Lang: he;
Title: פרשת שמות;
Content:
פרק א
(א) וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ.
(ב) רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה.
(ג) יִשָּׂשכָר זְבוּלֻן וּבִנְיָמִן.
(ד) דָּן וְנַפְתָּלִי גָּד וְאָשֵׁר.
(ה) וַיְהִי כׇּל נֶפֶשׁ יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם.
(ו) וַיָּמׇת יוֹסֵף וְכׇל אֶחָיו וְכֹל הַדּוֹר הַהוּא.
(ז) וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם.
(ח) וַיָּקׇם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף.
(ט) וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ.
(י) הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ.
(יא) וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס.
(יב) וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל.
(יג) וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ.
(יד) וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכׇל עֲבֹדָה בַּשָּׂדֶה אֵת כׇּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ.
(טו) וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה.
(טז) וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת הָעִבְרִיּוֹת וּרְאִיתֶן עַל הָאׇבְנָיִם אִם בֵּן הוּא וַהֲמִתֶּן אֹתוֹ וְאִם בַּת הִוא וָחָיָה.
(יז) וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹהִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת הַיְלָדִים.
(יח) וַיִּקְרָא מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת הַיְלָדִים.
(יט) וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ.
(כ) וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד.
(כא) וַיְהִי כִּי יָרְאוּ הַמְיַלְּדֹת אֶת הָאֱלֹהִים וַיַּעַשׂ לָהֶם בָּתִּים.
(כב) וַיְצַו פַּרְעֹה לְכׇל עַמּוֹ לֵאמֹר כׇּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכׇל הַבַּת תְּחַיּוּן.
פרק ב
(א) וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת בַּת לֵוִי.
(ב) וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים.
(ג) וְלֹא יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל שְׂפַת הַיְאֹר.
(ד) וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה יֵּעָשֶׂה לוֹ.
(ה) וַתֵּרֶד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל יַד הַיְאֹר וַתֵּרֶא אֶת הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ.
(ו) וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד וְהִנֵּה נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה.
(ז) וַתֹּאמֶר אֲחֹתוֹ אֶל בַּת פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת הַיָּלֶד.
(ח) וַתֹּאמֶר לָהּ בַּת פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת אֵם הַיָּלֶד.
(ט) וַתֹּאמֶר לָהּ בַּת פַּרְעֹה הֵילִיכִי אֶת הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ.
(י) וַיִּגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת פַּרְעֹה וַיְהִי לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן הַמַּיִם מְשִׁיתִהוּ.
(יא) וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ עִבְרִי מֵאֶחָיו.
(יב) וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל.
(יג) וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ.
(יד) וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהׇרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר.
(טו) וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר.
(טז) וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן.
(יז) וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקׇם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת צֹאנָם.
(יח) וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם.
(יט) וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת הַצֹּאן.
(כ) וַיֹּאמֶר אֶל בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם.
(כא) וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת הָאִישׁ וַיִּתֵּן אֶת צִפֹּרָה בִתּוֹ לְמֹשֶׁה.
(כב) וַתֵּלֶד בֵּן וַיִּקְרָא אֶת שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּה.
(כג) וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמׇת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבֹדָה.
(כד) וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב.
(כה) וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים.
פרק ג
(א) וּמֹשֶׁה הָיָה רֹעֶה אֶת צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה.
(ב) וַיֵּרָא מַלְאַךְ י״י אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל.
(ג) וַיֹּאמֶר מֹשֶׁה אָסֻרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא יִבְעַר הַסְּנֶה.
(ד) וַיַּרְא י״י כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי.
(ה) וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא.
(ו) וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים.
(ז) וַיֹּאמֶר י״י רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת מַכְאֹבָיו.
(ח) וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִוא אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי.
(ט) וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי יִשְׂרָאֵל בָּאָה אֵלָי וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם.
(י) וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם.
(יא) וַיֹּאמֶר מֹשֶׁה אֶל הָאֱלֹהִים מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם.
(יב) וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ וְזֶה לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה.
(יג) וַיֹּאמֶר מֹשֶׁה אֶל הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ לִי מַה שְּׁמוֹ מָה אֹמַר אֲלֵהֶם.
(יד) וַיֹּאמֶר אֱלֹהִים אֶל מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם.
(טו) וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל י״י אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר.
(טז) לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם י״י אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת הֶעָשׂוּי לָכֶם בְּמִצְרָיִם.
(יז) וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ.
(יח) וְשָׁמְעוּ לְקֹלֶךָ וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל מֶלֶךְ מִצְרַיִם וַאֲמַרְתֶּם אֵלָיו י״י אֱלֹהֵי הָעִבְרִיִּים נִקְרָה עָלֵינוּ וְעַתָּה נֵלְכָה נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְנִזְבְּחָה לַי״י אֱלֹהֵינוּ.
(יט) וַאֲנִי יָדַעְתִּי כִּי לֹא יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ וְלֹא בְּיָד חֲזָקָה.
(כ) וְשָׁלַחְתִּי אֶת יָדִי וְהִכֵּיתִי אֶת מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם.
(כא) וְנָתַתִּי אֶת חֵן הָעָם הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם.
(כב) וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת וְשַׂמְתֶּם עַל בְּנֵיכֶם וְעַל בְּנֹתֵיכֶם וְנִצַּלְתֶּם אֶת מִצְרָיִם.
פרק ד
(א) וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא נִרְאָה אֵלֶיךָ י״י.
(ב) וַיֹּאמֶר אֵלָיו י״י [מַה זֶּה] (מזה) בְיָדֶךָ וַיֹּאמֶר מַטֶּה.
(ג) וַיֹּאמֶר הַשְׁלִיכֵהוּ אַרְצָה וַיַּשְׁלִכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ וַיָּנׇס מֹשֶׁה מִפָּנָיו.
(ד) וַיֹּאמֶר י״י אֶל מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ.
(ה) לְמַעַן יַאֲמִינוּ כִּי נִרְאָה אֵלֶיךָ י״י אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב.
(ו) וַיֹּאמֶר י״י לוֹ עוֹד הָבֵא נָא יָדְךָ בְּחֵיקֶךָ וַיָּבֵא יָדוֹ בְּחֵיקוֹ וַיּוֹצִאָהּ וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשָּׁלֶג.
(ז) וַיֹּאמֶר הָשֵׁב יָדְךָ אֶל חֵיקֶךָ וַיָּשֶׁב יָדוֹ אֶל חֵיקוֹ וַיּוֹצִאָהּ מֵחֵיקוֹ וְהִנֵּה שָׁבָה כִּבְשָׂרוֹ.
(ח) וְהָיָה אִם לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן.
(ט) וְהָיָה אִם לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת.
(י) וַיֹּאמֶר מֹשֶׁה אֶל י״י בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל עַבְדֶּךָ כִּי כְבַד פֶּה וּכְבַד לָשׁוֹן אָנֹכִי.
(יא) וַיֹּאמֶר י״י אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי י״י.
(יב) וְעַתָּה לֵךְ וְאָנֹכִי אֶהְיֶה עִם פִּיךָ וְהוֹרֵיתִיךָ אֲשֶׁר תְּדַבֵּר.
(יג) וַיֹּאמֶר בִּי אֲדֹנָי שְׁלַח נָא בְּיַד תִּשְׁלָח.
(יד) וַיִּחַר אַף י״י בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ.
(טו) וְדִבַּרְתָּ אֵלָיו וְשַׂמְתָּ אֶת הַדְּבָרִים בְּפִיו וְאָנֹכִי אֶהְיֶה עִם פִּיךָ וְעִם פִּיהוּ וְהוֹרֵיתִי אֶתְכֶם אֵת אֲשֶׁר תַּעֲשׂוּן.
(טז) וְדִבֶּר הוּא לְךָ אֶל הָעָם וְהָיָה הוּא יִהְיֶה לְּךָ לְפֶה וְאַתָּה תִּהְיֶה לּוֹ לֵאלֹהִים.
(יז) וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת.
(יח) וַיֵּלֶךְ מֹשֶׁה וַיָּשׇׁב אֶל יֶתֶר חֹתְנוֹ וַיֹּאמֶר לוֹ אֵלְכָה נָּא וְאָשׁוּבָה אֶל אַחַי אֲשֶׁר בְּמִצְרַיִם וְאֶרְאֶה הַעוֹדָם חַיִּים וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה לֵךְ לְשָׁלוֹם.
(יט) וַיֹּאמֶר י״י אֶל מֹשֶׁה בְּמִדְיָן לֵךְ שֻׁב מִצְרָיִם כִּי מֵתוּ כׇּל הָאֲנָשִׁים הַמְבַקְשִׁים אֶת נַפְשֶׁךָ.
(כ) וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּבֵם עַל הַחֲמֹר וַיָּשׇׁב אַרְצָה מִצְרָיִם וַיִּקַּח מֹשֶׁה אֶת מַטֵּה הָאֱלֹהִים בְּיָדוֹ.
(כא) וַיֹּאמֶר י״י אֶל מֹשֶׁה בְּלֶכְתְּךָ לָשׁוּב מִצְרַיְמָה רְאֵה כׇּל הַמֹּפְתִים אֲשֶׁר שַׂמְתִּי בְיָדֶךָ וַעֲשִׂיתָם לִפְנֵי פַרְעֹה וַאֲנִי אֲחַזֵּק אֶת לִבּוֹ וְלֹא יְשַׁלַּח אֶת הָעָם.
(כב) וְאָמַרְתָּ אֶל פַּרְעֹה כֹּה אָמַר י״י בְּנִי בְכֹרִי יִשְׂרָאֵל.
(כג) וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ.
(כד) וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ י״י וַיְבַקֵּשׁ הֲמִיתוֹ.
(כה) וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת עׇרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן דָּמִים אַתָּה לִי.
(כו) וַיִּרֶף מִמֶּנּוּ אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת.
(כז) וַיֹּאמֶר י״י אֶל אַהֲרֹן לֵךְ לִקְרַאת מֹשֶׁה הַמִּדְבָּרָה וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ.
(כח) וַיַּגֵּד מֹשֶׁה לְאַהֲרֹן אֵת כׇּל דִּבְרֵי י״י אֲשֶׁר שְׁלָחוֹ וְאֵת כׇּל הָאֹתֹת אֲשֶׁר צִוָּהוּ.
(כט) וַיֵּלֶךְ מֹשֶׁה וְאַהֲרֹן וַיַּאַסְפוּ אֶת כׇּל זִקְנֵי בְּנֵי יִשְׂרָאֵל.
(ל) וַיְדַבֵּר אַהֲרֹן אֵת כׇּל הַדְּבָרִים אֲשֶׁר דִּבֶּר י״י אֶל מֹשֶׁה וַיַּעַשׂ הָאֹתֹת לְעֵינֵי הָעָם.
(לא) וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי פָקַד י״י אֶת בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת עׇנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ.
פרק ה
(א) וְאַחַר בָּאוּ מֹשֶׁה וְאַהֲרֹן וַיֹּאמְרוּ אֶל פַּרְעֹה כֹּה אָמַר י״י אֱלֹהֵי יִשְׂרָאֵל שַׁלַּח אֶת עַמִּי וְיָחֹגּוּ לִי בַּמִּדְבָּר.
(ב) וַיֹּאמֶר פַּרְעֹה מִי י״י אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל לֹא יָדַעְתִּי אֶת י״י וְגַם אֶת יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ.
(ג) וַיֹּאמְרוּ אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ נֵלְכָה נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְנִזְבְּחָה לַי״י אֱלֹהֵינוּ פֶּן יִפְגָּעֵנוּ בַּדֶּבֶר אוֹ בֶחָרֶב.
(ד) וַיֹּאמֶר אֲלֵהֶם מֶלֶךְ מִצְרַיִם לָמָּה מֹשֶׁה וְאַהֲרֹן תַּפְרִיעוּ אֶת הָעָם מִמַּעֲשָׂיו לְכוּ לְסִבְלֹתֵיכֶם.
(ה) וַיֹּאמֶר פַּרְעֹה הֵן רַבִּים עַתָּה עַם הָאָרֶץ וְהִשְׁבַּתֶּם אֹתָם מִסִּבְלֹתָם.
(ו) וַיְצַו פַּרְעֹה בַּיּוֹם הַהוּא אֶת הַנֹּגְשִׂים בָּעָם וְאֶת שֹׁטְרָיו לֵאמֹר.
(ז) לֹא תֹאסִפוּן לָתֵת תֶּבֶן לָעָם לִלְבֹּן הַלְּבֵנִים כִּתְמוֹל שִׁלְשֹׁם הֵם יֵלְכוּ וְקֹשְׁשׁוּ לָהֶם תֶּבֶן.
(ח) וְאֶת מַתְכֹּנֶת הַלְּבֵנִים אֲשֶׁר הֵם עֹשִׂים תְּמוֹל שִׁלְשֹׁם תָּשִׂימוּ עֲלֵיהֶם לֹא תִגְרְעוּ מִמֶּנּוּ כִּי נִרְפִּים הֵם עַל כֵּן הֵם צֹעֲקִים לֵאמֹר נֵלְכָה נִזְבְּחָה לֵאלֹהֵינוּ.
(ט) תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים וְיַעֲשׂוּ בָהּ וְאַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר.
(י) וַיֵּצְאוּ נֹגְשֵׂי הָעָם וְשֹׁטְרָיו וַיֹּאמְרוּ אֶל הָעָם לֵאמֹר כֹּה אָמַר פַּרְעֹה אֵינֶנִּי נֹתֵן לָכֶם תֶּבֶן.
(יא) אַתֶּם לְכוּ קְחוּ לָכֶם תֶּבֶן מֵאֲשֶׁר תִּמְצָאוּ כִּי אֵין נִגְרָע מֵעֲבֹדַתְכֶם דָּבָר.
(יב) וַיָּפֶץ הָעָם בְּכׇל אֶרֶץ מִצְרָיִם לְקֹשֵׁשׁ קַשׁ לַתֶּבֶן.
(יג) וְהַנֹּגְשִׂים אָצִים לֵאמֹר כַּלּוּ מַעֲשֵׂיכֶם דְּבַר יוֹם בְּיוֹמוֹ כַּאֲשֶׁר בִּהְיוֹת הַתֶּבֶן.
(יד) וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל אֲשֶׁר שָׂמוּ עֲלֵהֶם נֹגְשֵׂי פַרְעֹה לֵאמֹר מַדּוּעַ לֹא כִלִּיתֶם חׇקְכֶם לִלְבֹּן כִּתְמוֹל שִׁלְשֹׁם גַּם תְּמוֹל גַּם הַיּוֹם.
(טו) וַיָּבֹאוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל וַיִּצְעֲקוּ אֶל פַּרְעֹה לֵאמֹר לָמָּה תַעֲשֶׂה כֹה לַעֲבָדֶיךָ.
(טז) תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ וּלְבֵנִים אֹמְרִים לָנוּ עֲשׂוּ וְהִנֵּה עֲבָדֶיךָ מֻכִּים וְחָטָאת עַמֶּךָ.
(יז) וַיֹּאמֶר נִרְפִּים אַתֶּם נִרְפִּים עַל כֵּן אַתֶּם אֹמְרִים נֵלְכָה נִזְבְּחָה לַי״י.
(יח) וְעַתָּה לְכוּ עִבְדוּ וְתֶבֶן לֹא יִנָּתֵן לָכֶם וְתֹכֶן לְבֵנִים תִּתֵּנוּ.
(יט) וַיִּרְאוּ שֹׁטְרֵי בְנֵי יִשְׂרָאֵל אֹתָם בְּרָע לֵאמֹר לֹא תִגְרְעוּ מִלִּבְנֵיכֶם דְּבַר יוֹם בְּיוֹמוֹ.
(כ) וַיִּפְגְּעוּ אֶת מֹשֶׁה וְאֶת אַהֲרֹן נִצָּבִים לִקְרָאתָם בְּצֵאתָם מֵאֵת פַּרְעֹה.
(כא) וַיֹּאמְרוּ אֲלֵהֶם יֵרֶא י״י עֲלֵיכֶם וְיִשְׁפֹּט אֲשֶׁר הִבְאַשְׁתֶּם אֶת רֵיחֵנוּ בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו לָתֶת חֶרֶב בְּיָדָם לְהׇרְגֵנוּ.
(כב) וַיָּשׇׁב מֹשֶׁה אֶל י״י וַיֹּאמַר אֲדֹנָי לָמָה הֲרֵעֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי.
(כג) וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ.
פרק ו
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ.
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Lang: en;
Title: Parashat Shemot;
Content:
Chapter 1
(1) And theseAnd these | וְאֵלֶּה – See Ibn Ezra that the book opens with a conjunction to connect it to the end of Sefer Bereshit. Cf. R. Avraham b. HaRambam here and on Bereshit 42:10, who suggests that the "ו" might be insignificant, noting that in Hebrew, a sentence might start with a "ו" even though it is not serving as a conjunction and simply begins a new thought. are the names of the sons of Yisraelthe sons of Yisrael | בְּנֵי יִשְׂרָאֵל – In most of Torah, the term "בְּנֵי יִשְׂרָאֵל" refers to the Israelite nation. Here, though, it still refers to the literal sons of the patriarch Yisrael, as they are each listed by name. Verse 9 might mark the turning point in the phrase's usage, for there Paroh says explicitly that he is speaking of "the people" of Israel. In verse 7, the term can sustain either meaning. who came to Egypt with Yaakov, each man and his household came.
(2) Reuven, Shimon, Levi and Yehuda,
(3) Yissachar, Zevulun, and Binyamin,
(4) Dan, Naftali, Gad and Asher.
(5) All the people who descended from Yaakov's loins were seventy people; but Yosef wasbut Yosef was | וְיוֹסֵף הָיָה – See Ibn Kaspi and R. D"Z Hoffmann that this clause stands in contrast to verse 1, "these are the sons of Yisrael who came to Egypt…". This construction of the past tense, where the verb follows the subject, as opposed to the expected "ויהי יוֹסֵף", often serves to either highlight a contrast or to indicate the past perfect tense ("Yosef had been in Egypt"). in Egypt.
(6) Yosef died, and all his brothers, and that entire generation.
(7) The sons of Yisraelthe sons of Yisrael | בְּנֵי יִשְׂרָאֵל – Alternatively: "the Children of Israel". See the note on verse 1. were fruitful and swarmed, and multiplied, and grew very, very mighty; the land was filled with them.
(8) A new kinga new king | מֶלֶךְ חָדָשׁ – Cf. Shadal and Hoil Moshe that the verse refers not just to a new king but to a new dynasty. For discussion, see New King or Dynasty. rose over Egypt who did not know Yosef.
(9) He said to his people, "Behold, the people, the Children of Israel,the people, the Children of Israel | עַם בְּנֵי יִשְׂרָאֵל – See Ibn Ezra that each term stands alone, and one is an explanation of the other. Alternatively: "the people of the Children of Israel", reading the two nouns as being in the construct state (סמיכות). The doubling might emphasize Paroh's fear, that the sons of Yisrael are no longer a clan, but a nation. [See the footnote on verse 1 that this verse might be the first in which the term "בְּנֵי יִשְׂרָאֵל" refers to the nation of Israel rather than the individual sons of the patriarch Yisrael.] are more and mightier than we."
(10) Come, let us deal wisely with them,with them | לוֹ – Literally: "with him", referring to the nation as one unit. In the following verses, too, the nation is referred to in the singular, but for clarity the translation has utilized the plural. lest they multiply and when war occurs,occurs | תִקְרֶאנָה – This form of the verb is unexpected as it is normally used with a third person feminine plural, whereas here, the subject "מִלְחָמָה" (war) is singular. See Rashbam that such nonconformity between verb and number is not unusual, pointing to Shofetim 5:26 ("יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה") as another example. Cf. Ibn Ezra who also raises the possibility that the phrase is elliptical, being short for "תִקְרֶאנָה צרות מִלְחָמָה" (the troubles of war). For discussion and other examples of the phenomenon, see Nonconformity. they also join our enemies and fight against us, and go up from the land.go up from the land | וְעָלָה מִן הָאָרֶץ – See Rashbam and Shadal that Paroh feared a loss of economic manpower were the nation to emigrate. Cf. Rashi who suggests that Paroh was speaking euphemistically and really meant: "lest we (the Egyptians) be forced up from the land". Sforno inverts the word order of the verse, reading: "Let us deal wisely that he go up from the land, lest they multiply….", with Paroh hoping to rid his country of the unwanted nation. The phrase might also mean that the nation will "rise up from the ground", in the sense of attaining ascendancy (several modern commentators, pointing to similar usage in Hoshea 2:2).
(11) They set upon them tax officerstax officers | שָׂרֵי מִסִּים – From context, it would appear that a labor tax is implied, and one might translate the phrase as "taskmasters". Cf. Ralbag who opines that the verse refers to a monetary tax and that only those who were unable to pay were forced to labor instead. See discussion in Who was Enslaved in Egypt for how the various readings impact one's understanding of the severity of the enslavement. to oppress them in their burdens, and they built storage citiesstorage cities | עָרֵי מִסְכְּנוֹת – The word "מִסְכְּנוֹת" appears only here in Torah and a handful more times in the rest of Tanakh. See Shadal that it might relate to the root "כנס" (with the letters inversed), which means "to gather". Others similarly translate: "treasure houses", noting that a "סֹכֵן" (Yeshayahu 22:15) is a treasurer (Rashbam, Ibn Ezra). for Paroh,Paroh | פַּרְעֹה – This is a generic title for all kings of Egypt.
It is likely a loanword from Egyptian where it originally meant "the great house" and referred to the palace itself, but already in the Old Kingdom period was used to refer to the king (T. Lambdin, "Egyptian Loan Words in the Old Testament", Journal of the American Oriental Society 73:3 (1953): 153). Pitom and Ramses.
(12) As they would oppress them, so would they multiply and so they would spread out. They were filled with loathing because of the Children of Israel.
(13) EgyptEgypt | מִצְרַיִם – Alternatively: "The Egyptians", understanding the verse to refer to individual Egyptians and not the government (Ramban on verse 11). The dispute is important for understanding the Nature of the Bondage, and whether it included only state-sponsored slavery or if Israelites were also enslaved to lay citizens. worked the Children of Israel with back-breaking labor.with back breaking labor | בְּפָרֶךְ – See Rashi and Rashbam who note that in Aramaic the root means to break or crush. Ibn Ezra notes this meaning in Arabic as well. Cf. Ibn Kaspi and R. Hirsch who suggest that the word relates to separation, connecting "פֶּרֶךְ" to the word "פָרֹכֶת", the curtain that divided the two parts of the Tabernacle. Ibn Kaspi suggests that the work was distinct in its harshness, while R. Hirsch suggests that its goal was to separate the Israelites from other citizens, marking them as lesser beings with no rights. It is also possible that the word is related to the Akkadian "pirku", a technical term referring to forced labor (L. Oppenheim, “Assyriological Notes to the Old Testament: 1. Neo-Babyl. Pirku = Hebrew פרך”, The Jewish Quarterly Review 36:2 (1945): 171–76.)
(14) They embittered their lives with hard work,work | בַּעֲבֹדָה – See U. Cassuto that in verses 13-14 there is a five-fold mention of the root "עבד" (work) plus a double mention of the word "פרך" (back-breaking labor), highlighting the harshness of the slavery. For discussion of other literary devices and guiding words used in the chapter, see Literary Devices. with mortar and bricks, and with all work in the field; all their work which they worked them was back-breaking labor.
(15) The king of Egypt said to the Hebrew midwives,to the Hebrew midwives | לַמְיַלְּדֹת הָעִבְרִיֹּת – See Sifre Bemidbar 78, opinions in Bavli Sotah 11b and others. Alternatively: "the midwives of the Hebrews", reading the two nouns as if in the construct state (סמיכות), or: "to those midwifing the Hebrews", understanding the clause as if it were written "לַמְיַלְּדֹת את הָעִבְרִיֹּת" (Josephus, Abarbanel, Shadal). According to the latter possibilities, the midwives might have been Gentiles. For further discussion, see: Who are the Midwives. one of whom was named Shifrah and the second was named Puah,
(16) and he said, "When you deliver the Hebrew women and you see on the birthing stone,birthing stone | הָאׇבְנָיִם – In the ancient near east, women would birth while kneeling between two stones or bricks. The word appears only one other time in Tanakh, in Yirmeyahu 18:3, where it refers to a potter's wheel. The two usages might be related, as according to Egyptian mythology, Khnum, the god of creation, formed men on a potter's wheel. if it is a boy, you shall kill him, and if it is a girl, she shall live."
(17) The midwives feared Godfeared God | וַתִּירֶאןָ... אֶת הָאֱלֹהִים – See Shadal (on verse 15) and R. D"Z Hoffmann that this does not necessarily mean that they recognized and feared Hashem, but that they had a moral compass, fearing some god or higher authority. See similar usage in Bereshit 20:11, 42:18, and Devarim 25:18. and did not do as the king of Egypt spoke to them, and they let the children live.
(18) The king of Egypt called to the midwives and said to them, "Why have you done this thing, and let the children live?"
(19) The midwives said to Paroh, "Because the Hebrews are not like the Egyptian women, for they are vigorous.vigorous | חָיוֹת – See Rashbam and Ibn Ezra. The word relates to the root "חיה", to live, one of the guiding words in this section of the chapter. Cf. Bavli Sotah 11b which suggests that the verse also means to evoke the image of animals (חיות), who naturally give birth independently, with no need for outside help. Alternatively, "חָיוֹת" is a noun meaning: "midwives" or "birthing mothers" (Rashi, pointing to the Aramaic "חיתא", and see R. Avraham b. HaRambam and R. D"Z Hoffmann). If so, the verse has the midwives tell Paroh that the Hebrew women are just as proficient in the act of birthing as the midwives. Before the midwife comes to them, they have given birth."
(20) God dealt well with the midwives, and the nation multiplied and grew very mighty.
(21) Because the midwives feared God, He made houses for them.He made houses for them | וַיַּעַשׂ לָהֶם בָּתִּים – The meaning of each of these words is ambiguous. "He made" can refer to God (Sifre Bemidbar 78, Bavli Sotah 11b), Paroh (opinion in Lekach Tov, Rashbam) or the nation of Israel (Tzeror HaMor). "For them" can refer to the midwives (most commentators) or the Israelites (Ibn Janach Sefer HaRikmah 39, Ma'asei Hashem). Finally "houses" can refer to either physical houses (R. Saadia, Radak) or to households (families or dynasties). Thus, the verse might refer to Hashem rewarding the midwives with large or important families, the Israelites protecting them by building safe houses, or Paroh punishing them with house arrest. For elaboration and other possibilities, see: He Made for Them Houses.
(22) Paroh commanded all his nation, saying, "Every boy that is born, you shall throw into the river,into the river | הַיְאֹרָה – See Shadal on Bereshit 41:1 that "יְאֹר" might be an Egyptian loanword, meaning "river" or "stream". In our verse it might refer to the Nile specifically, but elsewhere the word appears in the plural, suggesting that it can refer to several different rivers, and see also Daniel 12:5-6, where "הַיְאֹר" appears to refer to the Tigris. In Ancient Egyptian, the Nile itself was referred to as "itrw" (meaning: "great river"), a word which is later attested to as "ı͗ rw", from which "יְאֹר" might be adopted. Cf. Ramban Bereshit 41:1 who suggests that "יְאֹר" stems from the word "אור" (similar to the meaning of נהר, the more common term for river), noting that sometimes "אור" might refer to water, as in Iyyov 36:30 and 37:15. See Cognates for further discussion and other words which might be Egyptian in origin. and every girl you shall keep alive."
Chapter 2
(1) A man from the house of Levi wentwent | וַיֵּלֶךְ – The verb seems superfluous, but see Ramban that often it connotes an arousing of the self to action, as in Bereshit 35:22 and 37:27. Cf. Ibn Ezra who reads the word more literally, that the man physically went from one city to another to wed. See also Shemot Rabbah, that the man "went after the advice of his daughter", suggesting that Amram (Moshe's father) had divorced his wife due to Paroh's decree that all baby boys be killed and his daughter convinced him to remarry. and tooktook | וַיִּקַּח – This refers to marriage even though the verse omits the usual object, "אשה" (a wife). a daughter of Levi.daughter of Levi | בַּת לֵוִי – Many commentators assume that this implies that Yocheved, Moshe's mother, was the biological daughter of Levi, as per Bemidbar 26:59. Cf. Hoil Moshe who suggests that both verses mean only that Yocheved was "born to the tribe of Levi" (not to Levi himself). He is motivated to say so due to the assumption that the nation was in Egypt for a full 430 years (Shemot 12:40). Since Moshe is born 80 years before the Exodus, if Yocheved was literally Levi's daughter, even if she was born in the year of his death at 137 years of age, this would make Yocheved over 250 years old when bearing Moshe. See Duration of the Bondage for further discussion.
(2) The woman conceived and bore a son; she saw that he was good,good | טוֹב – This might refer to good looks (Ibn Ezra, and compare usage of the word in Bereshit 6:2), to health, with the verse emphasizing that the baby was fully formed and viable and thus worth saving (Rashbam), or to behavior, that he did not cry (Shadal). Cf. Rashi and Ramban that perhaps there was something unique or supernatural about the baby or birth which led the mother to believe that a miracle would occur. The wording of the verse recalls Hashem's observations during creation: "And God saw… and it was good" (Rashbam). and she hid him for three months.
(3) When she could no longer hide him, she took a papyrus basketpapyrus basket | תֵּבַת גֹּמֶא – The word "תֵּבָה" appears only here and in the story of the Flood, where it refers to Noach's ark. It might be an Egyptian loanword, related to "Ṯ-b-t" which means "chest" (BDB, "תֵּבָה"). The word "גֹּמֶא", too, might be a loanword, from the Ethiopic "ጎሜዕ", which refers to some type of rush (BDB, "גֹּמֶא"). Cf. Shadal that it might relate to the root "גמא", to swallow liquids, and is perhaps so called since papyrus grows on the water, appearing to soak it up. for him and covered it with tar and with pitch. She placed the child in it and placed it in the reedsin the reeds | בַּסּוּף – This might be a loanword from the Egyptian "ṭwfi", meaning "reeds" or "rush" (BDB, "סוּף"). on the bank of the river.
(4) His sister stationed herselfstationed herself | וַתֵּתַצַּב – Alternatively: "[her mother] stationed her" (R"Y Bekhor Shor), or: "she stood". Since this is an anomalous form (one would have expected "וַתִּתְיַצֵּב"), it is difficult to know which possibility should be preferred. at a distance to know what would be done to him.
(5) Paroh's daughter went down to bathe in the riverin the river | עַל הַיְאֹר – Literally: "on the river" but sometimes "עַל" can mean "in", as in Shemot 29:3, "וְנָתַתָּ אוֹתָם עַל סַל" (Chizkuni). Alternatively, the word order of the verse is inverted and should read: "She went to the river to bathe", reading "על" as "אל" (to) as in Shemuel I 2:11 (Rashi, Ramban). It is also possible that the word "עַל" reflects that the river had levels and that Paroh's daughter went to the upper one (Ramban, Rav Hirsch). while her maidens were walking by the river. She saw the basket in the reeds and sent her handmaid,handmaid | אֲמָתָהּ – Cf. the opinion in Shemot Rabbah that the word means "her arm", understanding "אמה" to refer to the measurement of a cubit. However, that "אַמָּה" (cubit) is spelled with a dagesh in the "מ" (Rashi). and she took it.
(6) She opened it and saw him, the child,the child | אֶת הַיֶּלֶד – These words appear superfluous as the preceding pronoun, "him" would have sufficed. Many suggest that it is simply the way of the text to sometimes add an explanatory reference. Compare Shemot 29:9, 35:5 and Daniel 11:11 (Ibn Ezra, R. D"Z Hoffmann). Shadal suggests that the extra words hint to the surprise of Paroh's daughter at finding the baby, while Shemot Rabbah suggests that she saw the Divine presence with the baby. and behold, it was a boythe boy | נַעַר – As the word "נער" is often used in Tanakh for older males, some suggest that the word describes not Moshe's biological age but his maturity, either his deep voice (Rashi) or developed limbs (Ibn Ezra). However, see Ramban that elsewhere, too, the term is applied to infants (see Shofetim 13:8 and Shemuel II 12:16). Cf. Chizkuni that the word refers not to Moshe, but to his brother Aharon who was crying nearby. See also Rashbam who suggests that the word highlights not Moshe's age but his gender; Paroh's daughter noticed that he was male and thus understood that he was hidden and not abandoned. crying. She took pity on him and said, "This is one of the children of the Hebrews."
(7) His sister said to Paroh's daughter, "Shall I go and call for you one of the nursing women from the Hebrews, and she shall nurse the child for you?"
(8) Paroh's daughter said to her, "Go", and the young woman went and called the child's mother.
(9) Paroh's daughter said, "Take this child and nurse him for me and I will give your wages." The woman took the child and nursed him.
(10) The child grew up, and she brought him to Paroh's daughter, and he was a son to her. She named him MosheMoshe | מֹשֶׁה – The root "משה" means to draw forth. As it seems unlikely that Paroh's daughter chose a Hebrew name, Ibn Ezra suggests that "מֹשֶׁה" must simply be the Hebrew equivalent of the Egyptian name given him. Cf. the opinion in Chizkuni that it was Yocheved, Moshe's mother, rather than Paroh's daughter, who named him. It is also possible that the name is originally Egyptian, relating to the hieroglyphic "ms", meaning "child" or "be born", as in the name "Ptah-mose", "Ptah is born" (BDB, "משה", and see U. Cassuto, Shemot 2:10). and said, "For I drew him from the water."
(11) In those days, Moshe grew up and went out to his brothers and saw their burdens; and he saw an Egyptian man strikingstriking | מַכֶּה – In this verse and the next, it is unclear if the root "נכה" refers to striking with intent to kill, or simply smiting another. The different possibilities impact how one views Moshe's deed. Was he harshly avenging an unjust beating or was he intervening to save the life of the Hebrew? See Moshe's Killing of the Egyptian for discussion. a Hebrew man of his brothers.
(12) He turned this way and that and saw that there was no man,there was no man | אֵין אִישׁ – The simplest understanding is that Moshe looked to see if there was anyone to witness his deed. Alternatively, "אִישׁ" refers to a person of authority or courage (as per its usage in Yeshayahu 59:16, and see the note on verse 14 here). Moshe looked to see if there was anyone about courageous enough to act in the face of evil (Shemot Rabbah) or if there was any authority figure to whom he could report it (Netziv). and he struck the Egyptian and buried him in the sand.
(13) He went out on the second day, and behold, two Hebrew men were fighting, and he said to the guilty one, "Why do you strike your fellow?"
(14) He said, "Who set you as a chiefas a chief | לְאִישׁ שַׂר – Literally, "as a ruling man", but see R. D"Z Hoffmann, that elsewhere, too, this phraseology serves simply to classify a person within a certain profession or role and the word "man" is itself insignificant. Compare the terms "אִישׁ נָבִיא", (prophetic man) in Shofetim 6:8 or "אִישׁ כֹּהֵן" (priestly man) in Vayikra 21:9. Alternatively, "אִישׁ" here means "adult" or "personage", with the men noting that Moshe was just a lad, not old enough to criticize them (Rashi and compare Bereshit Rabbah). and judge over us? Do you intend to kill me as you killed the Egyptian?" And Moshe was afraid and said, "Indeed the matter is known."
(15) Paroh heard of this matter and sought to kill Moshe. But Moshe fled from before Paroh and dwelled in the land Midyan, and he sat down by the well.
(16) And the priestpriest | כֹּהֵן – Alternatively: "official", "minister", or "governor", as per its usage in Shemuel II 8:18 and Iyyov 12:19 (R. Elazar HaModai in Mekhilta DeRabbi Yishmael, Targum Onkelos). The different possibilities impact how one views Yitro's Religious Identity and Moshe's Marriage to Zipporah. of Midyan had seven daughters, and they came and drew water, and they filled the troughs to water their father's flock.
(17) The shepherds came and drove them away, and Moshe rose and saved them and watered the flock.
(18) They came to their father, Reuel,Reuel | רְעוּאֵל – This verse implies that Reuel was Moshe's father-in-law, yet in subsequent chapters (Shemot 3:1, 4:18 and Chapter 18) it is Yitro who is identified as Moshe's "חותן" (often translated as "father-in-law") and a "priest of Midyan". On the relationship between the figures, see Yitro's Names. and he said, "Why have you come so quickly today?"
(19) They said, "An Egyptian man delivered us from the hand of the shepherds and, moreover, he even drew watereven drew water | דָּלֹה דָלָה – This form (an infinitive absolute followed by another form of the verb) generally expresses emphasis. Here the daughters might be stressing Moshe's continued willingness to help them, how he not only saved them but even drew water for them. for us and watered the flock."
(20) He said to his daughters, "And where is he? Why did you leave the man? Call him and he shall eat bread."
(21) Moshe agreed to dwell with the man, and he gave his daughter, Zipporah, to Moshe.
(22) She bore a son and he named him Gershom,Gershom | גֵּרְשֹׁם – The name is a composite of two words, "גר" (a sojourner) and "שם" (there). for he said, "I was a sojourner in a foreign land."
(23) During that long period of time,During that long period of time | וַיְהִי בַיָּמִים הָרַבִּים הָהֵם – More literally: "It was in those many days". In Tanakh, the word "יָמִים" can refer not only to twenty-four hour days, but to any unspecified unit of time, including years. the king of Egypt died, and the Children of Israel sighed from the servitude, and they cried out, and their outcry from the servitude rose to God.
(24) God heard their moans, and God remembered His covenant with Avraham, Yitzchak and Yaakov.
(25) God saw the Children of Israel and God knew.God knew | וַיֵּדַע אֱלֹהִים – See Ibn Ezra that "God saw" the public oppression, and also "knew" what was done in secret. Cf. Ralbag that "knowing" refers to God's providential caring (compare his comments on Shemot 33:12).
Chapter 3
(1) And Moshe was shepherding the flock of Yitro, his father-in-law,his father-in-law | חֹתְנוֹ – Alternatively: "his brother-in-law" (Ibn Ezra first commentary). On the ramifications of the different possibilities and how they impact how one views the relationship between Yitro and Reuel, see Yitro's Names. the priest of Midyan,priest of Midyan | כֹּהֵן מִדְיָן – See the note on Shemot 2:16. and he led the flock beyondbeyond the wilderness | אַחַר הַמִּדְבָּר – See R. D"Z Hoffmann who understands "אַחַר" to mean "behind", pointing to similar usage in Yehoshua 8:2 and Shofetim 18:12, and see Ralbag that Moshe, still on the run from Paroh, might have distanced himself to avoid detection. R"Y Bekhor Shor, understanding "מִדְבָּר" to refer to desolate land, instead explains that Moshe went beyond the desert in search of pasture. Cf. Shadal who assumes that a "מִדְבָּר", though uncultivated, might have pasture, and thus translates: "along [the paths of] the wilderness". Moshe followed the ways of wilderness with his sheep as they grazed. the wilderness and came to the Mountain of God, to Chorev.
(2) An angelangel | מַלְאַךְ – The Hebrew word "מַלְאַךְ" can refer to either a celestial messenger (an angel) or a human one. As this messenger appears in a flame of fire, it would seem to be celestial. Cf. Ralbag that the verse does not refer to a corporeal angel, but to a prophetic vision seen by Moshe. of Hashem appeared to him in a flame of fireflame of fire | בְּלַבַּת אֵשׁ – This assumes that "לַבָּה" is related to the noun "לֶהָבָה" (flame). Alternatively: "in the heart of the fire", viewing "לַבָּה" as related to the noun "לב" (Ibn Ezra, Radak, Sefer HaShorashim, "לבב"). from the midst of the bush,the bush | הַסְּנֶה – The identity of the bush and why God chose to appear in this manner is debated. See Olam HaMikra for various possibilities. and he saw, and behold, the bush was burning with fire but the bush was not consumed.
(3) Moshe said, "Now,Now | נָּא – The word "נָּא" is an interjection which often expresses an entreaty and is generally understood to mean either "please" or "now". In this case, "now" seems more fitting. let me turn aside and see this great sight. Why is the bush not burning up?"burning up | יִבְעַר – See R"Y Bekhor Shor that here the root "בער" does not refer to blazing but to being consumed, and see similar usage in Devarim 13:6, 26:13 and Shemot 22:4.
(4) Hashem saw that he had turned aside to see, and God called out from the midst of the bush and said, "Moshe, Moshe"; and he said, "Here I am."
(5) He said, "Do not approach here. Remove your sandals from your feet, for the place upon which you are standing is holy ground."
(6) He said, "I am the God of your father, the God of Avraham, the God of Yitzchak, and the God of Yaakov." And Moshe hid his face for he was afraid to look at God.
(7) Hashem said, "I have surely seen the affliction of My people that are in Egypt, and I have heard their cries because of their taskmasters;taskmasters | נֹגְשָׂיו – The word might more generally mean: "oppressors", but throughout the story of the Exodus it refers to Paroh's taskmasters. indeedindeed | כִּי – See R. D"Z Hoffmann. Alternatively: "for" or "because" (Ralbag). The preposition "כִּי" can sustain many definitions, including: "that", "when", or "for" and might also act as an intensifier, meaning: "surely", "indeed" and the like (BDB, "כִּי"(. I know their pain.
(8) I have come down to deliver them from the hand of Egypt and to bring them up from that land to a good and broad land, to a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Emorites, the Perizzites, the Hivvites and the Jebusites.
(9) And now, behold, the cry of the Children of Israel has come to Me, and I have also seen the oppression with which the Egyptians oppress them.
(10) And, now, come,come | לְכָה – Though the root "הלך" usually takes the meaning "go", it can also mean "come" (as in the phrase "לְכָה אֵלַי", "come to me"). Often when it precedes another verb, as in our verse, it acts merely as an introductory call to action (Netziv). For similar usage, see Bereshit 19:32 and 31:44. Cf. Ibn Ezra who translates: "Go as My messenger…" and I will send you to Paroh that you may bring My people, the Children of Israel, out from Egypt.
(11) Moshe said to God, "Who am I that I should go to Paroh, and that I should bring the Children of Israel out from Egypt?"
(12) He said, "For I will be with you; and this is the sign for you that I have sent you. When you bring the people out from Egypt, you shall serve God on this mountain."
(13) Moshe said to God, "Behold, when I come to the Children of Israel and say to them, 'The God of your fathers has sent me to you', and they say to me, 'What is His name', what shall I say to them?"
(14) God said to Moshe, "I Will Be Who I Will Be."I Will Be Who I Will Be | אֶהְיֶה אֲשֶׁר אֶהְיֶה – See Shemot Rabbah that the connotation is: "Just as I will be with you in this sorrow, so I will be with you during future subjugations". Rashbam, instead, suggests that the name highlights God's eternal existence and, hence, His ability to keep promises. Others translate: "I Am Who I Am", with the name highlighting God's immutability (R. D"Z Hoffmann): Cf. Ibn Ezra who suggests that only the first word "אֶהְיֶה" (I Will Be) is Hashem's proper name, while the words "אֲשֶׁר אֶהְיֶה" are simply an explanation thereof. He said, "So shall you say to the Children of Israel, "I Will Be" sent me to you."
(15) God said further to Moshe, "So shall you say to the Children of Israel, 'Hashem,Hashem | יְ-הֹוָה – See the opinion in R"Y Bekhor Shor and R. D"Z Hoffmann on verse 14, that "יְ-הֹוָה" is merely the third person formulation of the first person "אהיה". When God referred to Himself, He called Himself "I Will Be", but the nation will say "He Will Be". the God of your fathers, the God of Avraham, the God of Yitzchak, and the God of Yaakov, sent me to you. This is My name forever; this is My titleMy title | זִכְרִי – Alternatively: "My memorial" or: "this is how I will be recalled", but see R"Y Kara, Radak and Hoil Moshe on Hoshea 12:6 that sometimes the word is synonymous with the noun "שם", name. [See Yeshayahu 26:8, Tehillim 135:13, and Mishlei 10:7 where the two nouns are parallel.] for all generations.'
(16) Go and gather the elders of Israel and say to them, 'Hashem, the God of your fathers, has appeared to me, the God of Avraham, Yitzchak, and Yaakov, saying, 'I have surely rememberedI have surely remembered | פָּקֹד פָּקַדְתִּי – The verb "פקד" has the connotation of paying attention to or taking special note of someone or something. you and what has been done to you in Egypt,
(17) and I have said, 'I will take you up from the affliction of Egypt to the land of the Canaanites, the Hittites, the Emorites, the Perizzites, the Hivvites, and the Jebusites, to a land flowing with milk and honey.'
(18) They will listen to your voice, and you and the elders of Israel shall come to the king of Egypt and say to him, 'Hashem, the God of the Hebrews, happened uponhappened upon | נִקְרָה – See Shadal that the word is similar to "נקרא" with an "א" and is often used in the context of an unexpected encounter that one had been hoping for. See also R. D"Z Hoffmann that this language is not often found with regards to prophetic revelations, and one might have expected the verb "appeared" or the like, but that Moshe was using terminology that would have been familiar to an idolater who viewed Divine revelation as happenchance. us, and now, please let us go for a three day journeythree day journey | דֶּרֶךְ שְׁלֹשֶׁת יָמִים – Regarding why Hashem instructed Moshe to ask Paroh for only a three day furlough when His real intent was to take the nation to the Promised Land forever, see Three Day Journey. into the wilderness that we may sacrifice to Hashem our God.'
(19) And I know that the king of Egypt won't let you go except withexcept with | וְלֹא – See Rashi and Ralbag. Alternatively: "even with" (Ramban). Literally: "and not". a strong hand.
(20) I will send forth My hand and I will strike Egypt with all My wonders that I shall do in its midst, and afterwards he will send you out.send you out | יְשַׁלַּח – The same root, "שלח", is used in the beginning of the verse as here, though here it is cast in the pie'l form, connoting a more intensive action (releasing rather than simply sending). The repetitive language highlights the cause and effect; it is only Hashem's sending forth His hand which will lead Paroh to send out the nation.
(21) And I will grant this people favor in the eyes of the Egyptians, so that when you go, you will not go empty-handed.
(22) And each woman shall askshall ask | וְשָׁאֲלָה – See R. Chananel and Rashbam. Alternatively: "shall borrow" (Ibn Ezra second commentary, R"Y Bekhor Shor). Given that the Israelites never return these objects, the differing translations are central to how one understands and evaluates the command. For discussion, see Reparations and Despoiling Egypt. of her neighbor and of the sojourner in her houseand from the sojourner in her house | וּמִגָּרַת בֵּיתָהּ – This can either refer to a sojourner living in the Egyptian neighbor's house (New Oxford Annotated Bible) or to someone living in the Israelite's own home (R"Y Bekhor Shor, Ibn Kaspi). As the latter needs to assume that the Israelite slaves had their own tenants, the first possibility might be preferred. The dispute relates to differing views regarding the Nature of the Bondage and how oppressive it was. The verse also raises questions regarding where the Israelites lived; were they isolated in Goshen, or, as this verse implies, did they live among the Egyptians? silver vessels and gold vessels and garments, and you shall place them on your sons and daughters, and you shall despoildespoil | וְנִצַּלְתֶּם – Alternatively: "save", as per the more common hiph'il form of the verb, "הציל" (Ibn Ezra first commentary), "empty" (Targum Onkelos), or: "remove" (Ibn Janach, "נצל"), all of which have a more positive connotation than "despoil". As the root "נצל" appears in the pi'el form in only three other verses besides ours (in Shemot 2:27 which also relates to the taking of vessels from Egypt, Divrei HaYamim II 20:25, in which it is parallel to the root "בזז", to plunder, and in Yechezkel 14:14 where it appears to mean "deliver") each of the possibilities might be valid. See Reparations and Despoiling Egypt for how the various suggestions might impact one's understanding of the command. [In modern Hebrew, "לנצל" means: "to exploit", a usage not found in Biblical Hebrew.] Egypt."
Chapter 4
(1) Moshe replied and said, "But, behold,But, behold | וְהֵן – Alternatively: "What if…" (Shadal, pointing to similar usage in Aramaic, and in Yirmeyahu 2:10 and Divrei HaYamim II 7:13.) they will not believe me and will not listen to my voice, for they will say, 'Hashem did not appear to you!'"
(2) Hashem said to him, "What is that in your hand?" He said, "A staff."
(3) He said, "Throw it to the ground." He threw it to the ground and it became a serpent; and Moshe fled from before it.
(4) Hashem said to Moshe, "Send forth your hand and hold onto its tail", – Moshe sent forth his hand and grasped it,grasped it | וַיַּחֲזֶק בּוֹ – See Netziv that this verb, "חזק", and the earlier "אחז" are somewhat synonymous, but "חזק" connotes a stronger hold. and it became a staff in his hand –
(5) "so that they will believe that Hashem, the God of their fathers, the God of Avraham, the God of Yitzchak and the God of Yaakov, has appeared to you."
(6) Hashem further said to him, "Now,Now | נָא – Alternatively: "Please". See R. Hirsch that this command is accompanied by language of entreaty since it will entail an unpleasant experience. bring your hand into your bosom."in your bosom | בְּחֵיקֶךָ – Alternatively: "in your cloak", referring to the fold of the garment by the chest (opinion in Ibn Ezra, and compare the word's usage in Mishlei 6:27 and 16:33), or: "in your sleeve" (R. Saadia, pointing to similar usage in Bemidbar 11:12 and Yeshayahu 40:11). He brought his hand into his bosom and took it out, and, behold, his hand was stricken with tzara'at,stricken with tzara'at | מְצֹרַעַת – Tzara'at is often translated as "leprosy" (Hansen's disease), but though it is agreed that it is an affliction of the skin, it is not easily identified with any known medical malady, and some suggest that it is not a natural occurring disease at all, but a supernatural Divine affliction. Our verse and others suggests that it might turn areas of the skin white; hence the analogy to snow. For further discussion, see Tzara'at. like snow.
(7) He said, "Return your hand to your bosom." He returned his hand to his bosom and took it out from his bosom, and behold it had returned like his own flesh.
(8) "If they do not believe you and do not listen to the messageto the message | לְקֹל – See R. Avraham b. HaRambam and R. D"Z Hoffmann. Literally: "the voice". Cf. Shadal that the phrase "listen to the voice" is simply an idiom for: "heed". of the first sign, they shall listen to the message of the latter sign.
(9) And if they do not believe even these two signs and do not listen to your voice, you shall take from the water of the river and pour it on the dry land. And the water that you take from the river will become blood on the dry land.
(10) Moshe said to Hashem, "Please,Please | בִּי – The word "בִּי" is an exclamation of entreaty; in Tanakh it is always addressed to an "אדון", a master (be he human or Hashem). It might alternatively be translated as: "Oh". Rashi on Bereshit 43:20 connects it to the Aramaic "בייא", meaning "woe", while Shadal there suggests that it means "in me", as if one is saying "see me, pay attention to my request". Adonai, I am not a man of words, not yesterday and not the day before,not yesterday… day before | גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם – More literally: "also yesterday, also the day before". This is idiomatic for: "in the past" not since You have spoken to me, for I am heavy of mouth and heavy of tongue."heavy of tongue | וּכְבַד לָשׁוֹן – The difference in meaning between the terms "heavy of tongue" and "heavy of mouth" is not clear. See R. Chananel that Moshe might have had trouble pronouncing sounds made with both the tongue and lips. Others suggests that all the terms in the verse are somewhat synonymous and refer to either a lack of eloquence (Lekach Tov), lack of clarity (Ralbag), or lack of proficiency in Egyptian (Rashbam). For further discussion on the nature of the impediment see Moshe's Speech Impediment.
(11) Hashem said to him, "Who gave a mouth to man? Or who makes him mute or deaf or seeingseeing | פִקֵּחַ – Alternatively, "פִקֵּחַ" refers to both the ability to hear and see. The root "פקח" means to open, and though it is normally associated with opening the eyes, see Yeshayahu 42:20 where it refers to opening the ear to hear as well. If so, the verse contrasts giving one a mouth and making one mute, and one who is blind or deaf with one who is a "פִקֵּחַ", capable of seeing or hearing (Ibn Ezra, R"Y Bekhor Shor). or blind? Is it not I, Hashem?
(12) Now, go, and I will be with your mouth and instruct you what you shall speak."
(13) He said, "Please, Adonai, please send byby | בְּיַד – Literally: "by the hand of", but the word often simply implies agency, meaning: "via". whomever You shall send."
(14) Hashem grew angry at Moshe, and He said, "Is there not your brother, Aharon, the Levite?your brother Aharon the Levite | אַהֲרֹן אָחִיךָ הַלֵּוִי – This is the first mention of the fact that Moshe had a brother, even though Aharon is three years older than him. The text implies that despite Moshe's having grown up in the palace, the two were well acquainted and had a positive relationship. For various opinions as to how that might have come to be, see Moshe: Family Ties. I know that he can speak well.can speak well | דַבֵּר יְדַבֵּר – This form, an infinitive absolute followed by another form of the verb, often expresses intensity. Here, the phrase might alternatively be translated as: "speaks fluently", "indeed speaks" or the like. And behold, he is even coming to meet you, and when he sees you, he will be glad in his heart.
(15) You shall speak with him and place the words in his mouth and I shall be with your mouth and his mouth and instruct you what you should do.
(16) He shall speak for you to the people, and he will be for you as a mouth and you shall be for him as a god.as a god | לֵאלֹהִים – Just as Hashem instructs His prophets to relay His messages to the nation, Moshe will command Aharon what he should say to the people. Alternatively, the word takes its more secular meaning of "chief" or "ruler" (Onkelos, Rashi).
(17) And this staff you shall take in your hand, through which you will perform the signs."
(18) Moshe went and returned to Yeter,Yeter | יֶתֶר – This seems to be a variation of the name Yitro (Ibn Ezra), or perhaps a second name (Rashi). his father-in-law, and he said to him, "Let me go and return to my brothers who are in Egypt that I may see whether they are still alive." Yitro said to Moshe, "Go in peace."
(19) Hashem said to Moshe in Midyan, "Go, return to Egypt, for all the people who were seeking your life have died."
(20) Moshe took his wife and his sonsand his sons | וְאֶת בָּנָיו – Though the Torah has of yet mentioned only one son, Gershom, it is possible that Moshe's second son, Eliezer (see Shemot 18:4), has already been born and is referred to here. If so, he might be the son circumcised in the continuation of the story. Alternatively, Moshe has just one son at this point and the plural form is insignificant, similar to the plural "וּבְנֵי פַלּוּא אֱלִיאָב" in Bemidbar 26:8, where there is also only one son mentioned despite the plural formulation. See Ramban regarding both possibilities. and mounted them on the donkey and returned to the land of Egypt; and Moshe took the staff of God in his hand.
(21) Hashem said to Moshe, "As you go to return to Egypt, seeSee | רְאֵה – See R. D"Z Hoffmann that Hashem is telling Moshe to contemplate the wonders which he is to perform in the future. Cf. Ramban and Shadal that the connotation is: "See (take care) that you perform before Paroh all the miracles…" all the wonders that I have placed in your hand, and perform them before Paroh, but I will strengthen his heartI will strengthen his heart | וַאֲנִי אֲחַזֵּק אֶת לִבּוֹ – This might refer to "strengthening Paroh's resolve" or perhaps to a physical strengthening of his heart; however, it is often translated as: "I will harden his heart", and understood to mean that Hashem made Paroh stubborn, removing his free will and forcing him to refuse to let the nation free. Variations of the phrase (sometimes employing the roots "קשה" and "כבד", literally meaning: "to harden" and "to make heavy" respectively) repeat close to twenty times throughout the chapters of the Exodus, making it a central theme of the narrative. For further discussion of the term and the theological issues it raises, see Hardened Hearts. and he will not send the people out.
(22) You shall say to Paroh, "Thus says Hashem, 'Israel is My son, My firstborn,
(23) and I have said to you, 'Send out My son that he may worship Me, but you have refusedbut you have refused | וַתְּמָאֵן – Alternatively: "if you refuse" (Shemot Rabbah). to send him out; behold, I will kill your son, your firstborn."
(24) On the way, at the lodging place, Hashem met him and sought to kill him.to kill him | הֲמִיתוֹ – The unidentified pronoun leaves the target of Hashem's actions ambiguous. Does He seek to kill Moshe or one of his sons? The entire story is full of similar ambiguities, with perhaps the biggest unknown being the reason God seeks to kill at all. For further discussion, see Mystery at the Malon.
(25) Zipporah took a flint and cut the foreskin of her son and touched it to his feet,to his feet | לְרַגְלָיו – It is unclear if the verse refers to Moshe's feet (Rashi, Rashbam) or the son's feet (opinion in Ibn Ezra, R. Avraham b. HaRambam). The significance of the action is also unknown. It might be a symbolic act of appeasement (Rashbam), a protective charm (Ibn Era), or simply a byproduct of the process of circumcision (R. Avraham b. HaRambam, Ralbag). Cf. R"Y Kimchi and Chizkuni that "רגלים" here is a euphemism for genitals, and that the word order of the verse should be reversed: "Zipporah took the flint and touched it to his genitals and cut the foreskin…" and she said, "For you are a bridegroom of blood to me."You are a bridegroom… | חֲתַן דָּמִים אַתָּה לִי – Zipporah might be referring to either her son (Ibn Ezra, Ralbag) or Moshe (Shemot Rabbah, Rashbam). The debate relates to several unknowns: the meaning of the word "חתן" (it is first in the Latter Prophets that it refers to a groom, while in Torah it always refers to a son-in-law), whether "דָּמִים" refers to one who was deserving death or one who was bloodied, and whom one thinks was endangered.
(26) He withdrew from him; then she said, "A bridegroom of blood by the circumcision."
(27) Hashem said to Aharon, "Go to meet Moshe, to the wilderness"; and he went and met him at the Mountain of God, and he kissed him.
(28) Moshe told Aharon all the words of Hashem with which He had sent him, and all the signs with which He had commanded him.
(29) Moshe and Aharon went and gathered all the elders of the Children of Israel.
(30) Aharon spoke all the words which Hashem had spoken to Moshe, and he performed the signs in the eyes of the people.
(31) The people believed and heardand heard | וַיִּשְׁמְעוּ – See R. D"Z Hoffmann that the connotation is that they "heeded" or "attended to", understanding the word to be somewhat synonymous with: "they believed". Others suggest: "[after] they heard…" (Ibn Ezra) or: "When they heard that Hashem… they inclined their heads" (many modern translations). that Hashem remembered the Children of Israel and that He saw their affliction; and they inclined their heads and bowed.inclined their heads and bowed | וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ – Though both terms refer to bowing, see Bavli Berakhot 34b that "קידה" relates just to the head (from the word קדקד), and "השתחוויה" relates also to the hands and legs, lying prostrate.
Chapter 5
(1) Afterwards, Moshe and Aharon came and said to Paroh, "Thus says Hashem, the God of Israel, 'Send out My people that they may celebrate a festivalcelebrate a festival | וְיָחֹגּוּ – See Targum Pseudo-Jonathon. Radak (Sefer HaShorashim "חגג") and R. D"Z Hoffmann (Shemot 23:13) note that the root "חגג" relates to intense movement such as leaping and dancing (as per its usage in Tehillim 107:27), and hence came to refer to festival celebrations. Cf. Ibn Ezra and Ralbag who suggest: "sacrifice", pointing to this usage of the noun in Shemot 34:25 and Tehillim 118:7). Others translate: "pilgrimage", relating the Hebrew to the Arabic "haj", the pilgrimage to Mecca (BDB, "חגג"). See also the debate over the meaning of the phrase in Bavli Chagigah 10b. for Me in the wilderness."
(2) Paroh said, "Who is Hashem that I should listen to His voice, to send Israel out? I do not know Hashem, and I will also not send Israel out!"
(3) They said, "The God of the Hebrews happened upon us.happened upon us | נִקְרָא עָלֵינוּ – See Ibn Ezra and Shadal and see the note on Shemot 3:18. Let us go for a three day journey in the wilderness and we shall sacrifice to Hashem our God, lest He strike uslest He strike us | יִפְגָּעֵנוּ – See Rashi that this is a euphemism for: "lest He strike you". Cf. Ibn Ezra who suggests that the word "us" includes both the Egyptians and Israelites. R"Y Bekhor Shor takes the word at face value to refer to the Israelites alone, but suggests that Moshe is saying that if Paroh does not give the nation a furlough, he will lose even more, for all his slaves will be killed by Hashem. with plague or sword."
(4) The king of Egypt said to them, "Why do you, Moshe and Aharon, interruptinterrupt | תַּפְרִיעוּ – The root "פרע" often means: "let loose" or "cast off restraints", but see Radak (Sefer HaShorashim, "פרע") that it might also have the connotation of: "to distance" or "to nullify". Either way, here the connotation is that Moshe and Aharon were keeping the people from their work. the nation from its tasks? Go to your burdens!Go to your burdens | לְכוּ לְסִבְלֹתֵיכֶם – These words might imply that even Moshe and Aharon were included in the oppression and that Paroh is commanding that they, too, return to their labors (opinion in Ramban). Alternatively, Moshe and Aharon are being addressed only in their role as the people's representatives, so Paroh is speaking of the nation returning to work (Ibn Ezra), or Paroh's words are addressed only to the elders accompanying Moshe and Aharon (Shadal, Hoil Moshe). Cf. Rashi that here "סִבְלֹת" does not refer to slave labor, but to any occupation, and that Moshe and Aharon were being told to return home to their regular business. For varying opinions regarding who was included in the bondage, see Who Was Enslaved in Egypt.
(5) Paroh said, "Behold, the people of the land are now many and you would have them cease from their burdens!"
(6) On that day Paroh commanded the taskmasters of the people and their officers, saying,
(7) "You shall no longer give straw to the people to make bricks like yesterday and the day before. Let them go and gather strawgather | וְקֹשְׁשׁוּ – The root "קשש" relates to the noun "קַשׁ", stubble, and, with one exception, is used in Tanakh specifically in reference to gathering straw and sticks. for themselves.
(8) But set upon them the quota of bricks that they made yesterday and the day before; you shall not reduce it, for they are slackers! Therefore, they cry out, saying, 'Let us go sacrifice to our God.'
(9) Make the work heavy on the men, and they shall labor in it, and let them not look tolook to | יִשְׁעוּ – Similarly: "do not turn to", or: "do not regard", as per the word's usage in Bereshit 4:4 (Rashbam, R"Y Bekhor Shor). Rashi questions this translation, asserting that if true, one would have expected the verb to be followed by the preposition "אֶל" (to), rather than "ב" (in). He suggests: "speak about", pointing to similar usage in Tehillim 119:117. Other possibilities include: "trust in", understanding "יִשְׁעוּ" to be a variation of "ישענו", lean on (R. Saadia and R. Avraham b. HaRambam), or: "slack off (due to) false words" (Ibn Ezra, pointing to similar usage in Yeshayahu 22:4 and Tehillim 39:14). false words."
(10) The taskmasters and the officers went out and they said to the people, saying "Thus says Paroh, 'I will not give you straw.'
(11) You go and take for yourselves straw from wherever you find it, for not a thing shall be reduced from your work."
(12) The people dispersed throughout the land of Egypt to gather stubble for straw.
(13) And the taskmasters were urging them saying, "Complete your tasks, the daily quota on its daythe daily quota… | דְּבַר יוֹם בְּיוֹמוֹ – Literally: "the matter of a day in its day", but the connotation is that each day the people should produce the same number of daily bricks as they had in the past (see Rashi). Alternatively, simply: "each day's amount" (Ibn Ezra, comparing the phrase "יוֹם בְּיוֹמוֹ" to the similar "מִדֵּי חֹדֶשׁ בְּחׇדְשׁוֹ", each month). as when there was straw."
(14) The officers of the Children of Israel, whom Paroh's taskmasters had set over them, were beaten, saying, "Why did you not complete your portion of brickmaking as in the past,as is in the past | כִּתְמוֹל שִׁלְשֹׁם – Literally: "as yesterday and the day before". Though elsewhere in this translation the phrase is rendered literally, here it is translated according to its idiomatic connotation for clarity. neither yesterday nor today?"
(15) The officers of the Children of Israel came and cried out to Paroh, saying, "Why do you do so to your servants?
(16) Straw is not given to your servants, but they tell us to make bricks; and behold your servants are beaten, and your people sin."your people sin | וְחָטָאת עַמֶּךָ – See Ibn Ezra that the word "חָטָאת" is a third person, feminine verb, a variation of "חָטְאָה" (and she sinned), noting a parallel verbal form in Devarim 31:29 ("וְקָרָאת אֶתְכֶם"). This necessitates suggesting that the noun "עם", though often masculine, can also be treated as feminine, as in Shofetim 18:7 and Yirmeyahu 8:5. The "people" might refer to the taskmasters who sin in demanding the impossible and nonetheless beat the officers when it is not accomplished (Shadal), the Israelites who are "forced to sin" in not meeting their quotas (R. D"Z Hoffman), or it might be a euphemism for Paroh himself (Ibn Ezra). Alternatively, "ְחָטָאת' is a noun (Rashi and Rashbam), and the phrase might be rendered: "this brings sin to your people", or: "and the fault is your people's".
(17) He said, "You are Slackers! Slackers! Therefore you say, 'Let us go sacrifice to God.'
(18) And, now, go and work, and straw will not be given to you, but the quota of bricks you shall give!"
(19) The officers of the people saw that theythat they were in distress | אֹתָם בְּרָע – The word "they" can refer either to the Children of Israel (Rashi) or to the officers themselves (Ibn Ezra, pointing to similar usage in Yechezkel 34:8, "וַיִּרְעוּ הָרֹעִים אוֹתָם", the shepherds fed themselves). were in distress, saying, "You shall not reduce from your bricks, the daily quota on its day."
(20) They encountered Moshe and Aharon standing to meet themstanding to meet them | נִצָּבִים לִקְרָאתָם – See R. Avraham b. HaRambam that the connotation is that Moshe and Aharon had been waiting to see what happened. as they went out from Paroh.
(21) They said to them, "May Hashem look uponlook upon | יֵרֶא – This assumes that this is a shortened form of the verb "יִרְאֶה" (to see). Alternatively: "reveal" (Targum Onkelos). you and judge, for you have befouled usbefouled us | הִבְאַשְׁתֶּם אֶת רֵיחֵנוּ – Literally: "made our odor stink", but the term is idiomatic, referring to making one offensive to another. See R. D"Z Hoffmann that it is basically opposite in meaning to the phrase "מָצָא חֵן", to find favor. in the eyesin the eyes of | בְּעֵינֵי – As the verse speak of odor, one might have expected: "in the nose of". See Ibn Ezra that Tanakh often combines different senses, as in Shemot 20:14, "רֹאִים אֶת הַקּוֹלֹת" (see the voices). of Paroh and in the eyes of his servants to give them a sword to kill us."
(22) Moshe returned to Hashem, and said, "Adonai, why have You brought harmWhy have You brought harm | לָמָה הֲרֵעֹתָה – Or more harshly: "Why have You wrought evil". to this people? Why have You sent me?
(23) Since I came to Paroh to speak in Your name, he brought harm this people; and You have surely not delivered Your people!"
Chapter 6
(1) Hashem said to Moshe, "Now you will see what I shall do to Paroh, for with a strong handwith a strong hand | בְיָד חֲזָקָה – The phrase appears twice in the verse. According to Rashi, the first refers to God's hand which will force Paroh to send the people against his will, while the second appearance refers to Paroh's hand which will drive out the nation against their will. Alternatively, the two clauses of the verse are synonymous, with both referring to Paroh's forceful releasing of the people (Rashbam), or both referring to Hashem's forcing of Paroh (second opinion in Shadal). he will send you out, and with a strong hand he will drive you from his land."