Lang: he;
Title: שמות פרק ו;
Content:
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ.
(ב) וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי י״י.
(ג) וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי י״י לֹא נוֹדַעְתִּי לָהֶם.
(ד) וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר גָּרוּ בָהּ.
(ה) וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת בְּרִיתִי.
(ו) לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי י״י וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים.
(ז) וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי י״י אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם.
(ח) וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי י״י.
(ט) וַיְדַבֵּר מֹשֶׁה כֵּן אֶל בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה.
(י) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יא) בֹּא דַבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם וִישַׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ.
(יב) וַיְדַבֵּר מֹשֶׁה לִפְנֵי י״י לֵאמֹר הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה וַאֲנִי עֲרַל שְׂפָתָיִם.
(יג) וַיְדַבֵּר י״י אֶל מֹשֶׁה וְאֶל אַהֲרֹן וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל וְאֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם לְהוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם.
(יד) אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם בְּנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל חֲנוֹךְ וּפַלּוּא חֶצְרֹן וְכַרְמִי אֵלֶּה מִשְׁפְּחֹת רְאוּבֵן.
(טו) וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן הַכְּנַעֲנִית אֵלֶּה מִשְׁפְּחֹת שִׁמְעוֹן.
(טז) וְאֵלֶּה שְׁמוֹת בְּנֵי לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה.
(יז) בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָם.
(יח) וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה.
(יט) וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָם.
(כ) וַיִּקַּח עַמְרָם אֶת יוֹכֶבֶד דֹּדָתוֹ לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת אַהֲרֹן וְאֶת מֹשֶׁה וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה.
(כא) וּבְנֵי יִצְהָר קֹרַח וָנֶפֶג וְזִכְרִי.
(כב) וּבְנֵי עֻזִּיאֵל מִישָׁאֵל וְאֶלְצָפָן וְסִתְרִי.
(כג) וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע בַּת עַמִּינָדָב אֲחוֹת נַחְשׁוֹן לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת נָדָב וְאֶת אֲבִיהוּא אֶת אֶלְעָזָר וְאֶת אִיתָמָר.
(כד) וּבְנֵי קֹרַח אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף אֵלֶּה מִשְׁפְּחֹת הַקׇּרְחִי.
(כה) וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת פִּינְחָס אֵלֶּה רָאשֵׁי אֲבוֹת הַלְוִיִּם לְמִשְׁפְּחֹתָם.
(כו) הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר י״י לָהֶם הוֹצִיאוּ אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם.
(כז) הֵם הַמְדַבְּרִים אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם לְהוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן.
(כח) וַיְהִי בְּיוֹם דִּבֶּר י״י אֶל מֹשֶׁה בְּאֶרֶץ מִצְרָיִם.
(כט) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר אֲנִי י״י דַּבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כׇּל אֲשֶׁר אֲנִי דֹּבֵר אֵלֶיךָ.
(ל) וַיֹּאמֶר מֹשֶׁה לִפְנֵי י״י הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה.
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Lang: en;
Title: Shemot 6;
Content:
(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."
(2) God spoke to Moshe, and He said to him, "I am Hashem.
(3) I appeared to Avraham, to Yitzchak, and to Yaakov as El Shaddai,El Shaddai | בְּאֵל שַׁדָּי – The name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon and Rashi on Bereshit 17:1). and by My name Hashemby My name Hashem | וּשְׁמִי י"י – Literally: "My name Hashem", but see Hoil Moshe that "by" is simply assumed, or Ibn E.zra that the preposition "בְּ" (with or by) of "בְּאֵל שַׁדָּי" applies to this word as well. Accordingly, these words are attached to the following clause "I was not known to them". Cf. Rashbam who reads the phrase as is, connecting it to the first part of the verse: "I appeared… with El Shaddai, but My (true) name is Hashem". I was not knownI was not known | לֹא נוֹדַעְתִּי – See Rashi who stresses that this is a passive construction, noting that Hashem does not say that He never shared this name with the patriarchs (for the patriarchs do invoke the name Hashem), only that He was not revealed by the attributes it represents. to them.
(4) And I have also established My covenant with them to give them the Land of Canaan, the land of their sojourning, in which they sojourned.in which they sojourned | אֲשֶׁר גָּרוּ בָהּ – The description of the land as one "in which they sojourned" highlights that Hashem's promise of land to the Patriarchs was not fulfilled in their time; they were always simply "sojourners" and never full residents.
(5) And I also have heard the moans of the Children of Israel whom Egypt is enslaving and I have remembered My covenant.
(6) Therefore, say to the Children of Israel, 'I am Hashem. I will bring you out from under the burdens of Egypt, and I will save you from their bondage, and I will redeem you with an outstretched arm and with great judgments.
(7) I will take you for Me as a people, and I will be for you as a God, and you shall know that I am Hashem, your God, who brings you out from under the burdens of Egypt.
(8) And I will bring you to the land about which I raised My handraised My hand | נָשָׂאתִי אֶת יָדִי – This is a language of oath-taking (Rashi and others). to give it to Avraham, Yitzchak, and Yaakov, and I will give it to you as a heritage. I am Hashem.'"
(9) Moshe spoke thus to the Children of Israel, but they did not listen to Moshe due to lack of patiencedue to lack of patience | מִקֹּצֶר רוּחַ – See R. Hirsch and R. D"Z Hoffmann, who points to Mishlei 14:29 where the phrase is contrasted with "אֶרֶךְ אַפַּיִם", slow to anger. Alternatively: "anguish of spirit" (Targum Onkelos), "shortness of breath" (Rashi, noting how one who is anguished gasps for breath), or "desire to die", understanding the phrase to refer to a shortening of life (see Ramban). and hard work.
(10) Hashem spoke to Moshe,Hashem spoke to Moshe | וַיְדַבֵּר י"י אֶל מֹשֶׁה – This is the first of over 90 times that this phrase appears in Torah. Interestingly, the variant "וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה" (God spoke to Moshe) appears only once, above in verse 2, where Hashem introduces the proper name "Hashem". The similar "וַיֹּאמֶר י"י אֶל מֹשֶׁה" (Hashem said to Moshe) appears close to seventy times, beginning in Shemot 4:4. saying,
(11) "Come; speak to Paroh, the king of Egypt, that he send out the Children of Israel from his land."
(12) Moshe spoke before Hashem, saying, "Behold, the Children of Israel have not listened to me, how will Paroh listen to me? And I am of uncircumcised lips!"uncircumcised of lips | עֲרַל שְׂפָתָיִם – See Rashi that a foreskin (ערלה) refers to something that covers and obstructs another; so here Moshe is saying that his lips are obstructed from speaking. It is also possible that Moshe uses this metaphor specifically to convey that he feels spiritually inadequate for the task.
(13) Hashem spoke to Moshe and Aharon, and He commanded them regardingregarding | אֶל – See Seforno that "אֶל" here means "על", about. the Children of Israel and regarding Paroh, the king of Egypt, to bring the Children of Israel out of the land of Egypt.
(14) These are the heads of their fathers' houses.father's houses | בֵית אֲבֹתָם – The term might refer to an extended family unit (or perhaps a clan) presided over by the father. The sons of Reuven, the firstborn of Yisrael: Chanokh, Pallu, Chetzron, and Karmi. These are the families of Reuven.
(15) And the sons of Shimon: Yemuel, Yamin, Ohad, Yakhin, Tzochar, and Shaul, the son of the Canaanite. These are the families of Shimon.
(16) And these are the names of the sons of Levi, according to their descendants: Gershon, Kehat and Merari; and the years of the life of Levi were one hundred and thirty seven years.
(17) The sons of Gershon: Livni and Shimi, according to their families.
(18) And the sons of Kehat: Amram, Yitzhar, Chevron, and Uzziel; and the years of the life of Kehat were one hundred and thirty three years.
(19) And the children of Merari: Machli and Mushi. These are the families of Levi, according to their descendants.
(20) Amram took Yocheved, his aunt, for himself as a wife, and she bore him Aharon and Moshe; and the years of the life of Amram were one hundred thirty seven years.
(21) And the sons of Yitzhar: Korach, Nefeg and Zichri.
(22) And the sons of Uzziel: Mishael, Eltzafan and Sitri.
(23) Aharon took Elisheva the daughter of Aminadav, the sister of Nachson, for himself as a wife, and she bore him Nadav, Avihu, Elazar and Itamar.
(24) And the sons of Korach: Assir, Elkanah, and Aviasaf. These are the families of the Korachites.
(25) And Elazar, the son of Aharon, took from the daughters of Putiel for himself as a wife, and she bore him Pinechas. These are the heads of the fathers of the Levites, according to their families.
(26) This is the Aharon and Moshe to whom Hashem said, "Bring out My people from the land of Egypt, by their hosts."by their hosts | עַל צִבְאֹתָם – See Rashi that sometimes "עַל" can take the place of "ב" ("by" or "with"), pointing to similar usage in Bereshit 27:40 or Yechezkel 33:26. According to Rashi, Hashem is emphasizing how all were to leave, each tribe with all their hosts. Alternatively: "by their legions" with the verse stressing how the nation was to leave in an orderly fashion, not like fleeing fugitives. Cf. Shadal on Shemot 12:51, who translates: "upon their hosts", suggesting that the phrase refers back to Moshe and Aharon who were in charge of the nation.
(27) It was they who spoke to Paroh, the king of Egypt, to bring out the Children of Israel from the land of Egypt. This is that Moshe and Aharon.
(28) On the day that Hashem spoke to Moshe in the land of Egypt,
(29) Hashem spoke to Moshe saying, "I am Hashem. Speak to Paroh, the king of Egypt, all that I speak to you."
(30) Moshe said before Hashem, "Behold, I am of uncircumcised lips! And how will Paroh listen to me?"How will Paroh listen to me | וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה – Verses 29-30 echo verses 11-12 almost verbatim. This is likely an example of a literary technique known as "resumptive repetition" where a narrative that is interrupted by a parenthetical statement (in this case the genealogy list) resumes the original storyline by repeating the last words before the digression. For further discussion and many other examples, see Resumptive Repetition.