him that he had spoken slanderously against Israel by saying, “they will not believe me,” thus adopting the craft of the primordial snake. |
|
וַיְהִי לְנָחָשׁ.
רָמַז לוֹ שֶׁסִּפֵּר לָשׁוֹן הָרָע עַל יִשְׂרָאֵל וְתָפַשׂ אֻמָּנוּתוֹ שֶׁל נָחָשׁ (שמות רבה):
|
| 4God said to Moses, “Reach out and grasp its tail.” When he reached out and took hold of the snake, it turned into a staff in his hand. |
|
דוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה שְׁלַח֙ יָֽדְךָ֔ וֶֽאֱחֹ֖ז בִּזְנָב֑וֹ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיַּ֣חֲזֶק בּ֔וֹ וַיְהִ֥י לְמַטֶּ֖ה בְּכַפּֽוֹ: |
| וַיַּחֲזֶק בּוֹ - And took hold of it. וַיַּחֲזֶק connotes grasping (אֲחִיזָה), and there are many examples of this verb used in this sense in Scripture: “the men grabbed (וַיַּחֲזִיקוּ) him by the hand (בְּיָדוֹ),” “and she grabs hold of his private parts (וְהֶחֱזִיקָה בִּמְבֻשָׁיו),” “and I grabbed hold of its beard (וְהֶחֱזַקְתִּי בִּזְקָנוֹ).” Wherever the verb חזק in the hif’il form is followed by a ב prefixed to the object, it connotes grasping. |
|
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):
|
| 5God said, “This is so that they will believe that God—the God of their forefathers, the God of Abraham, the God of Isaac, and the God of Jacob—appeared to you.” |
|
הלְמַ֣עַן יַֽאֲמִ֔ינוּ כִּֽי־נִרְאָ֥ה אֵלֶ֛יךָ יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑ם אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵֽאלֹהֵ֥י יַֽעֲקֹֽב: |
| 6God said to him further, “Please put your hand in your bosom,” so he put his hand in his bosom. When he withdrew it, his hand became afflicted with tzara’at, white as snow. |
|
ווַיֹּ֩אמֶר֩ יְהֹוָ֨ה ל֜וֹ ע֗וֹד הָֽבֵא־נָ֤א יָֽדְךָ֙ בְּחֵיקֶ֔ךָ וַיָּבֵ֥א יָד֖וֹ בְּחֵיק֑וֹ וַיּ֣וֹצִאָ֔הּ וְהִנֵּ֥ה יָד֖וֹ מְצֹרַ֥עַת כַּשָּֽׁלֶג: |
| מְצֹרַעַת כַּשָּֽׁלֶג - Afflicted with tzara’at like snow. The nature of tzara’at is to be white, for so it is written: “if it is a white spot.” With this sign, too, God hinted to him that he had spoken slanderously against Israel by saying, “they will not believe me”; He therefore punished him with tzara’at, just as Miriam was stricken with tzara’at for slandering Moses. |
|
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):
|
| 7God said, “Put your hand back in your bosom,” so he put his hand back in his bosom. When he withdrew it from his bosom, it had already resumed the appearance of his skin. |
|
זוַיֹּ֗אמֶר הָשֵׁ֤ב יָֽדְךָ֙ אֶל־חֵיקֶ֔ךָ וַיָּ֥שֶׁב יָד֖וֹ אֶל־חֵיק֑וֹ וַיּֽוֹצִאָהּ֙ מֵֽחֵיק֔וֹ וְהִנֵּה־שָׁ֖בָה כִּבְשָׂרֽוֹ: |
| וַיּֽוֹצִאָהּ מֵֽחֵיקוֹ וְהִנֵּה־שָׁבָה כִּבְשָׂרֽוֹ - When he withdrew it from his bosom . it had already resumed the appearance of his skin. From here we learn that God’s attribute of goodness takes effect quicker than His attribute of punishment, for earlier, when Moses was punished with tzara’at, it does not say מֵחֵיקוֹ “from his bosom” after וַיּוֹצִאָהּ. |
|
וַיּֽוֹצִאָהּ מֵֽחֵיקוֹ וְהִנֵּה־שָׁבָה כִּבְשָׂרֽוֹ.
מִכָּאן שֶׁמִּדָּה טוֹבָה מְמַהֶרֶת לָבֹא מִמִּדַּת פֻּרְעָנוּת, שֶׁהֲרֵי בָרִאשׁוֹנָה לֹא נֶאֱמַר "מֵחֵיקוֹ" (שם):
|
| 8God said, “If they do not believe you, and will not heed the first miraculous sign, they will believe the second sign. |
|
חוְהָיָה֙ אִם־לֹ֣א יַֽאֲמִ֣ינוּ לָ֔ךְ וְלֹ֣א יִשְׁמְע֔וּ לְקֹ֖ל הָאֹ֣ת הָֽרִאשׁ֑וֹן וְהֶֽאֱמִ֔ינוּ לְקֹ֖ל הָאֹ֥ת הָאַֽחֲרֽוֹן: |
| וְהֶֽאֱמִינוּ לְקֹל הָאֹת הָאַֽחֲרֽוֹן - They will believe the second sign - i.e., when you tell them, “On your account I was punished with tzara’at because I spoke slanderously about you,” they will believe you, for they are already familiar with this, that those who confront them to harm them are smitten with plagues, e.g., Pharaoh and Avimelech who were smitten on account 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 if they do not believe even these two signs, and still do not heed your voice, you must take some water from the Nile and pour it on the dry ground. The water that you take from the Nile will turn into blood when it is poured on the dry ground.” |
|
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: |
| וְלָֽקַחְתָּ מִמֵּימֵי הַיְאֹר - You must take some water from the Nile. He intimated to them that the first plague to befall the Egyptians would punish their deity. |
|
וְלָֽקַחְתָּ מִמֵּימֵי הַיְאֹר. רמז להם שבמכה ראשונה נפרע מאלהותם: |
| וְהָיוּ הַמַּיִם וגו' - The water…will turn…. The word וְהָיוּ is written here twice. It appears to me the reason for this is because if it had said וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן הַיְאֹר לְדָם בַּיַּבָּשֶׁת, writing וְהָיוּ only once, I would have understood that the water would turn into blood already while in his hand, and that it would remain that way also after it reached the ground; but now that וְהָיוּ is written a second time, this teaches us that the water will not turn into blood until it reaches the dry ground. |
|
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 God, “I beg You, God, I am not a man of words—not from yesterday, nor from the day before, nor from the first time You spoke to Your servant, for I stammer and am not swift 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: |
| גַּם מִתְּמוֹל וגו' - (lit.) Also yesterday… The wording of the verse teaches us that for a full seven days the Holy One, blessed be He, was convincing Moses at the thornbush to go on His mission, for מִתְּמוֹל “yesterday,” שִׁלְשֹׁם “the day before,” and מֵאָז דַּבֶּרְךָ “from when You spoke” – makes three days; and three times the word גַּם (“also”) is written, implying three additional days – makes six days; and he was standing here on the seventh day when he now said this to God: “Please send whom You usually send,” until God became angry at him, and only then he accepted the mission upon himself. Moses resisted so much because he did not wish to assume any position above his brother Aaron, who was older than him and also a prophet, as it says: “Did I not surely reveal Myself to your ancestors when they were in Egypt?” which is referring to Aaron; and similarly in Ezekiel it says: “I made Myself known to them in Egypt…I said to them: ‘Let everyone discard all idols in his sight’” – that prophecy was said to Aaron. |
|
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):
|
| כְבַד־פֶּה - (lit.) Of heavy mouth - i.e., I speak with difficulty (בִּכְבֵדוּת), and in Old French: “balbe” (“stammering”). |
|
כְבַד־פֶּה.
בִּכְבֵדוּת אֲנִי מְדַבֵּר. וּבִלְשׁוֹן לַעַז בלב"ו:
|
| 11God said to him, “Who gives a man a mouth? Who makes him dumb, deaf, sighted, or blind? Is it not I, God? |
|
יאוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֘ לָֽאָדָם֒ א֚וֹ מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר הֲלֹ֥א אָֽנֹכִ֖י יְהֹוָֽה: |
| מִי שָׂם פֶּה וגו' - Who gives [man] a mouth - i.e., who taught you to speak and defend yourself when you were being tried before Pharaoh on account of the Egyptian you killed? |
|
מִי שָׂם פֶּה וגו'.
מִי לִמְּדֶךָ לְדַבֵּר, כְּשֶׁהָיִיתָ נִדּוֹן לִפְנֵי פַרְעֹה עַל הַמִּצְרִי?
|
| אוֹ מִי יָשׂוּם אִלֵּם - Who makes him dumb - i.e., who made Pharaoh dumb, so he could not firmly pronounce the sentence to kill you? And who made his servants deaf, so they could not hear his orders against you? And who blinded the executioners that would have slain you, so that they could not see when you fled from the execution platform and escaped? |
|
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?
|
| הֲלֹא אָֽנֹכִי - Is it not I - Whose Name is God, who did all this? |
|
הֲלֹא אָֽנֹכִי.
שֶׁשְּׁמִי ה' עָשִׂיתִי כָל זֹאת (שם):
|
| 12Now go, and I will be with your mouth and instruct you what to say.” |
|
יבוְעַתָּ֖ה לֵ֑ךְ וְאָֽנֹכִי֙ אֶֽהְיֶ֣ה עִם־פִּ֔יךָ וְהֽוֹרֵיתִ֖יךָ אֲשֶׁ֥ר תְּדַבֵּֽר: |
| 13He said, “I beg You, God! Please send Aaron, whom You usually send!” |
|
יגוַיֹּ֖אמֶר בִּ֣י אֲדֹנָ֑י שְׁלַח־נָ֖א בְּיַד־תִּשְׁלָֽח: |
| בְּיַד־תִּשְׁלָֽח - means: Whom You are accustomed to send - and that is Aaron. Another explanation: “some other person whom You wish to send.” I will not ultimately lead them myself into the Land of Israel and be their future redeemer, and You have many other 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:
|
| 14God displayed indignation toward Moses, and said, “Is not your brother Aaron the Levite? I know that he can certainly speak! Indeed, he will be setting out to meet you, and when he sees you, his heart will be glad. |
|
ידוַיִּֽחַר־אַ֨ף יְהֹוָ֜ה בְּמשֶׁ֗ה וַיֹּ֨אמֶר֙ הֲלֹ֨א אַֽהֲרֹ֤ן אָחִ֨יךָ֙ הַלֵּוִ֔י יָדַ֕עְתִּי כִּֽי־דַבֵּ֥ר יְדַבֵּ֖ר ה֑וּא וְגַ֤ם הִנֵּה־הוּא֙ יֹצֵ֣א לִקְרָאתֶ֔ךָ וְרָֽאֲךָ֖ וְשָׂמַ֥ח בְּלִבּֽוֹ: |
| וַיִּֽחַר־אַף - Displayed indignation. Rabbi Yehoshua ben Korchah said: Every Divine anger (חֲרוֹן אַף) mentioned in the Torah has its adverse effect stated, but in this case there is no mention of any effect, for we do not find any punishment received by Moses that resulted from this anger. Rabbi Yosei answered him: In this case, too, an adverse effect is mentioned: “Is not your brother Aaron the Levite?”. for he was destined to be only a Levite and not a priest, and I initially intended that the priesthood would emanate from you. Now, however, it will not be so, but he will be a priest and you will be the Levite, as it says: “and Moses, the man of God – his sons are included among the tribe of Levi.” |
|
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):
|
| הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ - (lit.) He is here coming out to meet you - i.e., when you set out for Egypt. |
|
הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ.
כְּשֶׁתֵּלֵךְ לְמִצְרַיִם:
|
| וְרָֽאֲךָ וְשָׂמַח בְּלִבּֽוֹ - And when he sees you his heart will be glad - and not as you suppose, that he will begrudge your elevation to an exalted position. And as a result of this heartfelt rejoicing, Aaron merited to wear the breastplate ornament placed over the heart. |
|
וְרָֽאֲךָ וְשָׂמַח בְּלִבּֽוֹ.
לֹא כְשֶׁאַתָּה סָבוּר, שֶׁיְּהֵא מַקְפִּיד עָלֶיךָ שֶׁאַתָּה עוֹלֶה לִגְדֻלָּה; וּמִשָּׁם זָכָה אַהֲרֹן לַעֲדִי הַחֹשֶׁן הַנָּתוּן עַל הַלֵּב (שבת קל"ט):
|
| 15You must speak to him and put the words in his mouth. I will then be with your mouth and his mouth, and I will instruct you what to do. |
|
טווְדִבַּרְתָּ֣ אֵלָ֔יו וְשַׂמְתָּ֥ אֶת־הַדְּבָרִ֖ים בְּפִ֑יו וְאָֽנֹכִ֗י אֶֽהְיֶ֤ה עִם־פִּ֨יךָ֙ וְעִם־פִּ֔יהוּ וְהֽוֹרֵיתִ֣י אֶתְכֶ֔ם אֵ֖ת אֲשֶׁ֥ר תַּֽעֲשֽׂוּן: |
| 16He will speak to the people for you. He will thus serve as your mouth, and you will be his mentor. |
|
טזוְדִבֶּר־ה֥וּא לְךָ֖ אֶל־הָעָ֑ם וְהָ֤יָה הוּא֙ יִֽהְיֶה־לְּךָ֣ לְפֶ֔ה וְאַתָּ֖ה תִּֽהְיֶה־לּ֥וֹ לֵֽאלֹהִֽים: |
| וְדִבֶּר־הוּא לְךָ - means “on your behalf he will speak” to the people. This phrase is a proof for every לְךָ, לִי, לוֹ, לָכֶם, and לָהֶם that follows the verb דבר, that they all mean עַל “for” and not “to.” |
|
וְדִבֶּר־הוּא לְךָ.
בִּשְׁבִילְךָ יְדַבֵּר אֶל הָעָם. וְזֶה יוֹכִיחַ עַל כָּל לְךָ וְלִי וְלוֹ וְלָכֶם וְלָהֶם הַסְּמוּכִים לְדִבּוּר שֶׁכֻּלָּם לְשׁוֹן עַל הֵם:
|
| יִֽהְיֶה־לְךָ לְפֶה - means: “he will act for you as a spokesman,” since you stammer. |
|
יִֽהְיֶה־לְךָ לְפֶה.
לְמֵלִיץ, לְפִי שֶׁאַתָּה כְבַד פֶּה:
|
| לֵֽאלֹהִֽים - means here: as a leader and a chief. |
|
לֵֽאלֹהִֽים.
לְרַב וּלְשַׂר:
|
| 17And in your hand you must take this staff, with which you will perform the miraculous signs.” |
|
יזוְאֶת־הַמַּטֶּ֥ה הַזֶּ֖ה תִּקַּ֣ח בְּיָדֶ֑ךָ אֲשֶׁ֥ר תַּֽעֲשֶׂה־בּ֖וֹ אֶת־הָֽאֹתֹֽת: |
