Lang: he;
Title: פרשת בשלח;
Content:
פרק יג
(יז) וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹהִים פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה.
(יח) וַיַּסֵּב אֱלֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר יַם סוּף וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם.
(יט) וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם.
(כ) וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר.
(כא) וַי״י הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה.
(כב) לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם.
פרק יד
(א) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(ב) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל הַיָּם.
(ג) וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר.
(ד) וְחִזַּקְתִּי אֶת לֵב פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכׇל חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי אֲנִי י״י וַיַּעֲשׂוּ כֵן.
(ה) וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל הָעָם וַיֹּאמְרוּ מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעׇבְדֵנוּ.
(ו) וַיֶּאְסֹר אֶת רִכְבּוֹ וְאֶת עַמּוֹ לָקַח עִמּוֹ.
(ז) וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל כֻּלּוֹ.
(ח) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף אַחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד רָמָה.
(ט) וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם חֹנִים עַל הַיָּם כׇּל סוּס רֶכֶב פַּרְעֹה וּפָרָשָׁיו וְחֵילוֹ עַל פִּי הַחִירֹת לִפְנֵי בַּעַל צְפֹן.
(י) וּפַרְעֹה הִקְרִיב וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל י״י.
(יא) וַיֹּאמְרוּ אֶל מֹשֶׁה הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם.
(יב) הֲלֹא זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר.
(יג) וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַל תִּירָאוּ הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת י״י אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאֹתָם עוֹד עַד עוֹלָם.
(יד) י״י יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִשׁוּן.
(טו) וַיֹּאמֶר י״י אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ.
(טז) וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה.
(יז) וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכׇל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו.
(יח) וְיָדְעוּ מִצְרַיִם כִּי אֲנִי י״י בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו.
(יט) וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם.
(כ) וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כׇּל הַלָּיְלָה.
(כא) וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ י״י אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כׇּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם.
(כב) וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם.
(כג) וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם.
(כד) וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף י״י אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהׇם אֵת מַחֲנֵה מִצְרָיִם.
(כה) וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי י״י נִלְחָם לָהֶם בְּמִצְרָיִם.
(כו) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם עַל רִכְבּוֹ וְעַל פָּרָשָׁיו.
(כז) וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיָּשׇׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר י״י אֶת מִצְרַיִם בְּתוֹךְ הַיָּם.
(כח) וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת הָרֶכֶב וְאֶת הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא נִשְׁאַר בָּהֶם עַד אֶחָד.
(כט) וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם.
(ל) וַיּוֹשַׁע י״י בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם.
(לא) וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה י״י בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת י״י וַיַּאֲמִינוּ בַּי״י וּבְמֹשֶׁה עַבְדּוֹ.
פרק טו
(א) אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַי״י וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַי״י כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם.
(ב) עׇזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ.
(ג) י״י אִישׁ מִלְחָמָה י״י שְׁמוֹ.
(ד) מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם סוּף.
(ה) תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ אָבֶן.
(ו) יְמִינְךָ י״י נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ י״י תִּרְעַץ אוֹיֵב.
(ז) וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ.
(ח) וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם.
(ט) אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי.
(י) נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלְלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים.
(יא) מִי כָמֹכָה בָּאֵלִם י״י מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא.
(יב) נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ.
(יג) נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעׇזְּךָ אֶל נְוֵה קׇדְשֶׁךָ.
(יד) שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת.
(טו) אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן.
(טז) תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד יַעֲבֹר עַמְּךָ י״י עַד יַעֲבֹר עַם זוּ קָנִיתָ.
(יז) תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ י״י מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ.
(יח) י״י יִמְלֹךְ לְעֹלָם וָעֶד.
(יט) כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב י״י עֲלֵהֶם אֶת מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם.
(כ) וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כׇל הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת.
(כא) וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַי״י כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם.
(כב) וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף וַיֵּצְאוּ אֶל מִדְבַּר שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְלֹא מָצְאוּ מָיִם.
(כג) וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל כֵּן קָרָא שְׁמָהּ מָרָה.
(כד) וַיִּלֹּנוּ הָעָם עַל מֹשֶׁה לֵּאמֹר מַה נִּשְׁתֶּה.
(כה) וַיִּצְעַק אֶל י״י וַיּוֹרֵהוּ י״י עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ.
(כו) וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל י״י אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כׇּל חֻקָּיו כׇּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי י״י רֹפְאֶךָ.
(כז) וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ שָׁם עַל הַמָּיִם.
פרק טז
(א) וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר סִין אֲשֶׁר בֵּין אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם.
(ב) [וַיִּלּוֹנוּ] (וילינו) כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל עַל מֹשֶׁה וְעַל אַהֲרֹן בַּמִּדְבָּר.
(ג) וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי יִתֵּן מוּתֵנוּ בְיַד י״י בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר בְּאׇכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי הוֹצֵאתֶם אֹתָנוּ אֶל הַמִּדְבָּר הַזֶּה לְהָמִית אֶת כׇּל הַקָּהָל הַזֶּה בָּרָעָב.
(ד) וַיֹּאמֶר י״י אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא.
(ה) וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם.
(ו) וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל כׇּל בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי י״י הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.
(ז) וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י בְּשׇׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל י״י וְנַחְנוּ מָה כִּי [תַלִּינוּ] (תלונו) עָלֵינוּ.
(ח) וַיֹּאמֶר מֹשֶׁה בְּתֵת י״י לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ י״י אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל י״י.
(ט) וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן אֱמֹר אֶל כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי י״י כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם.
(י) וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיִּפְנוּ אֶל הַמִּדְבָּר וְהִנֵּה כְּבוֹד י״י נִרְאָה בֶּעָנָן.
(יא) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יב) שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי י״י אֱלֹהֵיכֶם.
(יג) וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה.
(יד) וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ.
(טו) וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן י״י לָכֶם לְאׇכְלָה.
(טז) זֶה הַדָּבָר אֲשֶׁר צִוָּה י״י לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אׇכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאׇהֳלוֹ תִּקָּחוּ.
(יז) וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט.
(יח) וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אׇכְלוֹ לָקָטוּ.
(יט) וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר.
(כ) וְלֹא שָׁמְעוּ אֶל מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה.
(כא) וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אׇכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס.
(כב) וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כׇּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה.
(כג) וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר י״י שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַי״י מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כׇּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר.
(כד) וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ.
(כה) וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַי״י הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה.
(כו) שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ.
(כז) וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ.
(כח) וַיֹּאמֶר י״י אֶל מֹשֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָי.
(כט) רְאוּ כִּי י״י נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי.
(ל) וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי.
(לא) וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ.
(לב) וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה י״י מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.
(לג) וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי י״י לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם.
(לד) כַּאֲשֶׁר צִוָּה י״י אֶל מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת.
(לה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן.
(לו) וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא.
פרק יז
(א) וַיִּסְעוּ כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמִּדְבַּר סִין לְמַסְעֵיהֶם עַל פִּי י״י וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם.
(ב) וַיָּרֶב הָעָם עִם מֹשֶׁה וַיֹּאמְרוּ תְּנוּ לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה תְּרִיבוּן עִמָּדִי מַה תְּנַסּוּן אֶת י״י.
(ג) וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי בַּצָּמָא.
(ד) וַיִּצְעַק מֹשֶׁה אֶל י״י לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי.
(ה) וַיֹּאמֶר י״י אֶל מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ.
(ו) הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל.
(ז) וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת י״י לֵאמֹר הֲיֵשׁ י״י בְּקִרְבֵּנוּ אִם אָיִן.
(ח) וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִם.
(ט) וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ בְּחַר לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אָנֹכִי נִצָּב עַל רֹאשׁ הַגִּבְעָה וּמַטֵּה הָאֱלֹהִים בְּיָדִי.
(י) וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה.
(יא) וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק.
(יב) וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ.
(יג) וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב.
(יד) וַיֹּאמֶר י״י אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאׇזְנֵי יְהוֹשֻׁעַ כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם.
(טו) וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ י״י נִסִּי.
(טז) וַיֹּאמֶר כִּי יָד עַל כֵּס יָהּבכתר ארם צובה היה כתוב: כֵּסְיָהּ בתיבה אחת. מִלְחָמָה לַי״י בַּעֲמָלֵק מִדֹּר דֹּר.
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Lang: en;
Title: Parashat Beshalach;
Content:
Chapter 13
(17) When Paroh sent out the people, God did not lead them by way of the land of the Philistines,way of the land of the Philistines | דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים – This would have been the most direct route to Canaan, along the Mediterranean coastal highway. thoughthough | כִּי – See R. Moshe ibn Chiquitilla. Alternatively: "that" (Ramban), or: "because" (Rashi, Rashbam and others). For the import of the various possibilities and how they affect how one understands why the Philistine route was rejected, see The Roundabout Route. it was close, for God said, "Lest the people regret when they see war and return to Egypt."
(18) God turned the people around by way of the wilderness to the Sea of Reeds. And the Children of Israel went up armedarmed | וַחֲמֻשִׁים – See Targum Onkelos, opinion in Mekhilta DeRabbi Yishmael and others, and see the word's usage in Yehoshua 1:14. Ibn Ezra suggests that it relates either to the noun "חֹמֶשׁ", stomach, or to the number "חמש", five, referring to the fifth rib, both referring to the place where one would harness his sword. [He compares the relationship between the words to that between "חָלוּץ" (an armed man) and "חָלָץ", loins.] Others suggest: "one out five", "five generations", or: "fivefold", referring to the number of people who left Egypt (opinions in Mekhilta DeRashbi). from the land of Egypt.
(19) Moshe took the bones of Yosef with him, for he had solemnly made the Children of Israel swear,solemnly… swear | הַשְׁבֵּעַ הִשְׁבִּיעַ – This form (an infinitive absolute followed by another form of the verb) generally expresses emphasis. saying, "God will surely remember you, and you shall bring up my bones from this placefrom this place | מִזֶּה – Literally: "from this", but short for: "from this place". with you."
(20) They traveled from Sukkot and camped in Etam, at the edge of the wilderness.
(21) And Hashem was going before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light, so as to go by day and by night.
(22) The pillar of cloud by day and the pillar of fire by night did not depart from before the people.
Chapter 14
(1) Hashem spoke to Moshe saying,
(2) "Speak to the Children of Israel and let them returnreturn | וְיָשֻׁבוּ – In other words: "change direction". This is what will lead Paroh to assume that the nation is lost in the desert and to pursue them (Rashi, Ibn Ezra). and camp before Pi HaChirot,Pi HaChirot | פִּי הַחִירֹת – The name might be Egyptian in origin, with "Pi" meaning either "the" or "house", but "HaChirot" is of unknown etymology. If Hebrew, it might mean: "the mouth of the gorges" (with "חִירֹת" related to "חוֹר", a hole, or to "חרת", to engrave), or: "the mouth of freedom", (with "חִירֹת" playing on the word "חירות", freedom) perhaps so called since that is where the nation attained their freedom (Rashi). between MigdolMigdol | מִגְדֹּל – This name means "tower" or "fortress". It is mentioned several other times in Tanakh, including Yirmeyahu 44:1, 46:14 and Yechezkel 29:10 and 30:6. and the sea, before Baal Tzefon;Baal Tzefon | בַּעַל צְפֹן – This is likely the name of both a deity (attested to in ancient near eastern sources) and the site in which he was worshipped. The name means: "lord of the north". you shall camp opposite it on the sea.
(3) Paroh will say ofof the Children of Israel | לִבְנֵי יִשְׂרָאֵל – See Ibn Ezra that sometimes "ל" can mean "about" or "regarding" rather than "to", pointing to Bereshit 20:13 and Shofetim 9:54 as other examples. the Children of Israel, 'They are confusedconfused | נְבֻכִים – The root "בוך", referring to being in a state of perplexity, appears only two more times, in Yoel 1:18 and Esther 3:15. Cf. Rashi who connects the word to the noun "נֵבֶךְ" (depths of the sea) in Iyyov 38:16, translating: "shut in" (with the word parallel to the following clause). in the land; the wilderness has closed upon them.'has closed upon them | סָגַר עֲלֵיהֶם – Paroh might mean that the wilderness had shut the people in because, being lost, they could not find a route out, or because they had they inadvertently backed themselves into a corner, camping by the Sea of Reeds with no means of escape. Alternatively, the subject of "closed" is Baal Tzefon, the deity whom Paroh thought imprisoned the people in the wilderness (Targum Yerushalmi (Yonatan), Sforno).
(4) I will strengthen Paroh's heart so he will chase after them, and I will be honoredI will be honored | וְאִכָּבְדָה – Cf. R"Y Bekhor Shor that the root connotes heaviness rather than honor, and that Hashem is saying that He will give Paroh a heavy blow. [This is the same root used multiple times to describe the hardening of Paroh's heart.] through Paroh and all his army; and the Egyptians shall know that I am Hashem." They did so.
(5) It was told to the king of Egypt that the people had fled, and Paroh and his servants had a change of heart towards the people, and they said, "What is this that we have done that we have sent Israel out from serving us?"
(6) He harnessed his chariot and took his people with him.
(7) He took six hundred choice chariots, and all the chariots of Egypt, and captainsand captains | וְשָׁלִשִׁם – Some connect the word to the number "שָׁלוֹשׁ", three, suggesting that they were so called because they were either third in rank to the king (Ibn Ezra), in charge of groups of thirty (Abarbanel), or captains of the three member crew of each chariot (opinion in Shadal, though in this period, Egyptian chariots might have had a crew of only two). Others suggest it might relate to the Ugaritic "tlt" meaning "bronze" and, by metonymy, refer to armored warriors (see discussion in W. Propp, The Anchor Yale Bible). over all of them.
(8) Hashem strengthened the heart of Paroh, king of Egypt, and he chased after the Children of Israel, but the Children of Israel were going out with an upraised hand.upraised hand | בְּיָד רָמָה – This might refer to the nation having left willfully and with confidence (or perhaps defiance), not as confused fugitives (Ibn Ezra, R"Y Bekhor Shor, and compare usage of the phrase in Bemidbar 15:30 and Melakhim I 11:26). Cf. Mekhilta DeRabbi Yishmael who suggests that it refers to prayer and exaltation of God, pointing to Tehillim 149:6.
(9) The Egyptians chased after them, all of Paroh's horses and chariots, his horsemen and his army,and his army | וְחֵילוֹ – See Ibn Ezra that this might refer to infantry specifically, so that the verse includes chariots, horsemen and foot soldiers. and overtook them camping by the sea, at Pi HaChirot before Baal Tzefon.
(10) Paroh approached,Paroh approached | וּפַרְעֹה הִקְרִיב – Cf. Ibn Ezra who translates: "led (his army) near", noting that "הִקְרִיב" is a hiphil (causative) form, and that the object (Paroh's army) is simply assumed by the verse. However, see Shadal here and Ibn Ezra on Bereshit 12:11 that sometimes a hiphil form might nonetheless act like an intransitive verb and not take an object. Compare, too, HaRekhasim Levikah that the form might act as an intensifier, highlighting just how close Paroh came. The clause is somewhat unusual in Biblical Hebrew, for the subject precedes the verb, while one would have expected it to follow it ("וַיַּקְרֵב פַּרְעֹה"). This might be meant simply to emphasize the word "Paroh", or it might denote the past perfect ("Paroh had approached"). and the Children of Israel lifted their eyes, and behold, the Egyptians were traveling after them. They were very afraid, and the Children of Israel cried out to Hashem.
(11) They said to Moshe, "Was it for want offor want of | הֲמִבְּלִי אֵין – In Hebrew there is a double negative, perhaps for emphasis. See Rashbam and R"Y Bekhor Shor that such linguistic doubling is the "way of the text", and compare Bemidbar 12:2 and Vayikra 26:44. graves in Egypt that you took us to die in the wilderness? What is this that you have done to us,What is this that you have done to us | מַה זֹּאת עָשִׂיתָ לָּנוּ – Note how the Israelites' words echo those of the Egyptians in verse 5, but while the Egyptians blame themselves the Israelites blame Moshe. to bring us out from Egypt?!
(12) Is this not the thing that we spoke to youthat we spoke to you | אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ – Nowhere in Sefer Shemot is it explicit that the people had previously said such a thing. See Rashi and others that the people are alluding to their complaint in 5:21, where they complained to Moshe for intervening to free them as it had led only to an increased work load, and see Cassuto that in hindsight the people think that their complaint then was sharper than it was. Compare Ibn Ezra who notes that many events are simply not recorded but one can assume that they occurred. Cf. the Samaritan version of Shemot which places this speech after the people's complaint of 6:9. of in Egypt, saying, 'Leave us alone and let us serve the Egyptians, for it is better for us to serve the Egyptians than to die in the wilderness!'"
(13) Moshe said to the people, "Do not be afraid. Station yourselvesstation yourselves | הִתְיַצְּבוּ – See R. D"Z Hoffmann that the connotation is: "stand firm and brave". Cf. R. Hirsch that it refers to an attitude of expectant waiting. Compare the similar verse in Divrei HaYamim II 20:17. and see Hashem's salvation that He will do for you today, for as you have seen Egypt today, you shall not see themsee them | לִרְאֹתָם – U. Cassuto notes that the verse contains a threefold repetition of the root "ראה" (to see), setting up a contrast between seeing the Egyptian might and seeing Hashem's salvation. Though the nation feared the sight of the Egyptians, seeing Hashem's salvation will ensure that they never see the Egyptians with such power again. ever again.
(14) Hashem will fight for you, and you shall be silent."be silent | תַּחֲרִשׁוּן – Many commentators suggest that this is a reaction to the people's cries of verse 10; Moshe tells them to be silent and cease complaining for help is coming. [The tone might be one of either encouragement (Netziv) or rebuke (Chizkuni).] Alternatively, Moshe is saying: "stand still", in contrast to Hashem who will be doing all the fighting. Cf. Ralbag that this is a tactical request; Moshe wants the nation to be quiet lest the Egyptians realize just how close they are and attempt to attack.
(15) Hashem said to Moshe, "Why do you cry out to me? Speak to the Children of Israel that they travel!
(16) And you,And you | וְאַתָּה – See R. D"Z Hoffmann that verse 14 lays out what the Israelites must do (be silent), this verse prescribes what Moshe must do ("and you"), while the following verse speaks of what Hashem will do ("and I"). raise your staff, and stretch forth your hand over the sea and split it, and the Children of Israel shall go into the midst of the sea on dry land.
(17) And I, behold, I will strengthen the heart of the Egyptians and they will come after you, and I will be honored through Paroh and all his army, his chariots and his horsemen.
(18) And the Egyptians shall know that I am Hashem, when I am honored through Paroh, his chariots, and his horsemen."
(19) The angel of Godangel of God | מַלְאַךְ הָאֱלֹהִים – See Rashbam and Ibn Ezra that this refers to the angel who was in charge of moving the pillar of cloud, as per Shemot 13:31. Alternatively: "Divine messenger", which might refer to the cloud itself, in which case the second half of the verse is parallel to and explains the first (Ramban, R. D"Z Hoffmann). who was going before the Israelite camp traveled and went behind them, and the pillar of cloud traveled from before them and stood behind them.
(20) It came between the Egyptian camp and the Israelite camp, and there was the cloud and the darkness,the cloud and the darkness | הֶעָנָן וְהַחֹשֶׁךְ – Alternatively, this is a hendiadys (a pair of words which convey but a single idea, with one acting as a noun and the other as a modifier), meaning: "the dark cloud". and it lit up the night;lit up the night | וַיָּאֶר אֶת הַלָּיְלָה – See Rashbam and others that the cloud and darkness were upon Egypt, but there was light (from the distinct pillar of fire) for Israel. Cf. Hoil Moshe on 13:21 that the fire might have always been within the pillar of cloud and the same entity at once darkened the night for Egypt and illuminated it for Israel. Cf. Machberet Menachem and Ibn Janach: "and darkened the night". They point to Tehillim 139:11 and Iyyov 37:11 as other examples where "אוֹר" might mean "darkness". and they did not approachthey did not approach | וְלֹא קָרַב – The cloud and darkness ensured that the Egyptian and Israelite camps did not draw near each other (many commentators). See, though, Chizkuni that the clause refers to the pillar of cloud and pillar of fire which did not mingle all night long, but did in the morning (see verse 24). each other all night.
(21) Moshe stretched forth his hand over the sea, and Hashem led out the sealed out the sea | וַיּוֹלֶךְ י"י אֶת הַיָּם – Though the verse omits the word "out", the connotation appears to be that Hashem drove the sea back via the wind. For an array of opinions regarding the balance between the natural and supernatural in Hashem's miracle-making, see Miracles. with a mighty east wind all night. And He made the sea into dry land; and the waters were split.
(22) The Children of Israel came into the sea on dry land; and the waters were for them a wall to their right and to their left.
(23) The Egyptians set chase, and all the horses of Paroh, his chariots, and his horsemen came after them into the midst of the sea.
(24) In the morning watch,In the morning watch | בְּאַשְׁמֹרֶת הַבֹּקֶר – See opinions in Bavli Berakhot 3a that the night was divided into either three or four sections, each called a "watch". The morning watch would have been the final section of the night, as day approached. Hashem looked out over the Egyptian camp through the pillar of fire and cloud,through the pillar of fire and cloud | בְּעַמּוּד אֵשׁ וְעָנָן – Rashi and Rashbam explain that this clause describes how Hashem wreaked havoc on the Egyptians via the pillars of fire and cloud. Rashi claims that the cloud turned the ground into clay and the fire boiled it, while Rashbam maintains that the verse does not speak of the pillars mentioned earlier at all, but of a thundering storm with hail mixed with fire. Cf. Ibn Ezra: "between the pillars of cloud and fire", with the verse speaking of how Hashem (or His messenger) looked out between the two pillars. It is also possible that the verse speaks of Hashem looking through just one pillar, either because this was the moment in which the two overlapped, and it is that which confused the Egyptians (R"Y Bekhor Shor), or because there was always only one pillar, with fire in the cloud (Hoil Moshe). and threw the Egyptian camp into a panic.
(25) He removedHe removed | וַיָּסַר – See Rashi and others that the subject of the verb is Hashem who, via the pillar of fire, burned the wheels off the chariots (or perhaps had them get stuck in the mud). Cf. Ibn Ezra who suggests that the Egyptians themselves unharnessed their chariots, hoping to make them lighter to more easily flee, but found that panic had overtaken their horses as well, making them hard to drive. Cf. Rashbam: "They turned", with the verse referring to the Egyptians' futile attempts to turn their chariots around as they attempted to run away. their chariot wheels and drove them heavily. The Egyptians said, "I will flee from before Israel, for Hashem is fighting for them against Egypt."
(26) Hashem said to Moshe, "Stretch forth your hand over the sea that the waters turn back over the Egyptians, over their chariots, and over their horsemen."
(27) Moshe stretched forth his hand over the sea, and the sea returned to its regular courseto its regular course | לְאֵיתָנוֹ – See R"Y Bekhor Shor. Shadal suggests that the word stems from the root "יתן" which in Arabic means "perennial", and see Yirmeyahu 5:15 where "גּוֹי אֵיתָן" is parallel to "גּוֹי מֵעוֹלָם". Cf. Rashi: "to its might", and see Shadal that this meaning might be derived from the word's original meaning, where "endurance" was connected to "firmness" and "strength". towards morningtowards morning | לִפְנוֹת בֹּקֶר – More literally: "at the turning of the morning". Cf. R"Y Bekhor Shor who suggests "before noon", when the day is about to turn, but the phrase's usage in Shofetim 19:26-27 clearly suggests that it refers to an early hour, before morning has fully arrived. as the Egyptians were fleeing towards it.towards it | לִקְרָאתוֹ – See Rashi that in their confusion, the Egyptians ran towards the water rather than away, or Rashbam that though they attempted to flee, the sea came upon them before they had a chance. Hashem shookshook | וַיְנַעֵר – The word might refer to the up and down movement of the Egyptians in the raging sea (Rashi) or perhaps to their being tossed from their chariots into the water (Sforno, R. Hirsch). the Egyptians into the midst of the sea.
(28) The waters turned back and covered the chariots and the horsemen of allof all | לְכֹל – See Ramban. Alternatively: "all", with the "ל" being superfluous (Rashi, pointing to Shemot 27:3 and 27:19 as other examples of a redundant "ל"). Compare Shadal that the "ל" means: "in summary", also finding support in Shemot 27:3 and 19. It is also possible that the words "לְכֹל חֵיל פַּרְעֹה" are part of the following clause rather than the preceding one (in opposition to the cantillation marks), so that the verse would read: "Of all of Paroh's army that came after them, not even one remained." of Paroh's army who were coming after them in the sea; not even oneeven one | עַד אֶחָד – Cf. Lekach Tov, drawing on R. Nechemyah in the Mekhilta, who translates: "until one", suggesting that Paroh alone survived, and see Shemot 9:16 which might imply that Paroh was meant to survive and share his new found awareness of God. See also Pirkei DeRabbi Eliezer 42 which elaborates on Paroh's survival and subsequent repentance. of them remained.
(29) But the Children of Israel had walkedhad walked | הָלְכוּ – See Rashbam, perhaps supported by the past perfect form of the verb (though the form might simply come to highlight the contrast between the two nations). Alternatively: "walked", implying that while the Egyptians were drowning, the Israelites were simultaneously walking on dry land, a double miracle (Ibn Ezra). on dry land in the midst of the sea and the waters were for them a wall to the right and to the left.
(30) On that day Hashem saved Israel from the Egyptians, and Israel saw the Egyptians dead on the seashore.on the seashore | עַל שְׂפַת הַיָּם – This clause might refer back to the immediately preceding word, "Egyptians", whose bodies the Israelites saw being washed onto shore (Rashi). Alternatively, it refers to the Israelites who, from the seashore, saw the Egyptians dying in the sea (Rashbam).
(31) Israel saw the great hand that Hashem had wrought against Egypt, and the people feared Hashem and they believed in Hashem and Moshe, His servant.
Chapter 15
(1) Then Moshe and the Children of Israel sangThen… sang | אָז יָשִׁיר – Though "יָשִׁיר" is an imperfect, commonly referring to an action to be done in the future, see Ibn Ezra (second commentary), that often in Tanakh when an imperfect verb is preceded by the word "אָז", it might take the meaning of a perfect and refer to an action done in the past. For other examples, see Bemidbar 21:17, Yehoshua 10:12, and Melakhim I 11:7. Cf. Rashi that the verse implies future intent: "Then (during the miracle) Moshe thought to sing". For further discussion of ambiguous tenses in Tanakh, see Tenses. this song to Hashem, and they said, "Let me sing to Hashem for He has triumphed gloriously;triumphed gloriously | גָאֹה גָּאָה – See Rashbam and Shadal. The root "גאה" means "to rise up" and in the context of war might mean to rise over the enemy. Cf. Ibn Ezra: "has acted exaltedly" or "is highly exalted". The doubling appears to be for emphasis, though see Targum Onkelos who suggests: "he triumphed over the proud". The word choice might be motivated by the fact that the root "גאה" is often used in the context of rising waters (see Yechezkel 47:5), and thus evokes an image of God triumphing by engulfing His enemies in surging waters. a horse and his rider He has hurled into the sea.
(2) YahYah | יָהּ – This name of God is found only once more in Torah, and close to 50 times total in Tanakh, almost exclusively in Sefer Tehillim. It might be a shortened form of Hashem's proper name יהו-ה. is my mightmy might | עׇזִּי – This translation assumes that the final "י" is a sign of the first person possessive. One would have then expected "עֻזִּי" rather than "עׇזִּי", but see Ibn Ezra that there is no difference between the two forms. Cf. Rashi who, bothered by the anomalous vocalization, suggests that the "י" is superfluous (comparing it to "שֹׁכְנִי סְנֶה" of Devarim 33:16 and "הַיֹּשְׁבִי בַּשָּׁמָיִם" of Tehillim 123:1) and that "עז" is a noun in the construct state. The verse would read: "The might of Hashem… was for me a salvation". and my song;my song | וְזִמְרָת – See Radak (Sefer HaShorashim) that "זִמְרָת" is short for "זמרתי" (with the "י" a sign of possession), understanding the noun to relate to the root "זמר", to sing. Alternatively: "the cutting power (i.e. vengeance) of Hashem", reading "וְזִמְרָת" as a noun in the construct state, related to the root "זמר", to prune or cut off (Rashi, R"Y Bekhor Shor). Ralbag suggests a third possibility: "the good of Hashem", understanding "זִמְרָת" to refer to something good or praiseworthy, as in Bereshit 43:11, "קְחוּ מִזִּמְרַת הָאָרֶץ". He was for me a salvation. This is my God and I will beautify Him,will beautify him | וְאַנְוֵהוּ – Or, perhaps: "beautify Him with praises", i.e. "extol Him". See Rashbam and Shadal who connect the word to the adjective "נָאוֶה" (beautiful), as per its usage in Shir HaShirim 2:14 and Yirmeyahu 6:4. Cf. Targum Onkelos and Ibn Ezra: "I will make for Him a dwelling place" (perhaps alluding to the Temple). They connect the word to the noun "נָוֶה", a habitation. the God of my father and I will exalt Him.
(3) Hashem is a man of war; Hashem is His name.
(4) The chariots of Paroh and his army, He cast into the sea; and the choicest of his captains were drowned in the Sea of Reeds.
(5) The depths covered them;covered him | יְכַסְיֻמוּ – One would have expected "יְכַסְיֻמוֹ" (vocalized with a cholam instead of a shuruk). See Rashbam that the word might be written in this exceptional manner for aesthetic purposes, to rhyme with the "יֻ" in the previous syllable. Compare Yechezkel 43:11, where the unusual form "מוֹבָאָיו" (as opposed to the expected "מבואיו") might similarly be explained as coming to parallel and rhyme with the earlier "וּמוֹצָאָיו". Cf. Shadal who instead suggests that this is a form of onomatopoeia, with the "u" sound expressing the fall into the darkness of the sea. they descended into the deep like a stone.
(6) Your right hand, Hashem, gloriousglorious | נֶאְדָּרִי – Similarly: "majestic" or "mighty" (see Shadal). See Ibn Ezra that the final "י" is superfluous so that the word is equivalent in meaning to "נֶאְדָּר" of verse 11. [For other examples of the phenomenon, see the note on verse 2.] The word might modify either "Hashem" (Rashbam) or "right hand" (Ibn Ezra, who must posit that though the word "ימין" is normally feminine, it can also take masculine modifiers). in power, Your right hand,Your right hand, Hashem | יְמִינְךָ י"י – Regarding the repetition of this phrase, see Rashbam that such poetic doublings are common features of Biblical poetry, pointing to other examples in Tehillim 93:3, 94:3, and 118:16. Cf. Ibn Ezra that the doubling conveys that the action spoken of was repeated time and again. Hashem, shattersshatters | תִּרְעַץ – The word appears only here and in Shofetim 10:8, where it is paired with the root "רץץּ", to crush. The tense is disputed, with some suggesting: "shattered", referring to the recent destruction of the Egyptians (R. Avraham b. HaRambam), and others suggesting: "will shatter", with the people expressing a hope for future salvation (Sforno). [Throughout the song, the tense of many other words is similarly ambiguous. Regarding the general phenomenon, see Tenses in Tanakh.] the enemy.
(7) And in Your great triumph,Your triumph | גְּאוֹנְךָ – Alternatively: "your excellency", "pride" or: "majesty". You tear down those who rise against You; You send forth Your wrath, consume them like stubble.You send forth Your wrath… | תְּשַׁלַּח חֲרֹנְךָ – As "חרון" in Hebrew relates to the root "חרה", to burn, the verse depicts Hashem's anger as burning the Egyptians like straw.
(8) And with the breath of Your nostrils,breath of Your nostrils | וּבְרוּחַ אַפֶּיךָ – See Ralbag. As the word "רוּחַ" means both "breath" and "wind", the verse neatly alludes to the eastern wind brought as if by God's breath to split the sea. Alternatively: "with the blast of your anger" (Ibn Ezra, second commentary, and see Rashi). the waters were piled up; streamsstreams | נֹזְלִים – The word refers to flowing waters. In the Hebrew, the verse is alliterated, with a four-fold repetition of the letter nun (נֹזְלִים, נֶעֶרְמוּ, נִצְּבוּ, נֵד). stood upright like a wall;wall | נֵד – See Targum Onkelos, with the verse parallel to Shemot 14:10: "וְהַמַּיִם לָהֶם חֹמָה". Similarly: "a heap" (Shadal). Alternatively, the word relates to "נאד", a water skin, perhaps implying that the waters were contained (see Targum Yerushalmi (Yonatan)). the depths frozefroze | קָפְאוּ – See Ibn Ezra, relating the verb to the noun "קִפָּאוֹן" (frost) in Zecharya 14:6. Similarly: "solidified" or "congealed", as per the verb's usage in Iyyov 10:10. in the heart of the sea.
(9) The enemy said,The enemy said | אָמַר אוֹיֵב – The translation has not captured the full alliteration of the Hebrew where each of the first five words open with the letter "א". The alliterative, staccato rhythm might convey Paroh's haste, or perhaps his hubris ("I will, I will…"). "I will chase, I will overcome, I will divide the spoils. My appetite will be sated by them.My appetite will be sated… | תִּמְלָאֵמוֹ נַפְשִׁי – See Rashi and Shadal, pointing to Devarim 23:5 for similar usage. The word "נפש", commonly translated as "soul", might have originally been related to the Akkadian "napistu", neck or throat (leading some to translate it here as "gullet"), and only later came to metaphorically refer to a life source, the seat of appetite, emotion, or desire, or to man himself (modern scholars, see: L. Durr, "Hebr. נפש = akk. napistu = Gurgel, Kehle", ZAW 43: 262-269). Cf. Ralbag: "I will cut them off", pointing to Iyyov 40:31 for such usage of the root "מלא". [See commentators there who suggest that this is a variant of the root "מלל" (to scrape) with the "א" replacing the "ל".] I will unsheathe my sword; my hand will dispossess them."dispossess | תּוֹרִישֵׁמוֹ – Alternatively: "impoverish them", as per the root's usage in Shemuel I 2:7 (Rashi), or: "destroy them", as per the root's usage in Bemidbar 14:12.
(10) You blew with Your breath and the sea covered them. They sanksank | צָלְלוּ – See Rashi that the verb relates to the noun "מְצוֹלָה", depths. Alternatively: "they quivered" or "tingled", from the root "צלל" (opinion in Ibn Ezra), perhaps implying that the Egyptians were trembling or shrieking as the waters covered them. If so, though, the comparison to lead is not clear. like lead in mighty waters.mighty waters | בְּמַיִם אַדִּירִים – Alternatively: "The mighty sank like lead in the waters".
(11) Who is like You among the gods, Hashem? Who is like You, glorious in holiness, awesome in praises,awesome in praises | נוֹרָא תְהִלֹּת – Rashi and others suggest that the verse implies that Hashem is an object of dread whom people fear to praise, as they will be unable to do His deeds justice. Cf. Shadal that the connotation is: "one who is worthy of awesome praises" or Rashbam: "one who is feared due to His praiseworthy deeds". worker of wonders?
(12) You stretched forth Your right hand; the land swallowed them.
(13) You led forth, in Your kindness,in Your kindness | בְחַסְדְּךָ – Alternatively: "loyalty". See the note on Shemot 15:13. this nation whom You redeemed; You guided themYou guide them | נֵהַלְתָּ – As the people have not yet reached Hashem's "holy abode", Rashbam suggests that though the verbs of the verse are formulated in the perfect, they should be understood as referring to actions done in the present. Ibn Ezra, instead, posits that the verse refers to the future, noting that often in prophetic writing, a prophet speaks of the future as if it already has come to pass. with Your strength to Your holy abode.Your holy abode | נְוֵה קׇדְשֶׁךָ – This might refer to Mt. Sinai (Ibn Ezra), the land of Israel (Rashbam. R"Y Bekhor Shor), or to the Temple (Ramban, Ralbag).
(14) The peoples heard; they shuddered. Writhingwrithing | חִיל – The word is often used in the context of labor pangs ("חִיל כַּיּוֹלֵדָה"). took hold of the dwellers of Philistia.
(15) Then the chiefs of Edom were terrified; trembling took hold of the leaders of Moav.leaders of Moav | אֵילֵי מוֹאָב – An "אַיִל" is a ram, but can also metaphorically refer to leaders. See Melakhim II 25:15 and Yechezkel 17:13. All the inhabitants of Canaan melted away.
(16) May terror and fear fallMay terror… fall upon them | תִּפֹּל עֲלֵיהֶם אֵימָתָה – The imperfect might indicate a request for the future, that just as the nations were frightened upon hearing of the miracles in Egypt, they will be afraid to battle against the nation later (Sforno). Alternatively, despite the imperfect formulation, the verbs of the verse should be understood as referring to the past. upon them. By the strength of Your arm may they be still as stone, until Your people passes, Hashem; until this people whom You have acquired passes.passes | יַעֲבֹר – If the verse is a request regarding the future, it might refer to traversing the wilderness or the Jordan.
(17) You shall bring them and plant them on the mountain of your inheritance, the place which You have wrought for Your dwelling, Hashem, the sanctuary, Adonai,sanctuary, Adonai | מִקְּדָשׁ אֲדֹנָי – See Rashi who reads this as a direct address to God, and not as two words in the construct state, "the sanctuary of Adonai". which Your hands have established.have established | כּוֹנְנוּ – See Shadal that the verb is more intense than "פָּעַלְתָּ", connoting something which is firmly fixed.
(18) Hashem will reign forever and ever.
(19) ForFor | כִּי – See R. Avraham b. HaRambam that this statement explains why the song was sung. Alternatively: "when" (many commentators), with the words either introducing the next verse and stating when Miryam sang (R"Y Bekhor Shor) or referring back to verse 1 and stating when Moshe sang (Ramban). Alternatively, the verse is part of the song, highlighting a double miracle, that at the very same time that the Egyptians were drowning, the Israelites passed on dry land (Ibn Ezra and see the note on 14:29). the horses of Paroh came with his chariots and with his horsemen into the sea, and Hashem turned back the waters of the sea upon them; but the Children of Israel walked on dry land in the midst of the sea.
(20) MiryamMiryam | מִרְיָם – This is the first time that Miryam is named in Tanakh. She might be referred to as the sister of Aharon rather than Moshe for it is the way of the text to identify a woman in relationship to her oldest brother (Rashbam). the prophetess, Aharon's sister, took the tambourinetambourine | הַתֹּף – The noun "תֹּף" relates to the root "תפפ", to beat, suggesting that this is some type of percussion instrument. in her hand and all the women went out after her with tambourines and dances.dances | וּבִמְחֹלֹת – See Shadal that the word might relate to the root "חול", which means to move in a circle in Arabic. He, though, prefers to view it as an instrument, and see Radak that it might stem from the root, "חלל", to bore a hole, referring to a wind instrument such as a pipe or flute.
(21) Miryam sang responsivelysang responsively | וַתַּעַן – The root "ענה" is normally translated as "reply" or "answer" but see Shadal that in the context of song it likely refers to responsive singing. Compare Shemuel I 18:7, 29:5, and Ezra 3:11. Alternatively: "responded", with the verse implying that Miryam's song was a response to the song sung by Moshe and the men. to them, "Sing to Hashem for He has triumphed gloriously; a horse and his rider He has hurled into the sea."
(22) Moshe had Israel travel from the Sea of Reeds; they went out towards the Wilderness of Shur and did not find water.
(23) They came to Marah, but they could not drink water from Marah for it was bitter; therefore it was named Marah.Marah | מָרָה – The name means: "bitter".
(24) The people grumbled against Moshe, saying, "What are we to drink?"
(25) He cried out to Hashem, and Hashem showed him a piece of wooda piece of wood | עֵץ – Alternatively: "a tree". and he cast it into the water and the water was sweetened. There He set for them statutes and ordinances;statutes and ordinances | חֹק וּמִשְׁפָּט – As no laws are stipulated in the continuation, commentators debate which commandments were given now, and even whether the verse refers to actual laws at all. See Miracles and Mitzvot at Marah for discussion. and there He tested them.He tested them | נִסָּהוּ – Alternatively: "They [the nation] tested Him [God]" (Targum Yerushalmi (Yonatan) and Ralbag). The meaning of the root "נסה" is also debated, with others suggesting: "elevated" (R. Yehoshua in Meklhilta DeRabbi Yishmael), "accustomed" (see Rashbam here and on 16:4), or "performed miracles" (Abarbanel). See Miracles and Mitzvot at Marah for discussion of how the various readings impact one's understanding of the story and its purpose.
(26) He said, "If you surely listen to the voice of Hashem, your God, and you do what is right in His eyes, and you heed His commandments and keep His statutes, all the diseases that I put upon Egypt I will not put upon you, for I am Hashem your healer."
(27) They came to Elim where there were twelve springs of water and seventy palm trees, and they camped there by the water.
Chapter 16
(1) They travelled from Elim, and the entire congregation of the Children of Israel came to the Wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month of their going out from Egypt.
(2) The entire congregation of the Children of Israel grumbled against Moshe and against Aharon in the wilderness.
(3) The Children of Israel said to them, "Would that we had diedWould that we had died | מִי יִתֵּן מוּתֵנוּ – Literally: "Who would give that we had died". at the hand of Hashemat the hand of Hashem | בְיַד י"י – See Rashbam that the connotation is: "by a natural death". Cf. Sforno, that the people state that if God was to kill them regardless, better that He did so while they were satiated with food, rather than through famine, pointing to the similar assertion in Eikhah 4:9, "טוֹבִים הָיוּ חַלְלֵי חֶרֶב מֵחַלְלֵי רָעָב". in the land of Egypt while we sat by the meat pot, while we ate our fill of bread, for you took us out of Egypt to this wilderness, to kill this entire assembly with famine."
(4) Hashem said to Moshe, "Behold, I will rain down breadbread | לֶחֶם – Alternatively, this is a general term for all food, including meat (Ibn Ezra and others, pointing to Vayikra 3:11 where the term refers to sacrifices). Taking this broader understanding of the word might explain how in verse 8 Moshe can speak of Hashem sending meat, which would otherwise not yet have been promised. from the heavens and the people shall go out and gather their daily portion on its day, so that I can test them whether they will go by My teachinggo by My teaching | הֲיֵלֵךְ בְּתוֹרָתִי – See Rashi that Hashem refers to the specific commandments related to the manna. Alternatively, Hashem refers to the commandments as a whole; through the manna the nation will learn to rely on God, trust in Him, and thereby come to keep His laws (Rashbam). or not.
(5) On the sixth day, they will prepare what they bring in, and it will be twice what they gather each day."
(6) Moshe and Aharon said to all of the Children of Israel, "In the eveningin the evening | עֶרֶב – See Rashi that this is equivalent in meaning to: "ולערב", at evening. you will know that it was Hashem who brought you outHashem brought you out | י"י הוֹצִיא אֶתְכֶם – This is a response to the people's claim "הוֹצֵאתֶם אֹתָנוּ", you (Moshe and Aharon) brought us out (Rashi, Rashbam). of the land Egypt.
(7) And in the morningAnd in the morning | וּבֹקֶר – See Ramban that the nation will recognize God's glory specifically with the bringing of manna in the morning since the manna, being a totally new creation, was a bigger miracle than the meat. Cf. Ibn Ezra that the word "וּבֹקֶר" is related to the previous verse: "In the evening you will know that Hashem brought you out from Egypt, and so, too, in the morning." The words "you will see the glory" begin a new sentence; seeing God's glory in the cloud will be a second sign that God has heard the people's complaints. you will see Hashem's gloryHashem's glory | כְּבוֹד י"י – God's glory will be manifest through the raining down of manna (Rashi, Rashbam). Alternatively, the verse refers to God's glory as seen in the cloud (Ibn Ezra, and see the previous note and verse 10). asas He hears | בְּשׇׁמְעוֹ – Alternatively: "because He hears" (Ibn Ezra first commentary, Shadal). He hears your grumbling against Hashem. But, what are weBut, what are we | וְנַחְנוּ מָה – The verse's word order puts emphasis on the pronoun, so one might alternatively translate: "As for us, what are we…". that you grumble against us?"
(8) Moshe said, "When Hashem gives you meat in the evening to eat and your fill of breadyour fill of bread | וְלֶחֶם... לִשְׂבֹּעַ – More literally: "bread to satisfy". in the morning as Hashem hears your grumblings that you grumble against Him.against Him | עָלָיו – Ibn Ezra suggests that one should fill in "then, you will know that you have sinned". Cf. Ramban and Hoil Moshe that this is simply an elaboration on verses 6-7, with Moshe clarifying what will happen in the evening and morning that will lead them to recognize that "Hashem brought you out of Egypt." Cf. B. Jacob that the awkwardness of the sentence stems from the fact that Moshe alone (without Aharon's aid) is the speaker. But, what are we? Your grumblings are not against us, but against Hashem."
(9) Moshe said to Aharon, "Say to the entire congregation of the Children of Israel, 'Draw near before Hashem because He has heard your grumblings.'"
(10) As Aharon was speaking to the entire congregation of Israel, they turned towards the wilderness, and behold, the glory of Hashem appeared in the cloud.
(11) Hashem spoke to Moshe saying,
(12) "I have heard the grumblings of the Children of Israel. Speak to them, saying, 'At twilight, you shall eat meat, and in the morning, you shall have your fill of bread; and you shall know that I am Hashem, your God.'"
(13) In the evening the quailquail | הַשְּׂלָו – Almost all scholars identify the "שְׂלָו" with the common quail, a bird from the pheasant family. However, there is also a minority opinion which posits that the "שְׂלָו" is a fish. For further discussion, see שְׂלָו – Fish or Fowl. rose and covered the camp; and in the morning there was a layer of dew around the camp.
(14) The layer of dew rose,rose | וַתַּעַל – This likely refers to the natural evaporation of dew. and behold, on the surface of the wilderness, a fine substance,a fine substance | דַּק – The word "substance" is assumed by the text and has been inserted for clarity. flaky,flaky | מְחֻסְפָּס – This word appears only here, making its meaning uncertain. It might relate to the Arabic خَشِفَ or Ethiopic ኀሠፈ, referring to scaliness, or perhaps to the Aramaic חַסְפְּנִיתָא, a scale (BDB, "מְחֻסְפָּס"). Alternatively, it relates to the root "חשף", to lay bare, with the "ס" and "ש" interchanging, so that the verse might be saying that the manna was revealed or peeled, or that it looked like peelings (see Targum Onkelos and Ramban). Other possibilities include: "round" (Ibn Ezra, Radak), "scattered" (Rashbam), or: "grainy" (R. D"Z Hoffmann). fine as frost on the ground.
(15) The Children of Israel saw and they said one to another, "What is it?"What is it | מָן הוּא – This might be an archaic form of "מה", what. Compare cognate languages (Syriac, Aramaic, and Arabic) where "מן" is a question word meaning either "who" or "what". Lekach Tov and Rashbam alternatively speculate that perhaps the word is Egyptian in origin, with Moshe preserving the exact language used by the people. Cf. Rashi and Ibn Ezra who relate the word to the root "מנה", to appoint, here referring to an allotment of food (compare Daniel 1:10). for they did not know what it was. Moshe said to them, "This is the bread that Hashem gave you for eating.
(16) This is the thing that Hashem has commanded: 'Gather from it, each according to what he can eat, an omeromer | עֹמֶר – This is a dry measure of volume, mentioned only in our chapter. [Elsewhere, "עֹמֶר" refers to sheaves.] Verse 36 shares that it is equivalent to one tenth of an eiphah. Though estimates vary, an omer is equivalent to about 2 quarts or liters. per head according to the number of your people; each of you shall take for those in his tent.'"each of you shall take…. | אִישׁ לַאֲשֶׁר בְּאׇהֳלוֹ תִּקָּחוּ – More literally: "each man, for those in his tent, you shall take."
(17) The Children of Israel did so, and they gathered, some more, some less.Some more, some less | הַמַּרְבֶּה וְהַמַּמְעִיט – According to Rashi, the people gathered by estimating (and only measured the amount gathered when they got home), so some gathered more and some less. Cf. Ibn Ezra that those who had more people to feed gathered more, and those who had less to feed gathered less.
(18) They measured it by the omer, and the one who gathered more had no surplus and the one who gathered less had no shortage; each person gathered according to what they were able to eat.had no shortage | לֹא הֶחְסִיר – See Rashi and others that this was a miracle. Cf. R"Y Bekhor Shor and Shadal that the verse is simply saying that the people did not gather more or less than necessary since they measured out an omer so as to abide by Moshe's instructions.
(19) Moshe said to them, "Let no one leave over from it until morning."
(20) But they did not listen to Moshe; some people left over from it until morning, and it bred worms,bred worms | וַיָּרֻם תּוֹלָעִים – The verb "וַיָּרֻם" relates to the noun, "רִמָּה", a worm. and it reeked. And Moshe was incensed at them.
(21) They gathered it every morning, each according to what he could eat, and when the sun grew hot, it would melt.
(22) On the sixth day, they gathered twice the amount of bread, two omers for each one, and all the princes of the congregation came and told Moshe.
(23) He said to them, "This is what Hashem said. Tomorrow is a complete day of rest, a holy Shabbatcomplete day of rest… | שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ – The root "שבת" means "to cease", and by extension: "to rest" (see Radak and Shadal on Bereshit 2:2). Here it refers to a day in which one ceases from all work. for Hashem. What you bake, bake, and what you cook, cook, and all that is left, set aside for safekeeping until the morning."
(24) They set it aside until morning as Moshe commanded, and it did not reek and there were no worms in it.
(25) Moshe said, "Eat it today because today is a Shabbat for Hashem. Today you won't find it in the field.
(26) Six days you shall gather it, but on the seventh day, the Shabbat, there will not be any."
(27) On the seventh day, some of the people went out to gather and did not find it.
(28) Hashem said to Moshe, "Until when have you refused to keep My commandments and teachings?
(29) See that Hashem has given you the Shabbat; therefore He gives you bread on the sixth day for two days. Let each person stay in his place;let each person stay in his place | שְׁבוּ אִישׁ תַּחְתָּיו – See Ibn Ezra that the connotation is that no one would leave his tent to gather manna, and compare Shemot 10:23. Cf. Mekhilta DeRabbi Yishmael who find support from this verse for the ordinance of the Shabbat limit, that one may not walk 2000 cubits outside of a city's limits on the Shabbat. let no one go forth from his place on the seventh day."
(30) The people ceasedceased | וַיִּשְׁבְּתוּ – In other words, from then on, the people did not go out to gather on Shabbat (Ibn Ezra). Alternatively: "they rested". on the seventh day.
(31) The House of Israel named it manna, and it was like coriander seed, white, and its taste was like a waferlike a wafer | כְּצַפִּיחִת – The word appears only here, but see Shadal that it might stem from the root "צפח", which in Arabic refers to "flatness". Hence: "wafer" or "flatbread" and the like. in honey.
(32) Moshe said, "This is the thing that Hashem commanded: a full of omer of it shall beshall be for safekeeping | לְמִשְׁמֶרֶת – See R. D"Z Hoffmann that the words "shall be" are assumed by the text. for safekeeping for your generations, so that they shall see the bread which I gave you to eat in the wilderness, when I brought you out from the land of Egypt."
(33) Moshe said to Aharon, "Take a jugjug | צִנְצֶנֶת – The word is found only here but from context appears to refer to some sort of receptacle. It might relate to the Aramaic "צנא", a basket (see Shadal and his objections). and place there a full omer of manna, and set it aside before God for safekeeping for your generations."
(34) As God commanded Moshe, Aharon set it aside before the Testimonybefore the Testimony | לִפְנֵי הָעֵדֻת – This would appear to refer to the Ark of Testimony. As this was first built only in the second year with the construction of the Tabernacle, many suggest that the verses describe a command that was first fulfilled (and perhaps first relayed) only later. For discussion, see Epilogue to the Manna Story. for safekeeping.
(35) And the Children of Israel ate the manna for forty years until they came to settled land; they ate the manna until they came to the edge of the land of Canaan.to the edge of the land of Canaan | אֶל קְצֵה אֶרֶץ כְּנָעַן – The relationship between this term and the previous "אֶרֶץ נוֹשָׁבֶת" (settled land) is unclear. They might both refer to the land of Arvot Moav, east of the Jordan (Shadal), or both to Israel proper (R"Y Kara), with the second phrase explaining the first. Alternatively, the first phrase refers to Arvot Moav and the second to Canaan and one must assume that the manna ceased only gradually, perhaps raining only intermittently while in Arvot Moav (R. D"Z Hoffmann).
(36) And the omer is one tenth of an ephah.ephah | הָאֵיפָה – An ephah is a dry measure of volume. Though estimates vary, it is equivalent to about 22-25 liters.
Chapter 17
(1) The entire congregation of the Children of Israel travelled from the Wilderness of Sin, in their journeysin their journeys | לְמַסְעֵיהֶם – The verse hints to the fact that the people did not travel directly from Sin to Rephidim, but that there were other stops along the way, as seen in Bemidbar 33:12-14 (Ibn Ezra, Ramban). Thus, the verse might more loosely translate as: "The Children of Israel travelled… place by place…" at the directive of Hashem, and they camped at Rephidim, but there was no water for the people to drink.
(2) The people quarreled with Moshe and said, "GiveGive | תְּנוּ – Though only Moshe is addressed in the verse, the word "תְּנוּ" is in the plural, implying that the people spoke also to Aharon, but this is simply assumed (Ibn Ezra). us water that we may drink." Moshe said to them, "Why do you quarrelquarrel | תְּרִיבוּן – See Ramban that the language used in this verse is harsher than in earlier complaints; the people do not just grumble (וַיִּלּוֹנוּ), seeking what to eat or drink, but as soon as they see that there is no water, they actively fight with the intention of testing whether God can meet their demands. Cf. Hoil Moshe on verse 3, who suggests the opposite, viewing "grumbling" as a more severe complaint, noting that the initial "quarrel" intensifies into "grumbling" when the people begin to actively thirst. with me? Why do you testtest | תְּנַסּוּן – See Ibn Ezra that there were two groups in the nation, those who had no water and quarreled with Moshe due to real thirst, and those who had water from earlier stops and were simply testing God. Cf. Ramban in the previous note that the quarrel and testing are one and the same. Hashem?"
(3) The people thirsted there for water, and they grumbled against Moshe and said, "Why have you brought us up from Egypt to kill me and my children and my livestock with thirst?"
(4) Moshe cried out to Hashem, saying, "What shall I do for this people? A little longer and they will stone me!"
(5) Hashem said to Moshe, "Pass before the people,Pass before the people | עֲבֹר לִפְנֵי הָעָם – See Rashi that Hashem is subtly chastising Moshe, telling him to actively pass by the people, for he has no reason to fear that they will stone him. Alternatively, God is saying that Moshe needs to go ahead of the people, to lead them from Rephidim to Chorev where the water will be supplied (Ramban, pointing to similar usage in Bereshit 32:17 and Yirmeyahu 15:14). and take with you from the elders of Israel; and the staff with which you struck the river, take in your hand and go.
(6) Behold, I am standing before youI am standing before you | עֹמֵד לְפָנֶיךָ – This might refer to Hashem's presence as manifest in either the pillar of cloud or fire. there, by the rock at Chorev, and you shall strike the rock, and waters will go forth from it, and the nation will drink." And Moshe did so before the eyes of the elders of Israel.
(7) He named the place Masa and Meriva,Masa and Merivah | מַסָּה וּמְרִיבָה – The name means: "Testing and Quarrelling", as explained in the continuation of the verse. because of the quarrel of the Children of Israel and because of their testing of Hashem, saying, "Is Hashem among us or not?"
(8) Amalek came and fought with Israel in Rephidim.
(9) Moshe said to Yehoshua, "Choose men,Choose men | בְּחַר לָנוּ – Literally: "choose for us", but see Ibn Ezra that the word "לָנוּ" is insignificant and adds no extra meaning to the verse. It is simply a matter of style (compare Bereshit 12:,1 Shemot 24:14, and Shemuel II 24:12). and go out; fight against Amalek tomorrow.tomorrow | מָחָר – Moshe might have had Yehoshua wait until the forces could be gathered. Alternatively, the word is connected to that which follows, as per the cantillation marks: "Tomorrow, I will stand" (See Bavli Yoma 52a-b who notes that this is an example of a verse whose meaning cannot be determined). I will stand at the top of the hill with the staff of Hashem in my hand."
(10) Yehoshua did as Moshe said to him, to fight against Amalek; and Moshe and Aharon and Chur went up to the top of the hill.
(11) When Moshe would raise his hand, Israel prevailed, and when he would lower his hand, Amalek would prevail.
(12) The hands of Moshe were heavy, and they took a stone and placed it under him and he sat upon it, and Aharon and Chur supported his hands, one on this side and one on that. And his hands wereAnd his hands were | וַיְהִי יָדָיו – Literally: "and his hands was"(with the verb in the singular masculine, not matching the feminine plural "hands"), but see Ibn Ezra and Radak Bereshit 1:14 that the root "היה" often does not conform to number and gender. See Bereshit 1:14, Bemidbar 9:6 and Nonconformity for other examples. steadfaststeadfast | אֱמוּנָה – See Rashbam and Ibn Ezra. Alternatively: "his hands were [raised] in faith", i.e. in prayer (Rashi). Cf. R. Saadia: "his hands were supported". He suggests that the noun is related to the root "אמן" as used in Esther 2:7, "וַיְהִי אֹמֵן אֶת הֲדַסָּה" (And he raised/brought up Hadassah). until the sun set.
(13) Yehoshua weakenedweakened | וַיַּחֲלֹשׁ – Alternatively, the word has a stronger connotation: "broke" (Ibn Janach), "defeated" (Rashbam, pointing to the related noun in Shemot 32:18), or: "killed off" (R"Y Bekhor Shor, pointing to the root's usage in Iyyov 14:10). Amalek and his people by the edge of the sword.by the edge of the sword | לְפִי חָרֶב – Literally: "by the mouth of the sword". Swords in the time of Tanakh were often sickle shaped, which might explain the choice of term "by the mouth" (and by extension, the related term, "eaten by the sword"). Alternatively, "לְפִי" simply means "according to" (as in Bereshit 47:12 and Vayikra 25:16) and the idiom would be translated as "by the sword".
(14) Hashem said to Moshe, "Write this as a memorial in the book, and let Yehoshua hear,Let Yehoshua hear | וְשִׂים בְּאׇזְנֵי יְהוֹשֻׁעַ – Literally: "Place it in Yehoshua's ears/hearing". for I will surely wipe outfor I will surely wipe out | כִּי מָחֹה אֶמְחֶה – See R. D"Z Hoffmann. Alternatively: "that I will surely wipe out", with these words being the content of what was recorded in the book. For discussion of what Amalek did which was so problematic that it warranted them total annihilation, see Annihilating Amalek . the remembranceremembrance | זֵכֶר – Alternatively: "name", and see R"Y Kara and Radak on Hoshea 12:6 that the two nouns, "זֵכֶר" and "שם" (name) are synonymous, and are often parallel to each other (see Yeshayahu 26:8, Tehillim 135:13, and Mishlei 10:7). As the idiom "מחה שם" (wipe out the name) appears to refer to the total destruction of a people or family (see Devarim 9:14, Melakhim II 14:27, and Tehillim 109:13), that might be the connotation here as well. of Amalek from under the heavens."
(15) Moshe built an altar and named it "Hashem is my banner."Hashem is my banner | י"י נִסִּי – See Rashbam and R"Y Bekhor Shor. Cf. Rashi: "Hashem is my miracle". However this meaning of the word is not attested to elsewhere in Tanakh and might first be used in the Rabbinic period.
(16) He said, "For a hand on Yah's throne,For a hand on Yah's throne | כִּי יָד עַל כֵּס יָהּ – This assumes that "כֵּס", a word which appears only here, is a variant of or synonymous to the word "כִּסֵּא", chair. See Targum Onkelos, Rashi, and others that the connotation is that Hashem has raised His hand to take an oath on His eternal throne that He will have an everlasting war with Amalek. Cf. R"Y Kara: "when the power is on God's throne", understanding "כִּי" to mean "when", "יָד" to refer metaphorically to strength, and "God's throne" to represent the Israelite monarchy. As such Moshe states that when the king of Israel sits on his throne in strength, Hashem will wage war with Amalek. Alternatively, "יָד" means: "memorial" (as in Shemuel I 15:12), and Moshe states that the altar will serve as a monument on God's "throne", i.e. on Mt. Chorev (R. D"Z Hoffmann, and see Tehillim 68:17). a war for Hashem against Amalek from generation to generation."