Lang: he;
Title: שמות פרק ד;
Content:
(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.
===
Lang: en;
Title: Shemot 4;
Content:
(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 or 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 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. Alternatively: "See (take care) that you perform before Paroh all the miracles…" (Ramban, Shadal). 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 verbal 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 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 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". Alternatively: "they believed [after] they heard…" (Ibn Ezra), or: "When they heard… 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.