Lang: he;
Title: שמות פרק א;
Content:
(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.
===
Lang: en;
Title: Shemot 1;
Content:
(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, 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". Seforno 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 comes from the Egyptian "pr-ʿꜢ," meaning "the great house" and originally referred to the palace itself, but already in the Old Kingdom period was used to refer to the king. 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 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 or 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: "midwives" or "birthing mothers", meaning that the Hebrew woman were just as proficient in the act of birthing as the midwives (Rashi, pointing to the Aramaic "חיתא", and see R. Avraham b. HaRambam and R. D"Z Hoffmann.). 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 or 37:15. See Cognates for further discussion and other words which might be Egyptian in origin. and every girl you shall keep alive."