Lang: he;
Title: שמות פרק ה;
Content:
(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.
===
Lang: en;
Title: Shemot 5;
Content:
(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. Alternatively: "sacrifice" (Ibn Ezra and Ralbag, noting that the noun "חַג" refers to a sacrifice, as in Shemot 34:25 or Tehillim 118:7) or: "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. Alternatively: "trust in" (R. Saadia and R. Avraham b. HaRambam, suggesting that "יִשְׁעוּ" is a variation of "ישענו", lean on), 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 or 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 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!"