Lang: he;
Title: שמות פרק ג;
Content:
(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.
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Lang: en;
Title: Shemot 3;
Content:
(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 or 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 or 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. Alternatively: "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 | יְהֹוָה – See the opinion in R"Y Bekhor Shor and R. D"Z Hoffmann on verse 14, that "יְהֹוָה" 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."