|
Esnoga
Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2013 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2013 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial
Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three
and 1/2 year Lectionary Readings |
Second Year of the Triennial
Reading Cycle |
|
Adar
06, 5773 – Feb 15/16, 2013 |
Fifth
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Conroe & Austin, TX, U.S. Fri. Feb 15 2012 – Candles at 6:01 PM Sat. Feb 16 2012 – Habdalah 6:56 PM |
Brisbane, Australia Fri. Feb 15 2012 – Candles at 6:15 PM Sat. Feb 16 2012 – Habdalah 7:09 PM |
Chattanooga, & Cleveland,
TN, U.S. Fri. Feb 15 2012 – Candles at 6:05 PM Sat. Feb 16 2012 – Habdalah 7:03 PM |
|
Jakarta, Indonesia Fri. Feb 15 2012 – Candles at 5:58 PM Sat. Feb 16 2012 – Habdalah 6:48 PM |
Manila & Cebu,
Philippines Fri. Feb 15 2012 – Candles at 5:42 PM Sat. Feb 16 2012 – Habdalah 6:33 PM |
Miami, FL, U.S. Fri. Feb 15 2012 – Candles at 5:56 PM Sat. Feb 16 2012 – Habdalah 6:49 PM |
|
Olympia, WA, U.S. Fri. Feb 15 2012 – Candles at 5:17 PM Sat. Feb 16 2012 – Habdalah 6:23 PM |
Murray, KY, & Paris, TN. U.S. Fri. Feb 15 2012 – Candles at 5:16 PM Sat. Feb 16 2012 – Habdalah 6:14 PM |
San Antonio, TX, U.S. Fri. Feb 15 2012 – Candles at 6:05 PM Sat. Feb 16 2012 – Habdalah 7:00 PM |
|
Sheboygan
& Manitowoc, WI, US Fri. Feb 15 2012 – Candles at 5:02 PM Sat. Feb 16 2012 – Habdalah 6:05 PM |
Singapore, Singapore Fri. Feb 15 2012 – Candles at 7:03 PM Sat. Feb 16 2012 – Habdalah 7:53 PM |
St. Louis, MO, U.S. Fri. Feb 15 2012 – Candles at 5:20 PM Sat. Feb 16 2012 – Habdalah 6:19 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all who send comments
to the list about the contents and commentary of the weekly Torah Seder and
allied topics.
If you want to subscribe to our list and ensure that you never lose any
of our commentaries, or would like your friends also to receive this
commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all who send comments
to the list about the contents and commentary of the weekly Torah Seder and
allied topics.
If you want to subscribe to our list and ensure that you never lose any
of our commentaries, or would like your friends also to receive this
commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Shabbat:
“UMoshéh Hayáh Roéh” - “And
Moses was shepherding ”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
רֹעֶה
הָיָה
וּמֹשֶׁה |
|
|
|
“UMoshéh Hayáh Roéh” |
Reader 1 – Sh’mot 3:1-5 |
Reader
1 – Sh’mot 4:18-20 |
|
“And Moses
was shepherding” |
Reader 2 – Sh’mot 3:6-10 |
Reader
2 – Sh’mot 4:21-23 |
|
“Y Moisés apacentaba” |
Reader 3 – Sh’mot 3:11-15 |
Reader
3 – Sh’mot 4:24-26 |
|
Shemot (Ex.) 3:1 – 4:17 |
Reader 4 – Sh’mot 3:16-22 |
|
|
Ashlamatah: Is. 40:11-18, 21-22 |
Reader 5 – Sh’mot 4:1-5 |
|
|
|
Reader 6 – Sh’mot 4:6-9 |
Reader
1 – Sh’mot 4:18-20 |
|
Psalm 43:1-5 |
Reader 7 – Sh’mot 4:10-17 |
Reader
2 – Sh’mot 4:21-23 |
|
N.C.: Mk 5:1-20; Lk 8:26-39; Acts 11:27-30 |
Maftir – Sh’mot 4:15-17 |
Reader
3 – Sh’mot 4:24-26 |
|
Is. 40:11-18, 21-22 |
|
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Rashi
& Targum Pseudo Jonathan
for: Sh’mot (Ex.) 3:1 – 4:17
|
Rashi |
Targum Pseudo-Jonathan |
|
1. Moses
was pasturing the flocks of Jethro, his father in law, the chief of Midian,
and he led the flocks after the free pastureland, and he came to the mountain
of God, to Horeb. |
1. But Mosheh was
keeping the flock of Jethro his father-in-law, the rabbi of Midian; and he
had led the flock to a pleasant place of pasturage which is behind the
desert, and had come to the mountain on which was revealed the glory of the
LORD, even Horeb. |
|
2. An angel of the
Lord appeared to him in a flame of fire from within the thorn bush, and
behold, the thorn bush was burning with fire, but the thorn bush was not
being consumed. |
2. And Zagnugael,
the angel of the LORD, appeared to him in a fame of fire in the midst of the
bush. And he gazed, and, behold, the bush burned with fire, yet the bush was
neither burned nor consumed with fire. JERUSALEM: And he
looked, and, behold, the bush burned with fire, yet remained in freshness,
(or, was moist), neither was it consumed. |
|
3. So Moses said,
"Let me turn now and see this great spectacle why does the thorn bush
not burn up?" |
3, And Mosheh said,
I will turn aside now and consider this great sight, why the bush is not
burned. JERUSALEM: I will
look at this great sight, wherefore the bush is refreshed and not burned. |
|
4. The Lord saw that
he had turned to see, and God called to him from within the thorn bush, and
He said, "Moses, Moses!" And he said, "Here I am!" |
4. And when it was
seen before the LORD that he turned to look, the LORD called to him from the
midst of the bush and said, Mosheh, Mosheh! And he said, Behold me. |
|
5. And He said,
"Do not draw near here. Take your shoes off your feet, because the place
upon which you stand is holy soil." |
5. And He said,
Approach not hither, take the shoes from your feet, for the place on which you
stand is a holy place; and upon it you are to receive the Law, to teach it to
the sons of Israel. |
|
6. And He said,
"I am the God of your father, the God of Abraham, the God of Isaac, and
the God of Jacob." And Moses hid his face because he was afraid to look
toward God. |
6. And He said, I am
the God of your father, the God of Abraham, the God of Yitschaq, and the God
of Ya’aqob. And Mosheh covered his face; for he was afraid to look upon the
height of the glory of the Shekinah of the LORD. |
|
7. And the Lord
said, "I have surely seen the affliction of My people who are in Egypt,
and I have heard their cry because of their slave drivers, for I know their
pains. |
7. And He said, The
oppression of My people who are in Mizraim is verily manifest before Me, and
heard before Me is their cry on account of them who hold them in bondage; for
their affliction is known before Me. |
|
8. I have descended
to rescue them from the hand[s] of the Egyptians and to bring them up from
that land, to a good and spacious land, to a land flowing with milk and
honey, to the place of the Canaanites, the Hittites, the Amorites, the
Perizzites, the Hivvites, and the Jebusites. |
8. And I have
revealed Myself to you this day, that by My Word they may be delivered from
the hand of the Mizraee, to bring them up out of the unclean land, unto a
good land, and large in its boundaries, a land yielding milk and honey, unto
the place where dwell the Kenaanaee, and the Hittaee, and the Amoraee, and
the Pherizaee, and the Hivaee, and the Jebusaee. |
|
9. And now, behold,
the cry of the children of Israel has come to Me, and I have also seen the
oppression that the Egyptians are oppressing them. |
9. And now, behold,
the cry of the sons of Israel comes up before Me, and the bruising of the
Mizraee wherewith they bruise them is also revealed before Me. |
|
10. So now come, and
I will send you to Pharaoh, and take My people, the children of Israel, out
of Egypt." |
10. And now, come,
and I will send you unto Pharoh, and you will bring forth My people, the sons
of Israel, out of Mizraim. |
|
11. But Moses said
to God, "Who am I that I should go to Pharaoh, and that I should take
the children of Israel out of Egypt?" |
11. And Mosheh said
before the LORD, Who am I, that I should go to Pharoh, and bring forth the
sons of Israel out of Mizraim? |
|
12. And He said,
"For I will be with you, and this is the sign for you that it was I Who
sent you. When you take the people out of Egypt, you will worship God on this
mountain." |
12. But He said, Therefore
My Word will be for your help; and this will be the sign to you that I have
sent you: when you have, brought the people forth from Mizraim, you will
worship before the LORD, because you will have received the Law upon this
mountain. |
|
13. And Moses said
to God, "Behold I come to the children of Israel, and I 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?" |
13. And Mosheh said
before the LORD, Behold, I will go to the sons of Israel, and say to them,
The LORD God of your fathers has sent me to you: and they will say to me,
What is His Name? What will I say to them? |
|
14. God
said to Moses, "Ehyeh asher ehyeh (I will be what I will
be)," and He said, "So shall you say to the children of
Israel, 'Ehyeh (I will be) has sent me to you.'"
|
14. And the LORD
said unto Mosheh, He who spoke, and the world was; who spoke, and all things
were. And He said, This you will say to the sons of Israel, I AM HE WHO IS, AND WHO WILL BE, has sent me unto you. JERUSALEM: And the
Word of the LORD said to Mosheh, He who spoke to the world, “Be,” and it was;
and who will speak to it, “Be,” and it will be.
And He said, Thus will you speak to the sons of Israel, EHEYEH has sent
me unto you. |
|
15. And God said
further to Moses, "So shall you say to the children of Israel, 'The Lord
God of your forefathers, the God of Abraham, the God of Isaac, and the God of
Jacob, has sent me to you.' This is My name forever, and this is how I should
be mentioned in every generation. |
15. And the LORD said
again unto Mosheh, Thus will you speak to the sons of Israel, The God of your
fathers, the God of Abraham, the God of Yitschaq, and the God of Ya’aqob, has
sent me unto you. This is His Name forever, and this is His Memorial to every
generation and generation. |
|
16. Go and assemble
the elders of Israel, and say to them, 'The Lord God of your forefathers has
appeared to me, the God of Abraham, Isaac, and Jacob, saying, "I have surely remembered you and what is
being done to you in Egypt." ' |
16. Go, and assemble
the elders of Israel, and say to them, The LORD God of your fathers has
appeared unto me, the God of Abraham, Yitschaq, and Ya’aqob, saying, Remembering, I have remembered you, and the
injury that is done to you in Mizraim; |
|
17. And I said, 'I
will bring you up out of the affliction of Egypt, to the land of the
Canaanites, the Hittites, the Amorites, the Perizzites, the Hivvites, and the
Jebusites, to a land flowing with milk and honey.' |
17. and I have said
in My Word, I will bring you up out from the oppression of the Mizraee into
the land of the Kenaanaee, and Hittaee, and Amoraee, and Pherizaee, and
Hivaee, and Jebusaee, to the land that yields milk and honey. |
|
18. And they will
hearken to your voice, and you shall come, you and the elders of Israel, to
the king of Egypt, and you shall say to him, 'The Lord God of the Hebrews has
happened upon us, and now, let us go for a three days' journey in the desert
and offer up sacrifices to the Lord, our God.' |
18. And they will
hearken to you: and you and the elders of Israel will go to the king of
Mizraim and say to him, The LORD God of the Jehudaee has called us; and now
let us go a journey of three days into the wilderness, to sacrifice before
the LORD our God. |
|
19. However, I know
that the king of Egypt will not permit you to go, except through a mighty
hand. |
19. But it is
manifest before Me that the king of Mizraim will not let you go, (no,) not
from fear of Him who is Mighty, until that by My Word he will have been punished
with evil plagues. |
|
20. And I will
stretch forth My hand and smite the Egyptians with all My miracles that I
will wreak in their midst, and afterwards he will send you out. |
20. And you will be
hindered there until I have sent forth the stroke of My power, and have
smitten the Mizraee with all My wonders, that I will do among them; and
afterward he will release you. |
|
21. And I will put
this people's favor in the eyes of the Egyptians, and it will come to pass
that when you go, you will not go empty handed. |
21. And I will give
this people grace in the eyes of the Mizraee; and it will be that when you go
free from there, you will not go empty. |
|
22. Each woman shall
borrow from her neighbor and from
the dweller in her house silver and gold objects and garments, and you shall
put [them] on your sons and on your daughters, and you shall empty out
Egypt." |
22. But a woman will
ask of her neighbour, and from those next to the
wall of her house, vessels of silver, and vessels of gold, and vestments; and
you will set them as crowns upon your sons and your daughters, and make the
Mizraee empty. JERUSALEM: Fellow resident. |
|
|
|
|
1. Moses
answered and said, "Behold they will not believe me, and they will not
heed my voice, but they will say, 'The Lord has not appeared to you.' " |
1. And Mosheh
answered and said, But, behold, they will not believe me, nor hearken to me;
for they will say, The LORD has not appeared to you. |
|
2. And the Lord said
to him, "What is this in your hand?" And he said, "A
staff." |
2. And the LORD said
to him, What is that in your hand? And he said, The rod. |
|
3. And He said,
"Cast it to the ground," and he cast it to the ground, and it
became a serpent, and Moses fled from before it. |
3. And He said, Cast
it on the ground; and he cast it to the ground, and it became a serpent; and
Mosheh fled from before it. JERUSALEM: And He
said, Cast it on the ground; and he cast it on the ground. |
|
4. And the Lord said
to Moses, "Stretch forth your hand and take hold of its tail." So
Moses stretched forth his hand and grasped it, and it became a staff in his
hand. |
4. And the LORD said
to Mosheh, Stretch forth your hand and seize (it) by its tail. And he
stretched forth his hand and grasped it, and it became the rod in his hand: JERUSALEM: And grasp
the place of its tail. |
|
5. "In order
that they believe that the Lord, the God of their forefathers, has appeared
to you, the God of Abraham, the God of Isaac, and the God of Jacob." |
5. In order that
they may believe that the LORD God of their fathers, the God of Abraham, the
God of Yitschaq, and the God of Ya’aqob, has revealed Himself to you. |
|
6. And the Lord said
further to him, "Now put your hand into your bosom," and he put his
hand into his bosom, and he took it out, and behold, his hand was leprous
like snow. |
6. And the LORD said
to him again, Put now your hand within your breast (Choba); and he put it
within his breast, and withdrew it, and, behold, his hand was leprous, it was
white as snow. |
|
7. And he said,
"Put your hand back into your bosom," and he put his hand back into
his bosom, and [when] he took it out of his bosom, it had become again like
[the rest of] his flesh. |
7. And He said,
Return your hand into your bosom (Aitaph); and he returned his hand to his
breast, and withdrew it from his breast, and it had become clean as his
flesh. JERUSALEM: Put now your
hand into your breast, and he put his hand within his breast. |
|
8. "And it will
come to pass, that if they do not believe you, and they do not heed the voice
of the first sign, they will believe the voice of the last sign. |
8. - - - |
|
9. And it will come
to pass, if they do not believe either of these two signs, and they do not
heed your voice, you shall take of the water of the Nile and spill it upon
the dry land, and the water that you take from the Nile will become blood on
the dry land." |
9. And if they
believe not these two signs, nor receive from you, you will take of the water
of the river and pour it on the ground, and the water that you will take from
the river will become blood upon the ground. JERUSALEM: And if
they believe not these two signs, nor receive from you, you will take of the
water of the river and pour it on the ground, and the water that you will
take from the river will become blood upon the ground. |
|
10. Moses said to
the Lord, "I beseech You, O Lord. I am not a man of words, neither from
yesterday nor from the day before yesterday, nor from the time You have
spoken to Your servant, for I am heavy of mouth and heavy of tongue." |
10. And Mosheh said
before the LORD, O LORD, I pray: I am not a man of words, nor ever have been
before that You did speak with Your servant; for I am of a staggering* mouth
and staggering speech. *Or, lame JERUSALEM: And
Mosheh said before the LORD, O LORD, I pray: I am not a man of words, nor
ever have been before that You did speak with Your servant; for I am of a
staggering mouth and staggering speech. (For of a staggering mouth and
difficult speech am I.) |
|
11. But the Lord
said to him, "Who gave man a mouth, or who makes [one] dumb or deaf or
seeing or blind? Is it not I, the Lord? |
11. And the LORD
said, Who is he who first put the language of the mouth into the mouth of
man? or who has appointed the dumb or the deaf, the open-seeing or the blind,
but I the LORD? |
|
12. So now, go! I
will be with your mouth, and I will instruct you what you shall speak." |
12. And now go, and
I by My Word will be with the speaking of your mouth, and will teach you what
you will say. |
|
13. But he said, "I beseech You, O Lord, send now
[Your message] with whom You would send." |
13. And he said, I pray for mercy before the LORD. Send now
Your sending by the hand of Phinehas, by whom it is to be sent at the end of
the days. JERUSALEM:
Send now by the hand of him by whom it is opportune to send. |
|
14. And the Lord's wrath was kindled against Moses,
and He said, "Is there not Aaron your brother, the Levite? I know that
he will surely speak, and behold, he is coming forth toward you, and when he
sees you, he will rejoice in his heart. |
14. And the anger of the LORD was kindled against Mosheh,
and He said, Is it not manifest before Me that Aharon your brother speaking
can speak? And, behold, also, he comes forth to meet you, and will see you
and rejoice in his heart. |
|
15. You shall speak
to him, and you shall put the words into his mouth, and I will be with your
mouth and with his mouth, and I will instruct you [both] what you shall do. |
15. And you will
speak with him, and put the matter in his mouth, and My Word will be with the
word of your mouth, and with the word of his mouth, and I will instruct you
what you are to do. |
|
16. And he will
speak for you to the people, and it will be that he will be your speaker, and
you will be his leader. |
16, And he will
speak for you with the people, and be to you an interpreter, and you to him
the principal, seeking instruction from before the LORD. JERUSALEM: He will
be to you an interpreter, and you to him one inquiring instruction from
before the LORD. |
|
17. And you shall
take this staff in your hand, with which you shall perform the signs." |
17. And this rod
take you in your hand to work therewith the signs. |
|
|
|
Summary of the Torah Seder – Sh’mot
(Ex.) 3:1 – 4:17
·
The Call of Moses – Exodus 3:1-10
·
Moses’ First difficulty: He is
Unsuited for His Mission – Exodus 3:11-12
·
Moses’ Second Difficulty: The Name
of G-d – Exodus 3:13-22
·
Moses’ Third Difficulty: The
Israelites May Not Believe His Message of Freedom – Exodus 4:1-9
·
Moses Still Hesitates: He Is Not
Eloquent – Exodus 4:10-17
Welcome
to the World of P’shat Exegesis
In order to understand
the finished work of the P’shat mode of interpretation of the Torah, one needs
to take into account that the P’shat is intended to produce a catechetical
output, whereby a question/s is/are raised and an answer/a is/are given using
the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew
Grammar and Hebrew expression.
The Seven Hermeneutic
Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a
minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori.
2. Gezerah shavah: Argument from
analogy. Biblical passages containing synonyms or homonyms are subject, however
much they differ in other respects, to identical definitions and applications.
3. Binyan ab mi-katub
eḥad:
Application of a provision found in one passage only to passages which are
related to the first in content but do not contain the provision in question.
4. Binyan ab mi-shene
ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5. Kelal u-Peraṭ
and Peraṭ u-kelal:
Definition of the general by the particular, and of the particular by the
general.
6. Ka-yoẓe bo
mi-maḳom aḥer:
Similarity in content to another Scriptural passage.
7. Dabar ha-lamed
me-'inyano:
Interpretation deduced from the context.
Reading Assignment:
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IV: Israel in Egypt
By:
Rabbi Yaaqov Culi, Translated by: Rabbi Aryeh Kaplan
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
4 – “Israel in Egypt,” pp. 74-110
Rashi’s
Commentary for: Shemot (Exodus) 3:1 –
4:17
Chapter
3
1 after the free pastureland to distance
himself from [the possibility of] theft, so that they [the flocks] would not
pasture in others’ fields.-[from Exodus Rabbah 2:3]
to
the mountain of God [Mount Horeb is called “the mountain of God”] in view
of the [events of the] future.
2 in a flame of fire Heb. בִּלַבַּתאֵשׁ, in a flame of (שַׁלְהֶבֶת) fire, the heart (לִבּוֹ) of fire, like “the heart (לֵב) of the heavens” (Deut. 4:11), “in the heart (בְּלֵב) of the terebinth” (II Sam. 18:14). Do not wonder about the tav
[in לִבַּת], for we have [an instance] similar to this: How degenerate is
your heart (לִבָּתֵךְ)(Ezek. 16:30).
from
within the thorn bush But not from any other tree, because of “I am with
him in distress” (Ps. 91:15).-[from Tanchuma, Shemoth 14]
being
consumed Heb. אֻכַָּל, consumed, like “with which no work has been done (עֻבַּד)”; (Deut. 21:3), “whence he had been taken (לֻקַח)”(Gen. 3:23).
3 Let me turn now Let me turn away from
here to draw near to there.
5 Take your shoes off Heb. שַׁל, pull off and remove, similar to: “and the iron [axehead] will
slip off (וְנָשַׁל)” (Deut. 19:5), “for your olive tree will drop (יִשַַּׁל)” [its fruit] (Deut. 28:40).
is
holy soil [Lit., it is holy soil.] The place.
7 for I know their pains This is similar
to: “and God knew” (Exod. 2:25). That is to say: for I set My heart to
contemplate and to know their pains, and I have not hidden My eyes, neither
will I block My ears from their cry.
10 So now come, and I will send you, etc.
And if you ask of what help will this be?
and
take My people…out Your words will help, and you will take them out of
there.
11 Who am I Of what importance am I that I
should speak with kings?
and
that I should take the children of Israel out And even if I am of
importance, what merit do the Israelites have that a miracle should be wrought
for them, and I should take them out of Egypt?
12 And He said, “For I will be with you…”
He [God] answered his former [question] first, and his latter [question] last.
[Concerning] what you said, “Who am I that I should go to Pharaoh?” This
[mission] is not yours but Mine, “for I will be with you.” And this vision
which you have seen in the thorn bush,
is
the sign for you that it was I Who sent you And that you will succeed in
My mission and that I am able to save you. Just as you saw the thorn bush
performing My mission and not being harmed, so will you go on My mission and
not be harmed. [Concerning] what you asked, “what merit do the Israelites have
that they should go out of Egypt?” I have a great thing [dependent] on this
Exodus, for at the end of three months from their Exodus from Egypt they are
destined to receive the Torah on this mountain. Another explanation:
For
I will be with you, and this [namely] that you will succeed in your mission [on
which I am sending you]
is
the sign for you for another promise, which I promise you, [namely,] that
when you take them out of Egypt, you will serve God on this mountain, for you
will receive the Torah on it, and that is the merit that will stand up for
Israel. Similar to this expression [where a future event serves as a sign for a
still more distant event], we find: “And this shall be the sign (הָאוֹת) for you, this year you shall eat what grows by itself, etc.”
(Isa. 37:30, II Kings 19:29). Sennacherib’s downfall will be a sign for you
regarding another promise, [i.e.,] that your land is desolate of fruit, and I
will bless what grows by itself.
14 “Ehyeh asher ehyeh (I will be what I will
be)” “I will be” with them in this predicament “what I will be” with them
in their subjugation by other kingdoms. He [Moses] said before Him, “O Lord of
the universe! Why should I mention to them another trouble? They have enough
[problems] with this one.” He said to him, “You have spoken well. So shall you
say, etc.”- [from Ber. 9b] (Not that Moses, God forbid, outsmarted God, but he
did not understand what God meant, because originally, when God said, “I will
be what I will be,” He told this to Moses alone, and He did not mean that he
should tell it to Israel. That is the meaning of “You have spoken well,” for
that was My original intention, that you should not tell such things to the
children of Israel, only “So shall you say to the children of Israel,” ‘Ehyeh
[I will be] has sent me.’” From tractate Berachoth this appears to be the
correct interpretation. Give this matter your deliberation.) [Annotation to
Rashi] [There appears to be no indication of this interpretation in tractate
Berachoth.]
15 This is My name forever Heb. לְעֽלָם [It is spelled] without a vav, meaning: conceal it [God’s name]
תהַעֲלִימֵהוּ [so] that it should not be read as it is written.-[from Pes.
50a] Since the “vav” of (לְעֽלָ
ם) is missing, we are to understand
it as לְעַלֵּם, to conceal, meaning that the pronunciation of the way God’s
name is written ו-ה)
(י-ה- is to be concealed.-[from Pes.
50a.]
and
this is how I should be mentioned - He [God] taught him [Moses] how it was to be read,
and so does David say, “O Lord, Your name is forever; O Lord, the mention of
Your name is for every generation” (Ps. 135:14).-[from Pes. 50a]
16 the elders of Israel Those devoted to
study, for if you say [that it means] ordinary elderly men, how was it possible
for him to gather [all] the elderly men of [a nation of] six hundred thousand?
[from Yoma 28b]
18 And they will hearken to your voice As
soon as you say this expression [“I have surely remembered you...," פָּקֽד
פָּקַדְתִּי
אֶתְכֶם] to them, they will hearken to your voice, for this password
was transmitted to them from Jacob and from Joseph, that with this expression
they will be redeemed. Jacob said to them, “and God will surely remember (פָּקֽד
יִפְקֽד) you (Gen. 50:24). Joseph said to them, “God will surely
remember (פָּקֽד
יִפְקֽד) you” (Gen. 50:25).- [from Exod. Rabbah 3:11]
(God
of the Hebrews Heb. הָעִבְרִיִיםThe
“yud” is superfluous. It alludes to the ten plagues.- [From an old Rashi])
has
happened upon us Heb. נִקְרָה, an expression of an occurrence (מִקְרֶה), and similarly, “God happened (וַיִקָר)” (Num. 23:4), “and I will be met by Him there (וְאָנֽכִי
אִקָרֵה כּֽה)” (Num. 23:15).
19 the king of Egypt will not permit you to go
if I do not show him My mighty hand; i.e., as long as I do not show him My
mighty hand, he will not let you go.
will
not permit Heb. לֽא-יִתֵּן, [lit., will not give. In this case, however, Onkelos renders:]
א
יִֽשְבּוֽק, will not permit, similar to “Therefore, I did not let you (לֽא-נְתַתִּיךָ)” (Gen. 20:6); but God did not let him (וְלֽא-נְתָנוֹ) harm me” (Gen. 31:7), but they all are expressions of giving.
[They are basically expressions of giving, in these cases, giving permission.]
Others explain וְלֽא
בְּיָד
חֲזָקָה - and not because his hand is mighty, for as soon as I stretch
forth My hand and smite the Egyptians, etc.” The Targum renders it: “and not
because his strength is mighty.” This was told to me in the name of Rabbi Jacob
the son of Rabbi Menachem.
22 and from the dweller in her house From
the one who lives with her in the same house.
and
you shall empty out Heb. וְנִצַּלְתֶּם, as the Targum renders: וּתְרוּקְנוּן, and you shall empty out. And likewise, and they emptied out (וַיְנצלוּ) Egypt (Exod. 12: 36); “and the children of Israel stripped
themselves (וַיִתְנַצְלוּ) of their ornaments” (Exod. 33:6). Hence, the nun is a root
letter. Menachem, however, classified it in the classification of the “tzaddi”
(Machbereth Menachem p. 149) with “Thus, God separated (וַיַצֵל) your father’s livestock” (Gen. 31: 9); “that God separated (הִצִיל) from our father” (Gen. 31:16). His words are, however,
incorrect, because if the “nun” were not part of the root, since it is
vowelized with a “chirik”, the word would not be used in the active sense for
the second person masculine plural, but in the passive form for the second
person masculine plural, similar to: “and you shall be uprooted (וְנִסַּחְתֶּם) from the land” (Deut. 28:63); “and you shall be delivered (וְנִתַתֶּם) into the hand of the enemy” (Lev. 26:25); “and you will be
beaten (וְנִגַּפְתֶּם) before your enemies” (Lev. 26:17); “and you will be melted (וְנִתַּכְתֶּם) in its midst” (Ezek. 22:21); and say, ‘We are saved (נִצַלְנוּ)’ ” (Jer. 7:10), a passive expression in the first person
plural. Every “nun” that is sometimes in the root and [sometimes] is missing,
like the “nun” of נוֹגֵף (beats), נוֹשֵׂא (carries), נוֹתֵן (gives), נוֹשֵׁךְ (bites), when it is used in the active second person plural, is
vowelized with a vocalized “schwa,” e.g., “and you shall carry (וּנְשָׂאתֶם) your father” (Gen. 45:19); “and you shall give (וּנְמַלְתֶּם) them” (Num. 32:29); “And you shall circumcise (וּנְתַתֶּם) the flesh of your foreskin” (Gen. 17:11). Therefore, I say that
this [nun], which is vowelized with a “chirik”, is part of the root, and the
noun is נִצּוּל, which is a heavy expression [with a “dagesh” in the second
letter], like דִבּוּר (speech), כִּפּוּר (atonement), לִמוּד (teaching), and when one speaks in the second person plural, it
(the first root letter of the verb) is vowelized with a “chirik”, like: “And
you shall speak (וְדִבַּרְתֶּם) to the rock” (Num. 20:8); “and expiate (וְכִפַּרְתֶּם) the House” (Ezek. 45:20); “And you shall teach (וְלִמַּדְתֶּם) them to your sons” (Deut. 11:19).
Chapter
4
2 “What is this in your hand?” Heb. מַזֶּה, [an unusual spelling. Its usual spelling is מַה זֶה in two words.] It is written as one word to imply the meaning:
From this (מִזֶה) in your hand you are liable to be stricken because you have
suspected innocent people (Exod. Rabbah 3:12). Its simple meaning is [that God
is talking to Moses] as a person who says to his friend, “Do you admit that
this before you is a stone?” He answers him, “Yes.” “Well, I will make it into
a tree.”
3 and it became a serpent- [This was how]
He hinted to him [Moses] that he had spoken ill of Israel (by saying, “They
will not believe me,”) and he had adopted the art of the serpent.-[from Exod.
Rabbah 3:12]
4 and grasped it- Heb. וַיַּחֲזִיק
בּוֹ. This is an expression of taking
hold, and there are many such words in Scripture, e.g., “and the men took hold (וַיַּחֲזִיקוּ) of his hand” (Gen. 19:16); “and she grabbed (וְהֶחֱזִיקָה) his private parts” (Deut. 25:11); “and I took hold (וְהֶחֱזַקְתִּי) of his jaw” (I Sam. 17:35). Every expression of חִזוּק attached to a “beth” denotes taking hold.
6 leprous like snow צָרַעַת is usually white, [as it is written]: “And if it is a white
spot” (Lev. 13:4). With this sign too, He intimated that he [Moses] had spoken
ill, by saying, “They will not believe me.” Therefore, He struck him with
zara’ath, just as Miriam was stricken with zara’ath for slander.-[from Exod.
Rabbah 3:13]
7 and [when] he took it out of his bosom-From
here, [we learn] that the Divine measure of good comes quicker than the measure
of retribution, for in the first instance [verse 6] it does not say, from his
bosom.-[from Shab. 97a, Exod. Rabbah 3:13]
8 they will believe the voice of the last
sign When you tell them, “Because of you I was stricken, because I spoke
ill of you,” they will believe you, for they have already learned that those
who trespass against them are stricken with plagues, such as Pharaoh and
Abimelech, [who were punished] because of Sarah.
9 you shall take of the water of the Nile
He hinted to them that with the first plague He exacts retribution upon their
deities. (This means that when the Holy One, blessed be He, exacts retribution
upon the nations, He first exacts retribution upon their deities, for they [the
Egyptians] worshipped the Nile, which afforded them sustenance, and He turned them
[the deities, i.e., the Nile] into blood. [From an old Rashi])
and
the water...will become The word וְהָיוּ, will become, appears twice. [The verse means literally: And
will be (וְהָיוּ), meaning that the water that you will take from the Nile will
become (וְהָיוּ) blood on dry land.] It seems to me that if it said: “And will
be (וְהָיוּ) the water that you will take from the Nile will become (וְהָיוּ) blood on dry land,” I understand [that it means] that in his
hand it would turn into blood, and also when it descended to earth, it would
remain as it is. But now it [the text] teaches us that it would not become
blood until on dry land.
10 neither from yesterday, etc. We learn
[from this] that for a full seven days the Holy One, blessed be He, was
enticing Moses in the thorn bush to go on His mission: “from yesterday,” “from
the day before yesterday,” “from the time You have spoken”; thus there are three
[days], and the three times גַּם [is mentioned] are inclusive words, adding up to six, and he
was presently in the seventh day when he further said to Him, “Send now with
whom You would send” (verse 13), until He became angry (verse 14) and
complained about him. All this [reluctance] was because he [Moses] did not want
to accept a position higher than his brother Aaron, who was his senior and was
a prophet, as it is said: “Did I appear to the house of your father when they
were in Egypt?” (I Sam. 2:27); [“your father” means Aaron. Similarly,] “and
made Myself known to them in the land of Egypt” (Ezek. 20:5); “And I said to
them, ‘Every man cast away the despicable idols from before his eyes’” (Ezek.
20:7), and that prophecy was said to Aaron.-[from Exod. Rabbah 3:16]
heavy
of mouth-I speak with difficulty, and in old French, it is
balbu, stammerer.
11 Who gave man a mouth-Who taught you to
speak when you were being judged before Pharaoh concerning the Egyptian [you
killed]?
or
who makes [one] dumb- Who made Pharaoh dumb, that he did not exert any
effort [to issue his] command to kill you? And [who made] his servants deaf, so
that they did not hear his commandment concerning you? And who made the
executioners blind, that they did not see when you fled from the
[executioner’s] platform and escaped?-[from Tanchuma, Shemoth 10]
Is
it not I-Whose name is the Lord (י-ה-ו-ה), [Who] has done all this.
13 with whom You would send-With whom You
are accustomed to sending, and this is Aaron. Another explanation: With someone
else, with whom You wish to send, for I am not destined to bring them into the
land [of Israel] and to be their redeemer in the future. You have many
messengers.
14 wrath was kindled- Rabbi Joshua ben
Korchah says: In every [instance that God’s] kindling anger [is mentioned,
i.e., that God’s anger was sparked] in the Torah, it is stated [that there was]
a consequence [i.e., it was followed by a punishment]. In this [instance,
however,] no consequence is stated, and we do not find that a punishment came
[to Moses] after this kindling of anger. Rabbi Jose said to him, “Here too you
can see a consequence is stated: [namely in the question] ‘Is there not Aaron
your brother, the Levite,’ who was destined to be a Levite and not a priest
[kohen]. I had said that the priesthood would emanate from you, henceforth it
will not be so, but he [Aaron] will be a priest and you the Levite, as it is
said: ‘But as for Moses, the man of God—his sons were to be called in the tribe
of Levi’ (I Chron. 23:14).”-[from Zev. 102a]
and
behold, he is coming forth toward you when you go to Egypt.
and
when he sees you, he will rejoice in his heart Not as
you think, that he will resent your attaining a high position. Because of this
[Aaron’s goodness and humility], Aaron merited the ornament of the breastplate,
which is placed over the heart (Exod. 28: 29).-[from Exod. Rabbah 3:17]
16 And he will speak for you Heb לְךָ On your behalf he will speak to the people. This proves that
every instance of לָכֶם, לְךָ, לִי, לוֹ and לָהֶם used in conjunction with דִבּוּר, speech, all denote “on behalf of.”
will
be your speaker lit., your mouth. [He will be] your interpreter,
because you have a speech impediment.-[from targumim]
leader-Heb. לֵאלֽהִים, as a master and as a prince.
Welcome to the
World of Remes Exegesis
Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of
the Torah and for making halakic deductions from it. They are, strictly
speaking, mere amplifications of the seven Rules of Hillel, and are collected in
the Baraita of R. Ishmael, forming the
introduction to the Sifra and reading a follows:
Rules seven to eleven are formed by a subdivision of
the fifth rule of Hillel; rule twelve corresponds to the seventh rule of
Hillel, but is amplified in certain particulars; rule thirteen does not occur
in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by
Ishmael. With regard to the rules and their application in general. These rules
are found also on the morning prayers of any Jewish Orthodox Siddur.
Ramban’s Commentary
for: Shemot (Exodus) 3:1 –
4:17
3:2
AND THE ANGEL OF THE ETERNAL APPEARED UNTO HIM IN A FLAME OF FIRE. Because Scripture
originally states, And the angel of the
Eternal appeared, and then it goes on to say, And when the Eternal saw that he turned aside to see, G-d called unto
him,[1]
Rabbi Abraham ibn Ezra explained that elohim
mentioned here [in the second verse] is the angel mentioned [in the first], as
in the verse, For I have seen 'elohim'
face to face.[2] The expression, I am the G-d of your father,[3]
is a case of the deputy speaking in the name of Him Who sent him.[4]
But this is not correct. Moses the greatest in prophecy, would not have hidden
his face from an angel [as is related in Verse 6].
Our Rabbis have said
in Beresheet Rabbah:[5]
"Angel. This refers to the angel
Michael. Wherever Rabbi Yosei Ha'aruch[6]
was seen, people would say, ‘There is Rabbenu Hakadosh.’ Similarly, wherever
the angel Michael appears, there is also present the Glory of the Divine
Presence." The Rabbis intended to say that at first, the angel Michael
appeared to Moses, and there was also the Glory of the Divine Presence, but
Moses did not see the Glory, as he had not duly prepared his mind for prophecy.
When he duly prepared his heart for it and he turned aside to see, then the
vision of the Divine Presence revealed itself to him, and G-d called unto him out
of the midst of the bush.[7]
AND,
BEHOLD, THE BUSH “BO'EIR” (BURNED) WITH FIRE. [The word bo'eir] has the same meaning as doleik
(burning),[8]
i.e., [the bush] was in the midst of a burning fire, and it is like the verse, and the fathers 'm'va'arim' the fire,[9]
meaning, "kindling" and burning the wood with fire. But the
expression, why the bush is not 'yiv'ar'?[10]
means, "why is it not consumed and wasted?" Similarly, As flax that was 'ba'aru' with fire[11]
means "consumed." And so is the opinion of Onkelos, who translated
the first [bo'eir] as bo'eir (burning), and the second one [yiv'ar] as mitokad, [the Aramaic word for "consumed"]. It may be
that yiv'ar has the same meaning as
in the verses, 'Uvi'arta' (So will you
put away) the evil from the midst of you;[12]
Then a man uses it 'l'va'eir' (for
fodder).[13]
Such is the style of the Sacred Language to use [one term in the same instance
with two different meanings], as in the verse: They rode on thirty 'ayarim' (ass colts) and they had thirty 'ayarim'
(cities).[14]
5.
APPROACH NOT HITHER.
Moses had not yet reached the highest degree of prophecy, for at Mount Sinai he
drew near unto the thick darkness where G-d was.[15]
This also accounts for the hiding of his face [in this instance], for he had
not yet reached that high [degree of prophecy of] which it was said of Moses, and the similitude of the Eternal does he
behold.[16]
FOR
THE PLACE WHEREON YOU STAND IS HOLY GROUND. Even though Moses was far from
the bush, the angel warned him [not to approach], for the whole mountain became
sanctified when the Divine Presence came down upon the mountain-top, just as it
did at the time of the Giving of the Torah.[17]
Now Moses was on the mountain for he had ascended thereto, as it is said, and he came to the mountain of G-d, unto
Horeb,[18]
and the bush was on the top of the mountain.[19]
Thus the entire site became holy and therefore the wearing of sandals was
forbidden. A similar case is found in Joshua.[20]
Likewise, the priests ministered in the Sanctuary only while barefoot.
6.
I AM THE G-D OF YOUR FATHER. In accordance with the plain meaning of Scripture,
this is equivalent to saying, "the G-d of your fathers." However, He
mentions the singular instead of the plural, for the intent is "the G-d of
each one of your ancestors," since people refer to all ancestors as fathers.
Similarly: the G-d of your father;[21]
this is my G-d, and I will glorify Him;
my father's G-d, and I will exalt Him,[22]
meaning "the G-d of my fathers."
Rabbi Abraham ibn Ezra
said [that the word "father" in the phrase], the G-d of my father, refers to Abraham since he was the first who
began to call upon the name of the Eternal.[23]
After that, He mentioned Abraham by name and then joined the rest of the
patriarchs to him.[24]
In the opinion of our Rabbis,[25]
["father" in the phrase] The
G-d of your father, means Amram. This is just as if He had said, "I am
your G-d," [i.e., Moses' G-d], but He desired to associate His Name with
that of a righteous/generous man who had already died - [namely, Amram] rather
than with that of one yet alive, [i.e., Moses].[26]
After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of
Jacob, meaning that He is the G-d of all Israel.
The reason for His
mentioning "the G-d of"
with each one [of the patriarchs] instead of saying "the G-d of Abraham,
Isaac, and Jacob" is that He referred to His Name and His memorial,[27]
[thus alluding to the special attributes by which He was associated with each
of the patriarchs],[28]
blessed and magnified be He. I will explain yet more on this point in the
chapter.[29]
7.
AND THE ETERNAL SAID.
Scripture mentions Him in the attribute of mercy since it is in connection with
His compassion for the people [in bondage], even though the entire chapter
mentions Him by the name of Elohim (G-d), [a name signifying the attribute of
justice].
8.
AND I AM COME DOWN TO DELIVER THEM. That is, "for I have
revealed Myself in fire on this mountain." This has the same meaning as in
the verses: And the Eternal came down
upon Mount Sinai;[30]
Because the Eternal descended upon it in
fire.[31]
It may be that [the expression come down
has the same meaning here] as in the verse, I
will go down now, and see whether they have done altogether according to the
cry of it, which is come unto Me.[32]
I have already explained its secret there.
UNTO
A GOOD AND LARGE LAND, UNTO A LAND FLOWING WITH MILK AND HONEY; UNTO THE PLACE
OF THE CANAANITE, AND THE HITTITE, AND THE AMORITE, AND THE PERIZZITE, AND THE
HIVITE, AND THE JEBUSITE.
He mentions here six nations and omits the seventh.[33]
Perhaps this was because his land was not flowing
with milk and honey as were these [lands of the six nations mentioned].
Similarly, He mentions these six only in the verse, For Mine angel will go before you.[34]
It may be because He alluded here [to a future event], i.e., that they will
conquer these six nations first, for it is these six nations who assembled to
fight Joshua,[35]
and G-d gave them into his hand. Our Rabbis have said[36]
that the Girgashite arose and emigrated of his own accord. This is why he is
not mentioned together with those destined for destruction, as it is said
concerning them, and I will cut them off.[37]
I will discuss this matter further,[38]
with the help of G-d.
The sense of the
expression, a land flowing with milk and
honey, is that He first praised the land as a good land, meaning that its
climate is good and beautiful for people and that all that is good is found in
it, and as a large land, meaning that it will afford all Israel to be established
in a broad place.[39]
It may be that r'chavah (large) means
spaciousness, referring to [the extensive lands of] the lowland, the valley and
the plain, large and small, and is not confined mostly to mountains and
valleys. He then began to praise the land as being a land for cattle, having
good pasture and good water which cause the cattle to have abundant milk, for
healthy and good cattle with abundant milk are to be found only where the
climate is good, with plenty of vegetation and good water. But since these are
found only in the marsh-lands,[40]
while on the height of the mountains fruits are not very fat and good, He
further states that this land is so fat that its fruits [all over] are fat and
sweet, even to the extent that it all flows with the honey that comes from
them. Thus He has praised the land for all its goodness of the Eternal, for the
corn, and for the wine, and for the oil, and for the young of the flock and of
the herd.[41]
This is the meaning of the verse, It is
the beauty of all lands.[42]
The reason that He
said, unto the 'place' of the Canaanite,
and not "unto the 'land' of the Canaanite" as He said in all other
places,[43]
is to allude to the fact that they will inherit [the Canaanite, etc.], and will
destroy them and settle in their places, and not dwell among them as their
fathers had done.
9.
AND NOW, BEHOLD, THE CRY OF THE CHILDREN OF ISRAEL IS COME UNTO ME. Even though He has
already said, and I have heard their cry,[44]
He says again that it has come unto Me,
thus stating that "their cry has come to the Throne of My Glory, and I
will no longer pardon[45]
Pharaoh, for the Egyptians are oppressing them exceedingly." It is similar
in sense to the expression, a rage which
has reached up unto heaven.[46]
By way of the Truth,
[the mystic lore of the Cabala], the cry
of the children of Israel is a reference to Knesseth Yisrael,[47]
similar to the verse, according to the
cry of it which is come unto Me.[48]
I have alluded to it there.
The meaning of the
verse, moreover I have seen the
oppression, is that He will punish Pharaoh and his people because by
oppressing Israel so exceedingly, they perpetrated more than had been decreed
against them, as I have explained in Seder Lech Lecha.[49]
12.
AND HE SAID: BECAUSE I WILL BE WITH YOU; AND THIS WILL BE THE TOKEN UNTO YOU,
THAT I HAVE SENT YOU: WHEN YOU HAVE
BROUGHT FORTH THE PEOPLE OUT OF EGYPT, YOU WILL SERVE G-D UPON THIS MOUNTAIN. Explanations of this
verse are numerous. The correct interpretation in line with the simple meaning
of Scripture is that the Holy One, blessed be He, had said two things to Moses.
[First], He would come down to deliver
them out of the hand of the Egyptians.[50] This might mean that He will deliver them out
of their hands while they will remain in the land of Goshen itself or in some
place nearby. Therefore, He further promised to bring them up out of that entire land to the place of the Canaanite.[51]
But Moses was fearful
of both [promises], saying, "Who am
I, that I should go unto Pharaoh?[52]
I am but a humble person, a keeper of the flock, and he is a great king. If I
will tell him to let the people go altogether, he will kill me." This is
similar in meaning to that which Samuel said. And if Saul hear it, he will kill me.[53]
And Moses said further, "Who am I
... that I should bring forth the children of Israel out of Egypt,[54]
as You did tell me to bring them up to the land of Canaan. Surely this great nation is a wise and understanding people,[55]
and they will not hold me in sufficient esteem to go after me to the land of
nations greater and mightier than they,[56]
as You have said, to bring them up ...
unto a good and large land ... unto the place of the Canaanite.[57]
The delivery from the hand of Pharaoh — whether he will listen and lighten his
yoke from upon them and thus deliver them [from bondage], or drive them out of his land against their
will[58]
— is not dependent on them. Besides, they themselves will listen to any one on
this matter — for what man is there who would not want to go out from
unparalleled cruel bondage — but they will not give heed to go up to the land
of Canaan." Such indeed was the case. The war against those nations [in
the land of Canaan] was hard on them from beginning to end, and they feared it
while still in Egypt and later when they were in the desert. This then was the
fear of Moses our teacher, of Pharaoh, and his apprehension of the children of
Israel.
And the Eternal
answered him on both matters. He said to him: "Do not fear Pharaoh for I will be with you to save you. And this will be the token unto you for the
people that I have sent you to them,
for when you have brought forth the
people out of Egypt, you will serve G-d upon this mountain. From then on,
they will take upon themselves the worship of G-d and walk in His commandments,[59]
and they will also believe in you forever,[60]
and they will run after you[61]
wherever you will command them [to go]. Now I have revealed Myself to you on
this mountain in a flame of fire, for
so it will be in front of all the people when they will serve Me on this
mountain."
Thus in that which he
saw, there was a sign for Moses that he should not fear Pharaoh since G-d
assured him his deliverance. For Israel it was to be a sign that they should
not fear the nations upon their coming to Mount Sinai, for to go out from Egypt
— with Pharaoh's consent — to a nearby place a three days' journey,[62]
they would surely give heed and do so whether willingly or unwillingly.[63]
By way of the Truth,
[the mystic lore of the Cabala], 'V'zeh'
(And this) will be the token unto you, is like the verse, 'Zeh li' (I have now been) twenty years in your
house,[64]
thus alluding to the verses, Because I
will be with you, and behold there is
a sign unto you, the sign of the covenant that "I will be with you
always," just as it is intimated in the verse, As for Me, behold, My covenant is with you.[65]
"It is I who send you that you should serve G-d upon this mountain, and
then I too will go up in the midst of this people into the place which I have prepared."[66]
13.
AND THEY WILL SAY UNTO ME: WHAT IS HIS NAME? WHAT WILL I SAY UNTO THEM? This verse calls
aloud for an explanation. It is incomprehensible that Moses should say, And they will say unto me: What is His name?
meaning that this will be a sign to them to believe in him. The asking for
His Name and Moses' telling it to them are no sign to anyone who did not
believe in Moses to begin with. If Israel knew that Name, Moses likewise knew
it, and thus his knowledge thereof was equivalent to theirs and it would be no
sign or wonder at all. If they had not heard of it previously, what proof would
that be that they should believe in his words altogether? And now even after He
informed him of the Great Name, Moses still said, But, behold, they will not believe me,[67]
and then He gave him the various signs![68]
Rabbi Abraham ibn Ezra
said that Moses asked which of G-d's Names he should mention to Israel, for the
Name of El Sha-dai (G-d Almighty)
does not signify the performance of miraculous signs; only the Great Name,
[i.e., the Tetragrammaton], indicates that. But this interpretation does not
appear correct to me. Moses had not yet been told that He would make great and
wondrous signs and portents at the going forth from Egypt. Rather, he was told
that He would save them from the hand of the Egyptians and bring them up to the
land of Canaan, and for that — to strike at the heart of Pharaoh, as well as to
be victorious over the seven nations — the name El Sha-dai suffices. Sarah was taken out from Pharaoh's house with great plagues,[69]
and Abraham alone subdued the great kings[70]
— all with the help of El Sha-dai,
the Divine Name known to the patriarchs,[71]
and so likewise He would do to their descendants. Moreover, Jacob had said, And 'Elohim' (G-d) will be with you, and
bring you back unto the land of your fathers,[72]
and Joseph also said, 'Elohim' (G-d) will
surely remember you.[73]
Thus the remembrance is by Elohim!
In my opinion, Moses
even at that time was already the father of wisdom, great in achievement of the
heights of prophecy, and inherent in his question was the request that He
inform him Who is sending him, that is to say, by what Divine attribute is he
sent to the Israelites, just as Isaiah said, And now the Eternal G-d has sent me, and His spirit.[74]
Thus Moses said: "They will ask me concerning my mission whether it is
with the attribute of El Sha-dai
which stood by the patriarchs, or with the high attribute of mercy with which
You will do signs and wonders which will be new phenomena in creation."
[Moses was obliged to ask] this question because He had said to him, I am the G-d of your father, the G-d of Abraham,[75]
and He did not elucidate to him at all any of His sacred Names. Moses then
heard that He assured him of the Revelation on Mount Sinai and the Giving of
the Torah, and he knew that the Torah would not be given with the Name of El Sha-dai mentioned in connection with
the patriarchs, but would be given with the Great Name with which the world
came into existence. Therefore he asked, What
will I say unto them?
Our Rabbis have
alluded to this interpretation. Thus they said:[76]
"And Moses said unto G-d, Behold,
when I come unto the children of Israel." Rabbi Shimon related in the
name of Rabbi Simon that Moses said: 'I am destined to become the agent between
You and them when You will give them the Torah and say unto them, I am the Eternal your G-d.'[77]
"And I will say unto them: The G-d of your
fathers has sent me unto you. At that moment, Moses desired to be
elucidated concerning his activities, for he feared lest the children of Israel
ask him, What is His name? What will I
say unto them? At that moment Moses desired that the Holy One, blessed be
He, inform him of the Great Name, [i.e., the Tetragrammaton]." This was
the purport of Moses' question.
And G-d answered him, " 'I WILL BE THAT WHICH I WILL BE.[78]
I will be with you[79]
in this sorrow, and I will be with you[80]
in other sorrows.'[81]
Thereupon Moses said to Him, 'Master of the universe! Sufficient is the evil in
its time, [and why should I mention to them other sorrows in store for them in
the future].' G-d replied to him: 'You have spoken correctly. Thus will you say unto the children of
Israel: I WILL BE has sent me unto
you.' " Thus the language of Rashi quoting the words of our Rabbis.[82]
Their intent in this Agadah is as follows: Moses had said before Him, blessed
be He. And they will say unto me: What is
His name?, meaning that G-d should tell him the Name which wholly teaches
His existence and His providence. The Holy One, blessed be He, answered him:
"Why should they ask for My Name? They need no other proof, for I will be
with them in all their affliction.[83]
They shall call, and I will answer them."[84]
This is the great proof that there is a G-d in Israel near to us whenever we call upon Him,[85]
and verily there is a G-d that judges in
the earth.[86]
This is a correct interpretation of this Agadah (homily).
In a similar way it is
said in a Midrash Agadah:[87]
"And what is the meaning of I WILL BE THAT WHICH I WILL BE? 'As you are
with Me, so I am with you. If they open their hands and give charity, I also
will open My hand, as it is said, The
Eternal will open unto you His good treasure the heaven to give the rain of your
land in its season.[88]
And if they do not open their hands, what is written there? Behold, He withholds the waters, and they
dry up."'[89]
In a similar vein the
Rabbis expounded:[90]
"Rabbi Yitzchak said that the Holy One, blessed be He, said to Moses: 'I
am He Who has been, Who is now, and Who will be in the future.' This is why Eh'yeh is written here three
times." The explanation of Rabbi Yitzchak's opinion is that since with
respect to the Creator, past and future times are conceived completely in terms
of the present — for there is no host succeeding host with regards to Him, and
nothing of His time has passed — hence all times with reference to Him are
called by one name, signifying a Being Whose existence is absolute.[91]
Now Onkelos translated
the first two names, [i.e. 'Eh'yeh Asher
Eh'yeh'), as "I will be with him that I will be,"[92]
but he did not translate the third name Eh'yeh
expressed in the verse, Thus will you say
unto the children of Israel: 'Eh'yeh' has sent me unto you. It appears that
Onkelos' opinion is that the glorious Name[93]
of which He informed Moses was this four-letter Name of which He commanded him,
Thus will you say unto the children of
Israel: 'Eh'yeh' has sent me unto you. But He first informed him of the
purport thereof, for Moses' request had been to know the ways of G-d through
His Name, just as he was once again to request [later on]: Let me know Your ways, that I may know You.[94]
And just as He answered him then, And I
will proclaim the name of the Eternal before you, and I will be gracious unto
whom I will be gracious[95]
— meaning that with this glorious Name[96]
which He will proclaim before him, He will be gracious and will show mercy, and
no man can fathom the profundity of His ways — in the same vein He said to him
now: "I will be with him that I will be," meaning, "with My Name
that you will tell them, namely, Eh'yeh,
with that Name I am gracious and show mercy to man."
And the Gaon Rav
Saadia wrote[97]
that its explanation is as follows: "[He is the Being] Whose existence has
never ceased and will never cease, for He is the first and the last." The
opinion of the Gaon is not far from the opinion of Rabbi Yitzchak, [i.e., that
the name Eh'yeh indicates eternity,
as explained above].
And the Rabbi [Moshe
ben Maimon] has said in the Moreh Nebuchim
(Guide of the Perplexed)[98] that the meaning of Eh'yeh Asher Eh'yeh is: "He is the existing Being which is the
existing Being, that is to say, Whose existence is absolute. The proof which
Moses was to give to the elders of Israel consisted in demonstrating that there
is a Being of absolute existence, that has never been and never will be without
existence."
Now according to these
Sages,[99]
it is necessary to explain that the Holy One, blessed be He, said to Moses that
he should tell them this Name and teach them its import. That is to say, Moses
was to inform them of this Name and show the rational proofs by which His
eternal being or existence would be firmly established among their wise men.
The mere mention of the Divine Name — be it whatever it may —is no proof in
itself to eradicate the doctrine of the eternity [of matter] from among them,
or the calculated heresy of denying the existence [of the Supreme Being]
altogether. But this is not the sense of the verse! Rather, [it clearly
implies] that the very mention of the Name to them will be the proof, sign and
token on the matter they will have asked of Moses.
In my opinion, the
elders of Israel never doubted the existence of the Creator, as the Rabbi
[Moshe ben Maimon] said — Heaven forbid! But this Name does contain the answer
to [Moses' question of G-d], as we have explained it to you.[100]
He informed Moses that he is being sent to them with the attribute of justice,
which is within the attribute of mercy, [suggesting that the miracles which
will be done on behalf of their deliverance from the bondage will at the same
time be acts of judgment against the Egyptians. This is the sense of Eh'yeh Asher Eh'yeh: "I will be in
judgment that which I will be in mercy]." And then G-d said to Moses, Thus will you say unto the children of
Israel: 'Eh'yeh' sent me unto you, thus teaching the unity [of the two
attributes, which explains why the Divine Name is not mentioned here twice]. It
is for this reason that G-d commanded Moses yet further, Thus will you say unto the children of Israel: The Eternal... has sent
me unto you,[101]
for this Name, [i.e., the Tetragrammaton], indicates the attribute of mercy,
and thus they will know that He has
caused His glorious arm to go at the right hand of Moses[102]
and He will make new signs and wonders in the world. Thus G-d explained to
Moses that the Name Eh'yeh which He
commanded him to tell the children of Israel corresponds to this Great Name
[the Tetragrammaton] and that they are alike in language, [as both signify
eternal existence], and in letters, for the two final letters of the first Name
[Eh'yeh] constitute the first ones in
the Tetragrammaton. And may the Holy One, blessed be He, show us wonders in His
Torah.[103]
15. AND
THIS IS MY MEMORIAL UNTO ALL GENERATIONS. This refers back to the G-d of Abraham, the G-d of Isaac, and
the G-d of Jacob, for the covenant [of G-d] with the patriarchs will never
be forgotten, and throughout all generations whenever the children of Israel
will mention [in prayer], "the G-d of Abraham, Isaac, and Jacob," G-d shall hear and answer them.[104]
By way of the Truth, [the mystic lore of the Cabala], this is My name forever refers to the
G-d of Abraham, the G-d of Isaac. And
this is My memorial refers to the expression, and the G-d of Jacob. This is the reason He added here the letter vav — [v'zeh zichri ('And' this is My
memorial)].[105]
This is
the sense of the expression, zichri I'dor dor, [with the words I'dor dor written] defectively, [i.e., without a vav between the dalet and the resh]. The
person learned in the mysteries of the Torah will understand.
18.
AND THEY WILL HEARKEN TO YOUR VOICE. "I.e., of their own accord.
As soon as you will mention to them this expression, [namely, the double use of
the word pakod — pakod pakad'ti
(I have surely remembered), mentioned
in Verse 16], they will immediately hearken to your voice for they have long
had this sign as a tradition from Jacob and Joseph, that by use of this
expression they will be delivered [from Egypt]. Jacob said to them, and G-d will surely remember you,[106]
and Joseph said to them, G-d will surely
remember you."[107]
Thus the language of Rashi. Perhaps Rashi will explain that Joseph used this
expression twice[108]
in order to affirm that it was a tradition he received from his father.
And in Eileh Shemoth Rabbah, the Rabbis
said:[109]
"[As soon as you will say to them pakod
pakad'ti], they will immediately hearken to your voice. Why? It is because
they have a tradition of the words [wherein G-d will announce the approaching
redemption], so that the redeemer who will come and mention to them this double
p'kidah [remembrance] is the true
redeemer." Thus the language of the Rabbis on this Agadah.
Now you may ask: Why
should they listen to Moses? Perhaps he heard this tradition as well as they
did. In reply it may be said that thus they received the tradition from Joseph,
who heard it from their father the prophet: the first person who will come and
announce the message with this expression [pakod pakad'ti] will be the one who will deliver them
[from Egypt], it being revealed and known before the Holy One, blessed be He,
that no man will come and deceive them. This He promised them.
But in another place
in the Midrash I found:[110]
"Said Rabbi Chama the son of Rabbi Chanina: 'When Moses was in his twelfth
year, he was torn up from his father's house. Why? Had he grown up in his
father's house, the children of Israel would not have believed in him when he
came and told them these things.[111]
They would have said that his father handed him over these words, as Joseph had
handed them over to Levi, and Levi to Kohath, and Kohath to Amram. This was why
he was torn up from his father's house, and when he came and told Israel all
the words, they therefore believed him, as it is said, And the people believed.' "[112]
The intent of the Rabbis' words that Joseph handed it over to Levi [and as to
why Jacob did not reveal it directly to Levi] is that Jacob revealed the secret
to Joseph because of his love for him.[113]
With this very same language Joseph made all his brothers swear, and he
revealed it to Levi.[114]
He told them that he gave this [as a secret to Levi] on account of the
tradition he received from his father [not to reveal it], and he commanded that
the matter remain a secret.[115]
19. 'V’LO
B'YAD CHAZAKAH' (AND NOT BY A MIGHTY HAND). "So long as I do not let
him feel My mighty hand he will not let you go." Thus the words of Rashi.[116]
The correct
interpretation in my opinion is: "The
king of Egypt will not give you leave to go by plea, and not [even] by a mighty
hand, until I will put forth My hand with
all My wonders which I will do in his midst,[117]
by a mighty hand, and by an outstretched
arm, and by great terrors, and by signs and by wonders.[118]
And after that he will let you go."[119]
Indeed, all these manifestations came upon him before he gave them leave to go.
4:1.
AND MOSES ANSWERED AND SAID: BUT, BEHOLD, THEY WILL NOT BELIEVE ME, NOR HEARKEN
UNTO MY VOICE. "At
that moment, Moses spoke improperly. The Holy One, blessed be He, had told him,
And they will hearken to your voice,[120]
and he said, But, behold, they will not
believe me. Immediately, the Holy One, blessed be He, answered him
according to his opinion,[121]
and gave him signs commensurate with his words." Thus the language of
V'eileh Shemoth Rabbah.[122]
And Rabbi Abraham ibn
Ezra said, by way of the plain meaning of Scripture, that G-d related to Moses
that the elders will believe him, but He did not mention that the people will
believe. Perhaps they may hearken to his voice but would not believe him
wholeheartedly. But this does not appear to be correct. Rather, it is possible
to say that v'sham'u l'kolecha (and
they will hearken to your voice) does not constitute a promise but a command:
"And they must hearken to your voice"
— for it is to their advantage to listen — and
you will come, you and the elders of Israel, unto the king of Egypt.[123]
A similar case is found in the verse, When
the Egyptians will hear — for You
brought up this people in Your might from among them — they will say to the inhabitants of this land,[124]
meaning it is fitting that the Egyptians should say so. Similarly, the verse, In this you will know that I am the Eternal[125]
means it is fitting that it be so, but not that it so happened. In a similar
vein is the verse in this chapter, and
they will believe the voice of the latter sign,[126]
[which means it is fitting that they believe the latter sign], and many similar
cases.
The correct
interpretation appears to me to be that the expression v'sham'u l'kolecha means that "they will listen to you to come
with you to the king and say to him, The
G-d of the Hebrews has happened to meet us,[127]
for what will they lose by it?" Thus G-d informed Moses that the king of
Egypt would not give them leave to go, and this was why Moses said, But,
behold, they will not believe me, for after seeing that Pharaoh did not give
them permission to go, they would no longer believe him at all, for they will say: "The Eternal has not
appeared unto you. If you were G-d's messenger, Pharaoh would not have
rebelled against His word." It may be that they will say that "G-d
has not appeared to you by the Great Name with the attribute of mercy, to do
for us signs and wonders as you have said, for you are not greater than the
patriarchs.[128]
This was why Pharaoh did not hearken, for if Pharaoh had believed your words,
we would have gone out from Egypt under all circumstances, and it is not our
iniquities that have separated between us and the G-d of mercies."[129]
3.
AND HE SAID: CAST IT ON THE GROUND. AND HE CAST IT ON THE GROUND. I do not understand
why G-d performed the signs before Moses. Moses believed that it is the Holy
One, blessed be He, Who speaks with him, and it would have been fitting for Him
to say, "The staff that is in your hand you will cast on the ground before
them, and it will become a serpent," and the same also with respect to the
second sign, [i.e., his hand becoming leprous], just as He said at the third
sign, and you will take of the water of the
river, and pour it upon the dry land, etc.[130]
It is for this reason that the words of our Rabbis[131]
can be relied upon, namely, that the first sign, [i.e., the staff turning into
a serpent], was a hint to Moses that he had slandered the Israelites [when he said
that they would not believe him],[132]
and the second sign was for the purpose of punishing him.[133]
And this is the sense of the expression, and
Moses fled from before it [the serpent]. He feared lest he would be
punished and the serpent would bite him, since every person naturally avoids
danger, even though Moses knew that if it was indeed G-d's desire [to punish
him], there was no one that could deliver him out of His hand.[134]
Perhaps even though He
informed Moses of the Great Name with which the world was created and everything
came into existence,[135]
He wished to show him that with this Name signs and wonders would be done,
changing the natural order of things, so that the matter would be firmly
established in Moses' heart and that he should in truth know that with the
Great Name he will perform new things in the world. The first two signs were
sufficient for Moses, and therefore the third miracle of the water [turning into
blood] was not done here. Instead, G-d commanded him to do the third sign in
the sight of the people.
5.
THAT THEY MAY BELIEVE THAT THE ETERNAL . . . HAS APPEARED TO YOU. The interpretation of
this verse is that "they may believe when you do the sign before
them." Scripture, however, speaks briefly about this for it is
self-understood that G-d showed Moses wonders with the intent that he perform
them before the people in order that they believe him.
9.
'V'HAYU' (AND IT WILL BE) THAT THE WATER WHICH YOU TAKE OUT OF THE RIVER
'V'HAYU' (WILL BECOME) BLOOD UPON THE DRY LAND. "The word v'hayu is mentioned here twice.[136]
It appears to me that if He had said, 'V'hayu (And it shall be) that the water
which thou takest out of the river be blood upon the dry land,' I might
understand it to mean that it would be turned into blood in his hand, and that
also when it reached the ground it would remain in the same state. But now, [as
the verse actually reads], the final v'hayu
teaches us that it would not become blood until it reaches the dry land."[137]
Thus the language of Rashi.
But the purport of
this verse is not as the Rabbi [Rashi] has it, and there is no need for his
Midrash, for the masters of language[138]
have found in many places that it is the normal style of Scripture to repeat
words for the purpose of emphasis and significance, or because of some lengthy
phrase intervening between them. Such a case is the verse: And if a Levite come from any of thy gates out of all Israel, where he
sojourns, and come with all the desire of his soul.[139] Here Scripture repeats [the verb]
"come" because of the lengthy expression between [the parts of the
verse]. Similarly: And the king of Egypt
spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the
name of the other Puah; and he said: When you act as midwives, etc.;[140]
And G-d spoke unto Israel in the visions
of the night, and He said: Jacob, Jacob.[141]
There are many instances of such verses.
10.
AND MOSES SAID UNTO THE ETERNAL: O LORD, I AM NOT A MAN OF WORDS, NEITHER YESTERDAY
NOR RECENTLY NOR SINCE YOU HAVE SPOKEN UNTO YOUR SERVANT; FOR I AM SLOW OF
SPEECH AND OF A SLOW TONGUE. "This teaches us that for
an entire period of seven days, the Holy One, blessed be He, sat[142]
and urged Moses to undertake the mission. [The expressions], 'yesterday,' 'recently,' and 'since You
have spoken,' imply three days, and the three-fold word gam — [here translated 'neither' or 'nor,' but literally meaning 'also'] — points to a similar
extension of time. Thus you have six days [that have passed], and it was now
the seventh day [when Moses still refused to go on his mission]."
Thus the language of Rashi.
In line with the plain
meaning of Scripture, the purport of the verse is as follows: [Moses said,]
"For I am slow of speech from heretofore and from time past, for I have
been slow of speech from my youth on and all the more now that I am old, and also now since You have spoken unto Your servant, for You have not removed the
defect in my speech when You did command me to go to Pharaoh to speak in Your
name. How then can I go before him?" Now Moses out of his great desire not
to go [on the mission] did not pray before G-d, blessed be He, that He remove
his defective speech from him, but he argued: "Since You have not removed
my slowness of speech from me from the time You spoke to me to undertake this
mission, do not command me to go, for it is inconceivable that the Master of
everything should send a man of
uncircumcised lips[143]
to a king of the nations." And since Moses did not pray [for the removal
of his defect], the Holy One, blessed be He, did not desire to heal him.
Instead, He said to him, I will be with your
mouth, and teach you what you will speak,[144]
meaning that "you will be able to correctly express the words which I will
put in your mouth."
And in V'eileh Shemoth
Rabbah,[145]
the Rabbis said: "The Holy One, blessed be He, said to Moses: 'Do not mind
it that you are not a man of words. Have I not made the mouth of all that
speak, and him that I desire I made dumb? And have I not made the deaf and the
blind, and opened their eyes to see and ears to hear? Now had I wanted that you
be a man of words, you would have been so. But it is my desire that you
continue to be so, and when you will speak [to Pharaoh] your utterance will be
correct, for I will be with your mouth![146]
This is the sense of the verse, Now therefore
go, and I will be with your mouth."[147]
According to this
Midrash, it appears to me that the reason He did not desire to remove his
defective speech from him was because a miraculous event,[148]
as told by our Rabbis, happened to Moses when he was still before Pharaoh.[149]
The correct
interpretation appears to me to be that G-d said to Moses, "Who has made man's mouth? or Who makes a man
dumb? ... Is it not I the Eternal[150]
Who does all this? I could heal you. But now since you did not want to be
healed, nor have you prayed to me about it, go
and I will be with your mouth,[151]
and I will cause you success in My mission." It is also possible that
there is a hint in the verse, And the
anger of the Eternal was kindled against Moses,[152]
that He did not want to heal him, and that He sent him against his will.
11. WHO
HAS MADE MAN'S MOUTH?
This is a reference to man's power of speech because it resides in the mouth.
Similarly: Safa echad[153]
[literally: "one lip"] (one
language); that speak 's'fath' Canaan[154]
[literally: "the lip of"] (the
language of Canaan).
OR
WHO MAKES A MAN DUMB?
Scholars have explained[155]
that this refers back to man, meaning: "Who makes a man that is
dumb?" That is to say, "Who has created a man without the capacity of
speaking?" "The making" thus refers to the making of man, but as
regards the absence of the power of speech, you cannot speak in terms of "making,"
for it is non-existence, the lack of the power of speech. Perhaps because man
has a speaking soul,[156]
and, for people who lack this capacity, it is due to some obstruction in the
veins of the tongue, it is then possible to say, "Who made the
dumbness?" [since the making of the obstruction required an act]. Now the
Rabbi [Moshe ben Maimon] said in the Moreh Nebuchim[157]
that it may be said of him who removes a certain property that he produced the
absence of that property, for they say of him who puts out the light that he
has produced darkness. In accordance with this view, Rambam explains the verse,
I form the light and create darkness, I
make peace and create evil,[158]
[for darkness and evil are non-existent things].
13.
SEND, I PRAY, BY THE HAND OF HIM WHOM YOU WILL SEND. "This means by
the hand of him whom You are accustomed to send, and that is Aaron. Another
explanation is: by the hand of some other person whom You will be pleased to
send, for in the end I will not bring them into the Land, nor am I destined to
be their deliverer in the future. You have many messengers." Thus the
language of Rashi. And Onkelos said: "by the hand of him who is fit to be
sent." This means: "Send by the hand of him who speaks eloquently,
who will be fit and proper for an honourable mission such as this. Do not send
by the hand of one who is slow of speech and of a slow tongue and be with his
mouth when he speaks before Pharaoh, since it is not a matter of respect and
honour that Your messenger be one of
uncircumcised lips,[159]
and none of the people will heed him when he speaks before the king, since this
will appear to them as a defect."
The correct
interpretation appears to me to be that Moses said, Send, I pray, by the hand of anyone whom You will send, for there is not a person in the world who is
not more fit for the mission than I." The reason for all this obduracy of
Moses was his great meekness, above all
the men that were upon the face of the earth,[160]
as he could not see himself assuming importance and speaking to the king and
[taking] glory in saying, "The Eternal sent me," nor [to speak] to
Israel to bring them out from Egypt and be king[161]
over them.
14.
I KNOW THAT HE [Aaron] CAN SPEAK WELL. That is to say, "It is
revealed before Me that, out of his love for you, Aaron will willingly speak on
your behalf even if I were not to command him. And also, behold, he comes forth of his own bidding to meet you, and when he sees you he will be
glad in his heart, and he will not be jealous over your distinction in this
honourable mission." The reason that it was necessary that G-d tell Aaron,
Go into the wilderness to meet Moses,[162]
was in order to inform him of the road by which Moses was coming. It is
possible that Aaron heard of Moses' departure from Midian, and on his own
accord he went out to meet him. Afterwards, when he was already on the way, it
was said to him, "Go into the wilderness to meet him, for there you will
find him."
15.
AND I WILL BE WITH YOUR MOUTH. I.e., "to teach you that which you are to speak
to Pharaoh." G-d now told Moses that Aaron will speak on his behalf only
to the people, as it is said, And he will
be your spokesman unto the people,[163]
but Moses himself was to speak to Pharaoh. It is possible that this was out of
respect to the king. But in the end, Moses came back and said, Behold, I am of uncircumcised lips, and how
will Pharaoh hearken unto me?[164]
G-d then permitted him that he should not speak even to Pharaoh. This [consent]
was a distinction to Moses, and therefore He said there, See, I have set you in G-d's stead to Pharaoh, and Aaron
your brother will be your prophet.[165]
And the intent of the expression [here in the verse], and I will be with his [Aaron's] mouth,[166]
is that his words will find favour with everyone that will hear them.
17.
AND YOU WILL TAKE IN YOUR HAND THIS ROD, WHEREWITH YOU WILL DO THE SIGNS. Concerning the rod,
only one sign — that it turn into a serpent — has thus far been mentioned. But
the [plural] expression "the
signs" means "the signs which I will tell you."
It appears to me that
when G-d said to Moses, With all My
wonders which I will do in his midst,[167]
He informed him of all the wonders in detail, but Scripture speaks briefly, and
this is the intent of the expression here, wherewith
you will do the signs.
Ketubim:
Psalms 43:1-5
|
Rashi |
Targum
on the Psalms |
|
1. Avenge
me, O God, and plead my cause against an unkind nation, from a man of deceit
and justice You shall rescue me. |
1. Judge me, O LORD
with true judgment; it is for You to argue my case with a people that is not
righteous/ generous; from the deceitful and oppressive man You will save me. |
|
2. For You are the
God of my strength, why have You abandoned me? Why should I walk in gloom
under the oppression of the enemy. |
2. For You are God,
my strength; why have You abandoned me? Why do I go about in gloom at the
oppression of the enemy? |
|
3. Send Your light and Your truth, that they may lead me;
they shall bring me to Your Holy Mount and to Your dwellings. |
3. Send Your light and Your faithfulness; they will guide
me, they will bring me to the mount of the sanctuary and the academies, the
place of Your presence. |
|
4. And I will come to the altar of God, to the God of the
joy of my exultation, and I will thank You with a lyre, O God, My God. |
4. And I will come
to make His sacrifice at the altar of my God the LORD; to my God from whom is
the joy of my gladness; and I will give thanks in Your presence with the
lyre, O LORD my God. |
|
5. Why are you
downcast, my soul, and why do you stir within me? Hope to God, for I will yet
thank Him for the salvations of my countenance and my God. |
5. Why will you be
lowly, O my soul, and why will you rage against me? Wait for God, for again I
will praise Him for the redemption that comes from His presence, for He is my
God. |
|
|
|
Rashi’s
Commentary on Psalms 43:1-5
1 Avenge me Heb. שָׁפְטֵנִי, lit. judge me.
against an
unkind nation That is Ishmael, who dwelt between two righteous/generous men [Abraham
and Isaac] and did not learn from their deeds.
3 Send Your light and Your truth The King Messiah, who is compared to light, as it is stated (below
132:17): “I have set up a lamp for my anointed,” and Elijah the prophet, who is
true, a faithful prophet.
that they
may lead me Heb. יַנְחוּנִי, menoront moi in old French, they will lead me.
4 to the God To the Holy One, blessed be
He, who is the joy of my exultation.
and I will
thank You with a lyre because You took me out of my exile.
Meditation from
the Psalms
Psalms 43:1-5
By:
H.Em. Rabbi Dr. Hillel ben David
Psalm 43 is a direct
continuation of psalm 42.[168]
Psalms 42 and 43 should be considered as one,[169]
even though the division into two psalms is quite ancient, and found in most of
the manuscripts (the Septuagint even begins psalm 43 with the words Mizmor
Ledavid). The unity of these two psalms can be seen most clearly from the
refrain that is repeated twice in Psalm 42 and at the end of Psalm 43. There
are other phrases that occur in both psalms.
This is the second of
eight psalms penned by the sons of Qorach. The three sons of Qorah composed
these psalms while perched on a ledge, below the earth and above Gehinnom.[170] Rashi tells us that these eight
psalms were composed while the sons of Qorach were perched on this ledge.
“There they uttered a song, and there they composed these psalms. [Then] they ascended
from there, and the holy spirit rested on them, whereupon they prophesied
concerning the exiles, the destruction of the Temple, and the Davidic dynasty.”
From Rashi’s words we understand that this psalm concerns itself with the exile
and the destruction of the Temple.
Psalms
forty-two and forty-three are recited also on a couple of special occasions.
Let’s look at those occasions to try to get a sense for these psalms.
The
first special occasion is for Tikkun Chatzot[171] a Jewish prayer
of lamentation that is recited after midnight in memory of the destruction of
the Temple
in Jerusalem. It is not universally observed. It is recited more by Sephardim and Chasidim.
Tikkun Chatzot is divided into two parts; Tikkun Rachel and Tikkun
Leah, named for the two wives of the Patriarch Jacob.
Both Tikkun Rachel and Tikkun Leah begin with Psalms
forty-two and forty-three, which tell of Israel’s
thirst for HaShem, a thirst which goes undiminished and unquenched throughout
the endless years of exile. Thus it is fitting that we are reading these psalms
as we begin reading the book of Shemot (Exodus), which speaks of the ending of
the Egyptian exile, which stands as the prototype for all the future
exiles that would come afterwards.
Another special occasion in on each day of Succoth, before Arbit and in
the morning prayers, we chant Psalms forty-two and forty-three,
as expressions of yearning for the sanctuary, for HaShem’s manifestation and
His vindication of the righteous/generous. Succoth is also the quintessential
occasion for the atonement of the Gentiles and their salvation. In the Egyptian
exodus, the erev Rab, the mixed multitude, made up a major part of those who
left Egypt. Thus we are not surprised
that Succoth is the
festival of unity of Jews and Gentiles.
At the time of our parasha (Shemot 3:1ff), the Bne Israel have less than forty years left of exile in Egypt.
Then, thirty years before the exodus, some of the Bne Ephraim broke out
of Egypt, before HaShem was ready. This breakout is equivalent to false
labor.
In terms of the birth of a baby, which serves as a template for the birth of the nation of Israel,
the Bne Israel are experiencing the false labor pains. False labor, known as Braxton
Hicks contractions, are sporadic uterine contractions that actually start at about
6 weeks. unlike true labor. During this so-called false labor the contractions don't grow consistently longer,
stronger, and closer together. Thus we can differentiate between true and false
labor.
In Mitzrayim we also
have an example of false labor. Some of the Bne Ephraim left Mitzrayim
thirty years earlier (than the exodus) in an abortive attempt to bring the
redemption. The Bne Ephraim were slaughtered by the inhabitants of Gath and
their bones left to rot in open fields. The Gemara gives us some insight into
this event.
Sanhedrin 92b
Now, who were they whom Ezekiel revived? — Rab said: They were the Ephraimites,
who counted [the years] to the end [of the Egyptian bondage], but erred
therein,[172] as it is written, And
the sons of Ephraim; Shuthelah, and Bared his son, and Tahath his son, and
Eladah his son, and Tahath his son. And Zabad his son, and Shuthelah his son,
and Ezzer, and Elead, whom the men of Gath that were born in that land slew.[173] And it is written, And Ephraim their
father mourned many days, and his brethren came to comfort him.[174]
Rashi in his commentary
on the above Gemara explains: And erred: for they should have
calculated the edict, “and they shall be enslaved and oppressed four hundred
years”[175]
from the birth of Isaac, … but they [the sons of Ephraim] calculated it from the moment [G-d] spoke to Abraham. It
is taught in Seder Olam that our forefather Abraham was seventy years
old when HaShem spoke to him at the Covenant of the Pieces, and another thirty
years passed from the Covenant of the Pieces until the birth of Isaac, for it
is written: “Now Abraham was a hundred years old when his son Isaac was born to
him”.[176]
Thus it turns out that from the time He spoke to him at the Covenant of the
Pieces until they left Egypt there
were four hundred (and thirty) years, and the sons of Ephraim erred by the thirty years from the time He spoke until the
birth of Isaac. Whence do we know the sons of Ephraim left too early and were killed? For it is said: “The sons
of Ephraim: Shutelah, …, and
they were killed by the men of Gath.”[177]
The Book of Yasher also adds to
this picture.
Sefer HaYasher Chapter 75
1 At that time, in the hundred and eightieth year of the Israelites going down
into Egypt, there went forth from Egypt valiant men, thirty thousand on foot,
from the children of Yisrael, who were all of the tribe of Joseph, of the
children of Ephraim the son of Joseph. 2 For they said the period was completed
which the Lord had appointed to the children of Yisrael in the times of old,
which he had spoken to Abraham. 3 And these men girded themselves, and they put
each man his sword at his side, and every man his armor upon him, and they
trusted to their strength, and they went out together from Egypt with a mighty
hand. 4 But they brought no provision for the road, only silver and gold, not
even bread for that day did they bring in their hands, for they thought of
getting their provision for pay from the Philistines, and if not they would
take it by force. 5 And these men were very mighty and valiant men, one man
could pursue a thousand and two could rout ten thousand, so they trusted to
their strength and went together as they were. 6 And they directed their course
toward the land of Gath, and they went down and found the shepherds of Gath
feeding the cattle of the children of Gath. 7 And they said to the shepherds, Give
us some of the sheep for pay, that we may eat, for we are hungry, for we have
eaten no bread this day. 8 And the shepherds said, Are they our sheep or cattle
that we should give them to you even for pay? so the children of Ephraim
approached to take them by force. 9 And the shepherds of Gath shouted over them
that their cry was heard at a distance, so all the children of Gath went out to
them. 10 And when the children of Gath saw the evil doings of the children of
Ephraim, they returned and assembled the men of Gath, and they put on each man
his armor, and came forth to the children of Ephraim for battle. 11 And they
engaged with them in the valley of Gath, and the battle was severe, and they
smote from each other a great many on that day. 12 And on the second day the
children of Gath sent to all the cities of the Philistines that they should
come to their help, saying, 13 Come up unto us and help us, that we may smite
the children of Ephraim who have come forth from Egypt to take our cattle, and
to fight against us without cause. 14 Now the souls of the children of Ephraim
were exhausted with hunger and thirst, for they had eaten no bread for three
days. And forty thousand men went forth from the cities of the Philistines to
the assistance of the men of Gath. 15 And these men were engaged in battle with
the children of Ephraim, and the Lord delivered the children of Ephraim into
the hands of the Philistines. 16 And they smote all the children of Ephraim,
all who had gone forth from Egypt, none were remaining but ten men who had run
away from the engagement. 17 For this evil was from the Lord against the
children of Ephraim, for they transgressed the word of the Lord in going forth
from Egypt, before the period had arrived which the Lord in the days of old had
appointed to Yisrael. 18 And of the Philistines also there fell a great many,
about twenty thousand men, and their brethren carried them and buried them in
their cities. 19 And the slain of the children of Ephraim remained forsaken in
the valley of Gath for many days and years, and were not brought to burial, and
the valley was filled with men's bones. 20 And the men who had escaped from the
battle came to Egypt, and told all the children of Yisrael all that had
befallen them. 21 And their father Ephraim mourned over them for many days, and
his brethren came to console him. 22 And he came unto his wife and she bare a
son, and he called his name Beriah, for she was unfortunate in his house.
It is also interesting
and instructive to understand that Chazal[178]
connect this incident with Ezekiel’s dry bones in Ezekiel chapter 37. Chazal
teach that the bones that are resurrected are the Bne Ephraim that died in
Gath.
Sanhedrin 92b
Now, who were they whom Ezekiel revived? — Rab said: They were the Ephraimites,
who counted [the years] to the end [of the Egyptian bondage], but erred
therein,[179]
as it is written, And the sons of Ephraim; Shuthelah, and Bared his son, and
Tahath his son, and Eladah his son, and Tahath his son. And Zabad his son, and
Shuthelah his son, and Ezzer, and Elead, whom the men of Gath that were born
in that land slew.[180]
And it is written, And Ephraim their father mourned many days, and his brethren
came to comfort him.[181]
In Ezekiel 37 we see a
valley of dry bones which the Gemara teaches us that these were the Bne
Ephraim. The Midrash also gives us some insight.
Midrash Rabbah - Exodus XX:11 THAT GOD LED THEM NOT
BY THE WAY OF THE LAND OF THE PHILISTINES (XIII, 17). God did not conduct
Himself with them in the usual manner;[182]
for usually when one purchases servants it is on the understanding that they
wash and anoint him, help to dress him and draw his carriage and light the way
before him. God, however, did not do so, for He did not lead them in the usual
way, but He washed them, as it says: Then washed I thee with water (Ezek. XVI,
9); He anointed them, as it says: And I anointed thee with oil (ib.); He
clothed them, for it says: I clothed thee also with richly woven work (ib. 10);
He bore them, for it says: And how I bore you on eagles’ wings (Ex. XIX, 4); He
illumined the way before them, as it says: And the Lord went before them by
day... and by night in a pillar of fire, to give them light (ib. XIII, 21)-for
this reason does it say: AND GOD LED THEM NOT BY THE WAY OF THE LAND OF THE
PHILISTINES, etc. Why did He not lead them through the land of the Philistines?[183]
Because the tribe of Ephraim in error departed from Egypt before the destined
time, with the result that three hundred thousand of them were slain.[184]
And why were they slain? Because they counted [the four hundred years] from the
day when God spoke with Abraham between the pieces,[185]
but they erred by thirty years, as it says: The children of Ephraim were as
archers handling the bow (Ps. LXXVIII, 9).[186]Had
they not thus miscalculated they would not have departed; for who wanted to
bring forth his children to the slayer?--Ephraim, himself; as it says: But
Ephraim shall bring forth his children to the slayer (Hos. IX, 13). It was the
Philistines who slew them, as it says: And the sons of Ephraim: Shuthelah...
whom the men of Gath that were born in the land slew (I Chron. VII, 20 f.).
Their bones lay in heaps on the road, for they had gone out of Egypt thirty
years before the rest of their brethren. Therefore the Holy One, blessed be He,
reasoned: If Israel behold the bones of the sons of Ephraim strewn in the road,
they will return to Egypt.
Were the Bne Ephraim over
anxious to leave exile? Apparently, yes. Did they leave Egypt too early? It
certainly seems so. Yet, because of a strange twist of history, it turns out
that they fared better than the Jews who left Egypt thirty years later
with Moshe. Almost every male between the ages of twenty and sixty who left “on
time” died in the desert, and some even lost their portions in the
World-to-Come. Even Moshe, Aharon, and Miriam did not make it to the Promised
Land in their lifetimes. However, with respect to the Bne Ephraim, it says:
Sanhedrin 92b Rebi Eliezer, son of
Rebi Yosi HaGalilee said: “The dead whom Yechezkel revived went up to Eretz
Israel, married wives and had sons and daughters. Rebi Yehudah ben Basira rose
up and said: ‘I am one of their descendants, and these are the tefillin which my
grandfather left me from them.’” Now, who were they whom Ezekiel revived? — Rab
said: They were the Ephraimites, who counted [the years] to the end [of the
Egyptian bondage], but erred therein,[187]
as it is written, And the sons of Ephraim; Shuthelah, and Bared his son, and
Tahath his son, and Eladah his son, and Tahath his son. And Zabad his son, and
Shuthelah his son, and Ezzer, and Elead, whom the men of Gath that were born in
that land slew.[188] And it is written, And Ephraim their
father mourned many days, and his brethren came to comfort him.[189]
Of the 15,000,000 Jews
who lived in Egypt at the time of the redemption, 12,000,000 chose to remain in
Egypt rather than leave with Moshe, and consequently, died in the Plague of
Darkness. Of the remaining 3,000,000 that went out, together with an additional
3,000,000 Erev Rab, most of them complained in the desert, and seemed ready to
run back to Egypt the moment the going got tough. Not a good score for the
newly emerging Jewish nation.
However, apparently,
the Bne Ephraim seemed to have been set apart, very set apart. They seemed to
have been the only ones willing to risk everything to leave exile and
fulfill the prophecy made to Avraham of the fourth generation returning to the
Land. In truth, they had been the ones that Moshe should have led when the time
for redemption came; their journey to Eretz Israel would have been different
than the one the Torah actually relates to us.
However, to leave with
the rest of the nation on time could have been disastrous for them. In Numbers
chapter 13, Caleb bee-lined it right to the burial place of Avraham to
prostrate himself on his grave, and to beg for Heavenly help not to be pulled
into the evil plan of the ten Spies. He actually had to worry about being made
to buy into their point of view, because there is power in numbers. Perhaps the
Bne Ephraim, being amongst the rest of the nation, would have had a much
greater difficulty remaining so zealous when the rest of the nation was talking
about staying in the desert.
Admirable as their
zealousness was, they could not take the Land earlier than the intended time.
However, they were not to be stopped, since their feelings about leaving were
so strong. Therefore, their history was put on hold: They died along the way,
and were brought back to life, and allowed to pick up their dream of reaching
the land of their ancestors where it left off, long after those who left Moshe
either died in Egypt in the Plague of Darkness or, because of one punishment or
another, in the desert.
Thus we understand
that at approximately the time frame of last week’s and this week’s parasha,
false labor, known as Braxton Hicks contractions began as the tribe of Ephraim
left Egypt thirty years too early. They longed to go up Mt. Zion. This is
reflected in the pairing of our two psalms
forty-two and forty-three. This is the beginning of the end of the
Egyptian exile.
Look carefully again
at psalm forty-three. Do you, now, see
the Bne Ephraim? Can you see them through the sons of Qorach? The sons of
Qorach are looking at the end of the exile just as the Bne Ephraim were. They
were both looking for the ingathering of the exiles.
Tehillim
(Psalms) 43:3 O send out Thy light and Thy truth; let them lead me; let
them bring me unto Thy holy mountain, and to Thy dwelling-places.
Tomorrow will be Adar
7. This is the date of Moshe’s birth and death, which we read in the parasha
last week.[190]
Keep in mind that our psalm[191]
suggests that the Torah portion from last week is, in some way, connected to this week’s parasha. Moshe was the
redeemer who was to lead the Bne Israel out of exile. How fitting that we
should be reading about the beginning of the end of the exile, this week.
Ashlamatah:
Yeshayahu (Isaiah) 40:11-18, 21-22
|
Rashi |
Targum |
|
6. ¶ A voice
says, "Call!" and it says, "What shall I call?" "All
flesh is grass, and all its kindness is like the blossom of the field. |
6. ¶ A voice of one
who says, "Prophesy!" And he answered and said, "What will I
prophesy?" All the wicked are as the grass, and all their strength like
the chaff of the field. |
|
7. The grass shall
dry out, the blossom shall wilt, for a wind from the Lord has blown upon it;
behold the people is grass. |
7. The grass
withers, its flower fades, for the spirit from the LORD blows upon it; surely
the wicked among the people are reckoned as the grass. |
|
8. The grass shall dry out, the blossom shall wilt, but
the word of our God shall last forever. {S} |
8. The wicked dies. his conceptions perish; but the word
of our God stands forever. {S} |
|
9. Upon a lofty
mountain ascend, O herald of Zion, raise your voice with strength, O herald
of Jerusalem; raise [your voice], fear not; say to the cities of Judah,
"Behold your God!" |
9. Get you up to a
high mountain, prophets who herald good tidings to Zion; lift up your voice
with force, you who herald good tidings to Jerusalem, lift up, fear not; say
to the cities of the house of Judah, "The kingdom of your God is revealed!" |
|
10. Behold the Lord God shall come with a strong [hand],
and His arm rules for Him; behold His reward is with Him, and His recompense
is before Him. |
10.
Behold, the LORD God is revealed with strength, and the
strength of His mighty arm rules before Him; behold, the reward of those who
perform His Memra is with Him, all those whose deeds are disclosed before
Him. |
|
11. Like a shepherd
[who] tends his flock, with his arm he gathers lambs, and in his bosom he
carries [them], the nursing ones he leads. {S} |
11. Like the shepherd who feeds his flock, he gathers lambs
in his arm, he carries tender ones in his bosom, and leads the nursing ewes
gently. {S} |
|
12. Who measured
water with his gait, and measured the heavens with his span, and measured by
thirds the dust of the earth, and weighed mountains with a scale and hills
with a balance? |
12. Who says these
things? One who lives, speaks and acts, before whom all the waters of the
world are reckoned as the drop in the hollow of a hand and the length of the
heavens as if with the span established, the dust of the earth as if measured
in a measure and the mountains as if indeed weighed and the hills. behold,
just as in the balance. |
|
13. Who meted the
spirit of the Lord, and His adviser who informs Him? |
13. Who established
the holy spirit in the mouth of all the prophets, is it not the LORD? And to the
righteous/ generous who perform His Memra He makes known the words of His
pleasure. |
|
14. With whom did He
take counsel give him to understand, and teach him in the way of justice, and
teach him knowledge, and the way of understandings did He let him know? |
14. Those who
besought before Him He caused to apprehend wisdom and taught them the path of
judgment and gave their sons the Law and showed the way of understanding to
their sons' sons. |
|
15. Behold the
nations are like a drop from a bucket, and like dust on a balance are they
counted; behold the islands are like fine [dust] that blows away. |
15. Behold, the
Gentiles are like the drop from a bucket, and are accounted like dust on the
scales; behold, the islands are like the fine dust which flies. |
|
16. And the
Lebanon-there is not enough to burn, and its beasts-there is not enough for
burnt offerings. {P} |
16. The trees of
Lebanon will not supply sufficient (wood) for burning, nor are the beasts
that are in it enough for a burnt offering. {P} |
|
17. ¶ All the nations
are as nought before Him; as things of nought and vanity are they regarded by
Him. |
17. ¶ All the Gentiles,
their deeds are as nothing; they are accounted extirpation and destruction
before Him. |
|
18. And to whom do
you compare God, and what likeness do you arrange for Him? |
18. Why are you
planning to contend before God, or what likeness do you prepare before Him? |
|
19. The graven
image, the craftsman has melted, and the smith plates it with gold, and
chains of silver he attaches. |
19. Behold, the image!
The workman makes it, and the smith overlays it with gold, and the smith
attaches silver chains to it. |
|
20. He who is
accustomed to select, chooses a tree that does not rot; he seeks for himself
a skilled craftsman, to prepare a graven image, which will not move. {S} |
20. He cuts down a
laurel, he chooses the wood that rot does not attack; he seeks out a skilful
craftsman to set up an image that will not move. {S} |
|
21. Do you not know, have you not heard has it not been
told to you from the beginning? Do you not understand the foundations of the
earth? |
21. Have you not known? Have you not heard? Has not the
fact of creation's orders been told you from the beginning? Will you not understand,
so as to fear before Him who created the foundations of the earth?
|
|
22. It is He Who sits above the circle of the earth, and
whose inhabitants are like grasshoppers, who stretches out the heaven like a
curtain, and He spread them out like a tent to dwell. |
22. It is He who makes the Shekhinah of His glory dwell in
the strong height, and all the inhabitants of the earth are reckoned before
Him like grasshoppers; who stretches out the heavens like a trifle and
spreads them like a tent of glory for His Shekhinah's house; |
|
23. Who
brings princes to nought, judges of the land He made like a thing of nought. |
23. who hands over
rulers to weakness, and makes the judges of the earth as nothing. |
|
24. Even [as though]
they were not planted, even [as though] they were not sown, even [as though]
their trunk was not rooted in the earth; and also He blew on them, and
they dried up, and a tempest shall carry them away like straw. {S} |
24. Although they
grow, although they increase, although their sons are exalted in the earth, He sends His anger among them, and they are ashamed and
His Memra, as the whirlwind the chaff, will scatter them. {S} |
|
|
|
Rashi’s Commentary on Yeshayahu (Isaiah) 40:11-18, 21-22
6 A voice from the Holy One, blessed be
He, says to me, “Call!”
and
it says My spirit says to Him, “What shall I call?” And the
voice answers him, “Call this, all flesh is grass. All those who are haughty
their greatness shall be turned over and become like grass. ([Manuscripts
yield:] All the princes of the kingdom their greatness shall be turned over and
shall wither away [lit. shall end] like grass.)
and
all its kindness is like the blossom of the field For
“the kindness of the nations is sin” (Prov. 14:34). [Ed. note: We have inverted
the order of Rashi and followed the order of K’li Paz and Parshandatha, to
connect the second part of the verse with the first. Rashi’s explanation of the
second part follows his first explanation of the first part. In the Lublin
edition, the second explanation of the first part of the verse interrupts the
sequence.] (Another explanation is: All flesh is grass.) A person’s end is to
die; therefore, if he says to do kindness, he is like the blossom of the field,
that is cut off and dries, and one must not rely on him, for he has no power to
fulfill his promise, perhaps he will die, for, just as the grass dries out and
the blossom wilts, so is it that when a man dies, his promise is null, but the
word of our God shall last for He is living and existing, and He has the power
to fulfill. Therefore, “Upon a lofty mountain ascend and herald, O herald of
Zion, for the promise of the tidings emanates from the mouth of Him Who lives forever.”
7 shall wilt Heb. נָבֵל, wilt.
9 O herald of Zion Heb. מְבַשֶּׂרֶת. The prophets who herald Zion. [This is the feminine form.]
Elsewhere (infra 52:7), he says, “the feet of the herald (מְבַשֵּׂר).” [This is the masculine form.] This denotes that if they are
worthy, he will be as swift as a male. If they are not worthy, he will be as
weak as a female and will delay his steps until the end.
10 shall come with a strong [hand] to mete
out retribution upon the heathens. ([Mss. read:] Upon the nations.)
behold
His reward is with Him It is prepared with Him for the righteous.
and
His recompense [lit. His deed,] the recompense for the deed, which
He is obliged to give them.
11 Like a shepherd [who] tends his flock
Like a shepherd who tends his flock; with his arm he gathers lambs, and he
carries them in his bosom.
the
nursing ones he leads [Jonathan renders:] The nursing ones he leads gently,
the nursing sheep.
he
leads
Heb. יְנַהֵל, lit. he shall lead, like מְנַהֵל, he leads.
12 Who measured etc. He had the power to
do all this, and surely He has the power to keep these promises.
with
his gait Heb. בְּשָׁעֳלוֹ, with his walking, as it is said (Habakkuk 3:15): “You trod
with Your horses in the sea.” Comp. (Num. 22:24) “In the path (בְּמִשְׁעוֹל) of the vineyards, a path (for walking).” Another explanation is
that שַׁעַל is the name of a receptacle. Comp. (Ezekiel 13:19) “For
measures (בְּשַׁעֲלוֹ) of barley.”
measured Amolad
in O.F., an expression of measure and number. Comp. (Ex. 5:18) “And the number (וְתֽכֶן) of bricks you shall give.”
and
measured by thirds Heb. בַּשָּׁלִשׁ, and measured by thirds, one third wilderness, one third
civilization, and one third seas and rivers. Another interpretation: בַּשָּׁלִשׁ, from the thumb to the middle finger, the third of the fingers.
Menahem explains it as the name of a vessel. Comp. (Ps. 80:6) “And You gave
them to drink tears with a vessel (שָׁלִישׁ).”
and
weighed mountains with a scale Everything according to the earth, a heavy mountain
He inserted into hard earth, and the light ones into soft earth.
13 Who meted the Holy Spirit in the mouth
of the prophets? The Lord prepared it, and He is worthy of belief.
and
His adviser who informs Him [and the one with whom He takes counsel He informs]
of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord,
and the one with whom He takes counsel He informs him, i.e., the righteous in
whom God confides, He informs of His plans for the future.] But, according to
its context, וְאִישׁ
עֲצָתוֹrefers back to the beginning
of the verse. Who meted out His spirit and who is His adviser who informs the
Holy One, blessed be He, of counsel?
14 With whom did He take counsel and give him
to understand With which of the heathens ([mss., K’li Paz:] nations) did He
take counsel, as He took counsel with the prophets, as it is said concerning
Abraham (Gen. 18:17): “Do I conceal from Abraham...?”
and
give him to understand, and teach him in the way of justice With
which one of the heathens ([mss., K’li Paz:] nations) did He do so, that He
taught him wisdom as He did to Abraham, to whom He gave a heart to recognize
Him by himself and to understand the Torah, as it is said (ibid. 26:5): “And he
kept My charge,” and Scripture states further (ibid. 18:19), “For he commands
etc.” And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7):
“Even at night my kidneys chastised me.”
(With whom did
He take counsel and who gave Him to understand [With which man did He take
counsel and which] man gave the Holy One, blessed be He, [to understand?]
Behold all the nations are like a drop in a bucket, and how could they teach
Him?)
15 Behold the nations are like a drop from a
bucket And are not worthy to Him to appoint some of them as prophets to
reveal His secret.
like
a drop from a bucket Heb. כְּמַר, like a bitter drop that drips from the bottom of the bucket,
bitter from the putrid water that is embedded in the bucket and the decay of
the wood, limonede in O.F.
and
like the dust of a balance for the copper corrodes and wears off.
like
fine
fine dust.
that
blows away [lit. that will be taken.] Like dust that is picked
up and goes up through the wind, like fine dust that is carried away.
16 there is not enough to burn on His
altar.
and
its beasts (the beasts] of the Lebanonthere is not enough for
burnt offerings. Another explanation is:
And
the Lebanon etc. to expiate the iniquity of the heathens.
17 All the nations are as naught before Him
In His eyes they are as naught, and are not regarded by Him.
19 melted Heb. נָסַךְ, an expression of melting (מַסֵּכָה).
the
craftsman has melted The ironsmith has cast it from iron or from copper,
and then the goldsmith plates it with plates of gold and covers it from above.
and
chains
Heb. וּרְתֻקוֹת, and chains.
20 He who is accustomed to select הַמְסֻכָּן
תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to
discern between a durable tree and other trees, chooses a tree that does not
decay quickly.
He
who is accustomed Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן
הִסְכַּנְתִּי)?”
to
select
Heb. תְּרוּמָה, separation, selection of the trees.
21 Do you not know...the foundations of the
earth Who founded it, and you should have worshipped Him.
22 the circle Heb. חוּג, an expression similar to (infra 44:13) “And with a compass (וּבַמְּחוּגָה),” a circle (compas in O.F.).
and
whose inhabitants are to Him [lit. before Him] like grasshoppers.
like
a curtain Heb. כַדּֽק, a curtain, toile in French.
24 Even [as though] they were not planted
They are even as though they were not planted.
even
[as though] they were not sown And still more than this, that they shall be uprooted
and plucked out, as if they were not sown. Sowing is less than planting.
their trunk is not rooted in the earth When
they will be plucked out, the trunk will not take root in the ground that it
will grow up anew. Every שֽׁרֶשׁ, root, in Scripture is accented on the first letter, and the
‘reish’ is vowelized with a ‘pattah’ [segol]. This one, however, is accented on
the latter syllable and it is vowelized with a ‘kamatz katan’ [tzeireh] because
it is a verb, present tense, [enracinant in French] being rooted.
Verbal Tallies
By: H. Em. Rabbi Dr. Hillel ben
David
& HH Giberet Dr. Elisheba bat
Sarah
Shemot (Exodus) 3:1 –
4:17
Yeshayahu (Isaiah)
40:11-18, 21-22
Tehillim (Psalms) 43
Mk
5:1-20, Lk 8:26-39, Acts 11:27-30
The Verbal tallies
between the Torah and the Ashlamata are:
Kept / Feed - רעה, Strong’s
number 07462.
Mountain - הר, Strong’s
number 02022.
The Verbal tallies
between the Torah and the Psalm are:
Came / Bring - בוא, Strong’s
number 0935.
God - אלהים,
Strong’s number 0430.
Shemot
(Exodus) 3:1 Now
Moses kept <01961> (8804) <07462> (8802) the flock of Jethro his
father in law, the priest of Midian: and he led the flock to the backside of
the desert, and came <0935> (8799) to the mountain <02022> of God
<0430>, even to Horeb.
Yeshayahu
(Isaiah) 40:11 He
shall feed <07462> (8799) his flock like a shepherd <07462> (8802):
he shall gather the lambs with his arm, and carry them in his bosom, and shall
gently lead those that are with young.
Yeshayahu
(Isaiah) 40:12
Who
hath measured the waters in the hollow of his hand, and meted out heaven with
the span, and comprehended the dust of the earth in a measure, and weighed the
mountains <02022> in scales, and the hills in a balance?
Tehillim
(Psalms) 43:1 Judge me, O God <0430>, and plead my
cause against an ungodly nation: O deliver me from the deceitful and unjust
man.
Tehillim
(Psalms) 43:3 O send out thy light
and thy truth: let them lead me; let them bring <0935> (8686) me unto thy
holy hill, and to thy tabernacles.
Hebrew:
|
Hebrew |
English |
Torah Seder Ex. 3:1 – 4:17 |
Psalms Psa 43:1-5 |
Ashlamatah Is 40:11-18, 21-22 |
|
vyai |
eloquent,
man, counselor |
Exod
4:10 |
Ps
43:1 |
Isa
40:13 |
|
lae
|
God |
Ps
43:4 |
Isa
40:18 |
|
|
~yhil{a/ |
GOD |
Exod
3:1 |
Ps
43:1 |
|
|
#r,a, |
Land,
earth, ground |
Exod
3:8 |
Isa
40:12 |
|
|
aAB |
came,
come, going |
Exod
3:1 |
Ps
43:3 |
|
|
yAG
|
nation |
Ps
43:1 |
Isa
40:15 |
|
|
%r,D, |
journey,
way |
Exod
3:18 |
Isa
40:14 |
|
|
%l;h' |
come,
go |
Exod
3:10 |
Ps
43:2 |
|
|
!he |
what
if, behold |
Exod
4:1 |
Isa
40:15 |
|
|
rh; |
mountain,
hill |
Exod
3:1 |
Ps
43:3 |
Isa
40:12 |
|
qyxe |
bosom |
Exod
4:6 |
Isa
40:11 |
|
|
[d;y" |
aware,
know, informed |
Exod
3:7 |
Isa
40:13 |
|
|
hwhy |
LORD |
Exod
3:2 |
Isa
40:13 |
|
|
lKo |
all |
Exod
3:20 |
Isa
40:17 |
|
|
aol |
exept,
never, ungodly |
Exod
3:19 |
Ps
43:1 |
|
|
#x;l; |
oppression |
Exod
3:9 |
Ps
43:2 |
|
|
hm' |
what,
why |
Exod
3:13 |
Ps
43:2 |
Isa
40:18 |
|
ymi |
who,
whom |
Exod
3:11 |
Isa
40:12 |
|
|
~yIm; |
water |
Exod
4:9 |
Isa
40:12 |
|
|
!mi |
because,
some, recently, against, than |
Exod
3:7 |
Ps
43:1 |
Isa
40:17 |
|
dA[ |
furathermore,
again |
Exod
3:15 |
Ps
43:5 |
|
|
l[; |
within,
above |
Ps
43:5 |
Isa
40:22 |
|
|
~ynIP' |
face |
Exod
3:6 |
Ps
43:5 |
|
|
vd,qo |
holy |
Exod
3:5 |
Ps
43:3 |
|
|
xl;v' |
send |
Exod
3:10 |
Ps
43:3 |
|
|
[m;v' ( |
give
heed, listen, heard |
Exod
3:7 |
Isa
40:21 |
|
|
r[;B' |
burning |
Exod
3:2 |
Isa
40:16 |
|
|
h['r' |
pasturing,
shepherd, tend |
Exod
3:1 |
Isa
40:11 |
Greek:
|
Greek |
English |
Torah Seder Ex. 3:1 – 4:17 |
Psalms Psa 43:1-5 |
Ashlamatah Is 40:11-18, 21-22 |
Peshat Mk/Jude/Pet Mk 5:1-20 |
Remes 1 Luke Lk 8:26-39 |
Remes 2 Acts/Romans Acts 11:27-30 |
|
ἀγαθός |
good |
Exo 3:8 |
|||||
|
ἀγέλη |
herd |
Mar 5:11 |
Luk 8:32 |
||||
|
ἀγρός |
field |
Mar 5:14 |
Luk 8:34 |
||||
|
ἀδελφός |
brother, brethren |
Exo 4:14 |
Act 11:29 |
||||
|
ἀκάθαρτος |
unclean |
Mar 5:2 |
Luk 8:29 |
||||
|
ἅλυσις |
chains |
Mar 5:3 |
Luk 8:29 |
||||
|
ἀναγγέλλω |
announce |
Isa 40:21 |
Mar 5:14 |
||||
|
ἄνθρωπος |
men, man, people |
Exo 4:11 |
Psa 43:1 |
Mar 5:2 |
Luk 8:29 |
||
|
ἀπέρχομαι |
went forth |
Exo 3:21 |
Mar 5:17 |
Luk 8:31 |
|||
|
ἀποκρίνομαι |
answered |
Exo 4:1 |
Mar 5:9 |
||||
|
ἀποστέλλω |
send |
Exo 3:10 |
Mar 5:10 |
Act 11:30 |
|||
|
ἄρχομαι |
began |
Exo 4:10 |
Mar 5:17 |
||||
|
βασανίζω |
tormented |
Mar 5:7 |
Luk 8:28 |
||||
|
βόσκω |
grazing |
Mar 5:11 |
Luk 8:32 |
||||
|
γῆ |
earth, land |
Exo 3:5 |
Isa 40:12 |
Luk 8:27 |
|||
|
γίνομαι |
came to pass, taking place |
Exo 4:3 |
Isa 40:13 |
Mar 5:14 |
Luk 8:34 |
Act 11:28 |
|
|
γινώσκω |
know, known |
Isa 40:13 |
|||||
|
δαιμονίζομαι |
demon- possessed |
Mar 5:15 |
Luk 8:36 |
||||
|
δαιμόνιον |
demon |
Luk 8:27 |
|||||
|
δαίμων |
demons |
Mar 5:12 |
Luk 8:29 |
||||
|
δέομαι |
beseeched |
Exo 4:10 |
Luk 8:28 |
||||
|
διηγέομαι |
described |
Mar 5:16 |
Luk 8:39 |
||||
|
δύναμαι |
able |
Exo 4:13 |
Mar 5:3 |
||||
|
εἴδω |
saw, seeing |
Exo 3:4 |
Mar 5:6 |
Luk 8:28 Luk 8:37 |
|||
|
εἰσέρχομαι |
entering |
Exo 3:18 |
Psa 43:4 |
Mar 5:12 |
Luk 8:30 |
||
|
ἐμβαίνω |
stepping |
Mar 5:18 |
Luk 8:22 |
||||
|
ἐξέρχομαι |
come forth |
Exo 4:14 |
Mar 5:2 |
Luk 8:27 |
|||
|
ἐπερωτάω |
asked |
Mar 5:9 |
Luk 8:30 |
||||
|
ἐπιτρέπω |
commission, committed |
Mar 5:13 |
Luk 8:32 |
||||
|
ἔπω |
said |
Mar 5:7 |
Luk 8:28 |
||||
|
ἐρέω |
said |
Exo 3:13 |
|||||
|
ἔρημος |
wilderness |
Exo 3:1 |
Luk 8:29 |
||||
|
ἔρχομαι |
came, come, go |
Exo 3:1 |
Mar 5:1 |
Luk 8:35 |
|||
|
ἐρωτάω |
ask |
Exo 3:13 |
Luk 8:37 |
||||
|
ἡμέρα |
days |
Exo 3:18 |
Mar 5:5 |
Act 11:27 |
|||
|
θεός |
GOD |
Exod 3:1 |
Ps 43:1 |
Mar 5:7 |
Luk 8:28 |
||
|
ἱματίζω |
dressed |
Mar 5:15 |
Luk 8:35 |
||||
|
κάθημαι |
sitting,sat |
Mar 5:15 |
Luk 8:35 |
||||
|
κατά |
down, through |
Mar 5:13 |
Luk 8:33 |
||||
|
κατοικέω |
dwelling, dwell |
Isa 40:22 |
Act 11:29 |
||||
|
κηρύσσω |
proclaim |
Mar 5:20 |
Luk 8:39 |
||||
|
κρημνός |
precipice |
Mar 5:13 |
Luk 8:33 |
||||
|
κύριος |
LORD |
Exod 3:2 |
Isa 40:13 |
Mar 5:19 |
|||
|
λεγεών |
legions |
Mar 5:9 |
Luk 8:30 |
||||
|
λέγω |
saying |
Exo 3:4 |
Mar 5:8 |
Luk 8:30 |
|||
|
μέγας |
greater, older |
Exo 3:3 |
Mar 5:7 |
Luk 8:28 |
Act 11:28 |
||
|
μνῆμα |
tomb |
Mar 5:5 |
Luk 8:27 |
||||
|
οἶκος |
house |
Mar 5:19 |
Luk 8:39 |
||||
|
ὅλος |
entire |
Luk 8:39 |
Act 11:28 |
||||
|
ὄνομα |
names |
Exo 3:13 |
Mar 5:9 |
Luk 8:30 |
Act 11:28 |
||
|
ὁρμάω |
advanced |
Mar 5:13 |
Luk 8:33 |
||||
|
ὄρος |
mountain, hill |
Exod 3:1 |
Ps 43:3 |
Isa 40:12 |
Mar 5:5 |
Luk 8:32 |
|
|
οὐδείς |
no one, nothing |
Isa 40:17 |
Mar 5:4 |
||||
|
οὐρανός |
heaven |
Isa 40:12 |
|||||
|
παρακαλέω |
comforted, appealed to |
Isa 40:11 |
Mar 5:10 |
Luk 8:31 |
|||
|
πᾶς |
all |
Exod 3:20 |
Isa 40:17 |
Mar 5:12 |
|||
|
πατήρ |
father |
Exo 3:6 |
|||||
|
πέδη |
shackles |
Mar 5:4 |
Luk 8:29 |
||||
|
πέμπω |
sent forth |
Mar 5:12 |
Act 11:29 |
||||
|
πλοῖον |
boat |
Mar 5:2 |
Luk 8:22 |
||||
|
πνεῦμα |
spirit |
Mar 5:2 |
Luk 8:29 |
Act 11:15 |
|||
|
πόλις |
city |
Mar 5:14 |
Luk 8:27 |
||||
|
πούς |
feet, foot |
Exo 3:5 |
Luk 8:35 |
||||
|
πρόβατον |
sheep |
Exo 3:1 |
|||||
|
πῦρ |
fire |
Exo 3:2 |
|||||
|
σωφρονέω |
sound mind |
Mar 5:15 |
Luk 8:35 |
||||
|
υἱός |
son |
Exo 3:10 |
Mar 5:7 |
Luk 8:28 |
|||
|
ὕψιστος |
highest |
Mar 5:7 |
Luk 8:28 |
||||
|
φεύγω |
fled |
Exo 4:3 |
Mar 5:14 |
Luk 8:34 |
|||
|
φοβέω |
fear |
Mar 5:15 |
Luk 8:35 |
||||
|
φωνή |
voice |
Exo 3:18 |
Mar 5:7 |
Luk 8:28 |
|||
|
χείρ |
hand |
Exo 3:8 |
Isa 40:12 |
Act 11:30 |
|||
|
χοῖρος |
swine |
Mar 5:11 |
Luk 8:32 |
||||
|
χώρα |
place |
Mar 5:1 |
Luk 8:26 |
NAZAREAN
TALMUD
Sidra Of Shemot (Ex.) 3:1 – 4:17
“UMoshéh Hayáh Roéh” “And Moses was
shepherding”
By: H. Em. Rabbi Dr. Eliyahu ben Abraham &
H.Em. Hakham Dr. Yosef ben Haggai
|
School of Hakham Shaul Tosefta (Luqas Lk 8:26-39) Mishnah א:א |
School of Hakham Tsefet Peshat (Mk
5:1-20) Mishnah
א:א |
|
When Yeshua had stepped out on land, there met[192] him a man[193] from the city who
was possessed with shedim (demons). For
a long time he had worn no clothes, and he had not lived in a house but among
the tombs. When he saw Yeshua, he cried out and fell down before him and said
with a loud voice, “What have you to do with me, Yeshua, son of the Most High
God (Heb. “El El’yon”)? I beg you, do not torment me.” For he
had commanded the unclean shade (spirit) to come out of the man. (For many a time it had seized him. He was
kept under guard and bound with chains and shackles, but he would break the
bonds and be driven by the shade (demon) into the desert.) Yeshua then asked him, “What is your name?”
And he said, “Legion,” for many shedim (demons) had entered him. And they begged him not to command them to depart
into the abyss. Now a large herd of pigs was feeding there on the hillside,
and they begged him to let them enter these. So he gave them permission. Then
the demons came out of the man and entered the pigs, and the herd rushed down
the steep bank into the lake and drowned. When the herdsmen saw what had happened, they fled
and told it in the city and in the country. Then people went out to see what
had happened, and they came to Yeshua and found the man from whom the shedim (demons) had gone out, sitting at the feet of
Yeshua, clothed and
in his right mind, and they were afraid. And those who had seen it told them
how the demon-possessed man had been healed. Then all the people of the
surrounding country of the Gerasenes asked him to depart from them, for they
were seized with great fear. So he got into the boat and returned. The man
from whom the shedim (demons) had
gone begged that he might be with him, but Yeshua sent him away, saying, “Return to your home,
and declare how much God has done for you.” And he went away, proclaiming
throughout the whole city how much Yeshua had done for him. |
They came to the other side of the sea, to the region of
the Gerasenes. And when Yeshua had stepped out of the boat, immediately[194] a
man met[195]
him from out of the tombs with an unclean[196]
shade (demon). He lived among the tombs.[197]
And no one could bind[198]
him anymore, not even with a chain, for he had often been bound with shackles
and chains, but he would break the chains apart, and he broke the shackles in
pieces. No one had the strength[199]
to control[200]
him (making him behave as a normal human). He lived night and day
among the tombs and on the mountains; he was always crying out and
cutting himself with stones. And when he saw Yeshua from a distance, he ran
and fell down before him. And crying out with a loud voice, he said, "What have you to do with
me, Yeshua, son of the Most High God (Heb. “El El’yon”)? I implore[201]
you by God, do not torment me." For he was saying to him, “Come out of the man,
you unclean shade
(demon)!” And Yeshua asked him,
“What is your name?” He replied, “My name is Legion,[202]
for we are many.”
And he begged him earnestly not to send them out of the country. Now a big
herd of pigs was feeding there on the hillside, and they[203]
begged him, saying, "Send us to the pigs; let us enter them." So he
gave them permission. And the unclean Shedim (demons) came out and entered the pigs; and the
herd, numbering about two thousand, rushed down the steep bank into the sea
and drowned in the sea. The herdsmen fled and told it in the city
and in the country. And people came to see what it was that had happened. And
they came to Yeshua and saw the demon-possessed man, the one who had had the
legion, sitting
there, clothed and in his right mind, and they were awestruck. And
those who had seen it described to them what had happened to the
demon-possessed man and to the pigs. And they began to beg Yeshua to depart
from their region. As he was getting into the boat, the man who had been
possessed with demons begged him that he might be with him. And he did not
permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has
had mercy on you.” And he went away and began to proclaim in the Decapolis
how much Yeshua had done for him, and everyone marveled. |
|
School of Hakham Shaul Remes (2 Luqas - Acts 11:27-30) Pereq
א:א |
|
|
Now in these days prophets (Hakhamim) came
down from Yerushalayim to Antioch. And one of them named Hagabah[204] stood up and gave a Sign (foretold)[205] by the Spirit (of Prophecy) that there would be a great famine over
all the world (this took place in the days of Claudius).[206] So the talmidim
determined, every one according to his ability, to send relief to the
brothers living in Y’hudah. And they did so, sending it to the Zeqanim by the
hand of Bar-Nechamah and Paqid Shaul. |
|
Nazarean Codicil to be read in
conjunction with the following Torah Seder:
|
Ex. 3:1 –
4:17 |
Psa 43 |
Is 40:11-18,
21-22 |
Mk 5:1-20 |
Lk 8:26-39 |
Acts 11:27-30 |
Commentary to Hakham
Tsefet’s School of Peshat
The
“Scenes” of the present pericope match the “scenes” of the Torah Seder.
Scene 1
Moshe is shepherding his flock when he is startled by the presence of a
Heavenly messenger and the burning bush.
A “meeting” across the
lake
The Greek word ὑπαντάω – hupantao shows that
there is a “scheduled meeting” of sorts. Yeshua knows where he must go and what
lies ahead. He, as Messiah after the pattern of Moshe is in possession of the
spirit of prophecy. Therefore, he could rest assured that come what storms and
problems he must face he would accomplish his mission.
The use of εὐθύς
– euthus in this pericope demonstrates moral immediacy of
the demoniac, as we have shown in the past. The demoniac is in need of
immediate attention as we can well see. While the young man is under the
influence and control of a shade (demon) the captive soul understands the moral
immediacy of his situation. Obviously all previous attempts of deliverance have
left the demoniac bound by the shade who calls himself “Legion.” The condition
of the demoniac shows the moral expediency and physical immediacy requisite on
this soul’s behalf. Therefore, Yeshua is perfectly aware of this ὑπαντάω – hupantao, “moed” (Divine appointment).
The demoniac’s home among the tombs shows that feral nature of the shade
(demon). It also shows the shade’s (demon’s) character as a fallen spirit which
firstly wants the destruction of humanity and secondly, the disdain of the
spirit towards man as a recipient of the Torah. We are able to draw these
conclusions hermeneutically.
Sevarah – logical deduction shows that the demoniac’s self-inflicted wounds
teach us that he is not in possession of his mental faculties. The infliction
of these wounds show is the influence behind the self-defacement. This means
that the spirits influencing the demoniac are those who desire the destruction
of humanity.
Ḳal va-ḥomer – If a person who is exposed to a corpse is rendered “unclean,” how
much the more when a person lives among the tombs where the bones and remains
of the diseased are present in multiplicity.
Ḳal va-ḥomer – If the “herdsmen” are pig farmers bringing uncleanness to the region
how much more unclean are the tombs and grave sites? These spirits are those
who were opposed to humanity’s reception of the Torah.
We will also note here that Hakham Tsefet plays on the sanctity of
Horeb, the mountain of G-d. Rather than the sanctity of Horeb, we have a
demoniac “Night and day among the tombs and on the mountains.”
Scene 2
“I have surely seen the affliction of My people who are in Egypt and have heard their cry because of
their taskmasters.” (Sh’mot 3:7)
Where are the Hakhamim?
The phrase “No one had the strength to control him (making
him behave as normal human)” literally means that there was not a Hakham
available to procure deliverance for the demoniac. We can readily deduce that
there are not any Hakhamim present. Again, “Severah” (logic) tell us that there
is no Tsaddiq – righteous/generous Hakham present.
Firstly, this is because there is “no one” who has the strength to
“control him.” The language, albeit Peshat is not speaking of “physical
strengths.” The Greek word ἰσχύω – ischuo relates to the
Hebrew word גּבּור –
gibbôr, (Chazan) telling us that there is no Bet Din and no congregation
present to “control.”
Secondly, we can determine that there is no Bet Din or “congregation”
present because there is no compassion for the demoniac’s soul. The demoniac
cried day and night among the tombs and mountains [207]
receiving no compassion from the townsfolk. Since when is a herd of pigs
greater in value than a man’s soul? The Greek title for the Officer “Masoret,”
is logically related to the Greek phrase οἰκοδομέω
– oikodomeo, “the builder” of a
house, i.e. Synagogue. The idea of οἰκοδομέω
– oikodomeo is directly related to
compassion. In the present pericope, we note that no one has been able to
restrain the demoniac, showing the lack of the first two officers of the Esnoga
(Synagogue). Therefore, we must note that there is no Hakham present by means
of Severah and Ḳal va-ḥomer.
Severah tells
us, where there is an absence of Hakhamim, there is every evil work.
Ya’aqob (Jas.) 3:16 For where jealousy and
selfish ambition exist, there will be disorder and every evil practice.
The selfish ambition of the herdsmen is contrasted against Moshe the
Lawgiver who in great mercy and compassion through the Torah establishes and
restores order. The absence of order means there is an absence of a Jewish
Congregation. Furthermore, the pericope demonstrates the result when there is
not a Jewish Congregation.
In the Torah Seder G-d tells Moshe that He has heard the cry of His people and sends
Moshe, His messenger and emancipator. In the present pericope, G-d hears the
cry of His creature and sends His Messenger, Yeshua for his deliverance. The
Egyptian “taskmasters” (tormentors) held the B’ne Yisrael captive just as the
shade (demon) held the demoniac hostage within his own body.
Scene 3
|
Sh’mot
3:13 |
Mordechai
(Mk.) 5:9 |
|
“If I come to the
B’ne Yisrael and say to them, ‘The God of your fathers has sent me to you,’
and they ask me, ‘What is His name?’”
|
“What is your
name?” |
How many in a Legion?
|
“I
implore you by God, do not torment me.” |
"My
name is Legion, for we are many." |
The studious talmid will note the difference in language in our
pericope. The change in nomenclature tells us that something is amiss. Either
we have a change for the sake of drawing attention or there is something
awry. Having experienced these matters
firsthand, we note that no demon will ever tell the truth. The ploy of
deception is a tool, which gives the shade (demon) an advantage to those who
cannot see the evil residents. Here we are not saying that there is not more
than one shade (demon), which is made clear by the Luqan Tosefta. We are
drawing attention to the tactics, which are used by these unclean and
untruthful spirits. The title “Legion”
may very well be such a tactic. Or, this may be the way that that demoniac
felt. He may have felt and believed that there were a “thousand” demons inside.
The Bay of Pigs
Why do the shedim (demons) want to enter the pigs? Obviously, the shedim
(demons) love uncleanness. However, we must note that the whole region is given
to “uncleanness.” The pride of the herdsmen is a herd of unclean animals.
Therefore, we must deduce that the region at that time was given to all sorts
of uncleanness.
Scene 4
"What is that in your
hand?" He said, "A staff." And He said, "Throw it on the
ground." So he threw it on the ground, and it became a serpent, (Sh’mot 4:2-3)
When the Hakhamim come to town, everything is put in order,
unfortunately, those who throw off the yoke of the Hakhamim, love disorder.
“And they began to beg Yeshua to depart from their region.”
Above we noted that where there is selfish ambition there is disorder and every evil practice. Ya’aqob (James) continues by saying…
Ya’aqob (Jas.) 3:17 But the
wisdom (Hakham) from above (the heavens)[208] is first pure (ceremonially clean), then peaceable, gentle, open to reason,
full of mercy and good fruits, impartial and sincere.
The Hakhamim bring ritual purity with order. The word “pure” means
ceremonial cleanness.[209]
Here the phrase “peaceable” refers to wholeness. This is exhibited in the
present pericope where the demoniac is “clothed and in his right mind” i.e. whole.
Hakham Tsefet does not give us any more details about the liberated man
other than he was “clothed and in his
right mind.”[210] He
shows Yeshua sending this young man home to his family. The simile of the
“prodigal son” shares some similarities with the present pericope. The prodigal
came to his “right mind” while wallowing among the pigs. His “right mind” sent
him home where he confessed before G-d and his father his sinfulness. Here we
determine that the demoniac returned home where he belonged. Had this not been
the case we could hardly believe that Yeshua would have left this man is this
place of uncleanness. Furthermore, we again apply the hermeneutic rule of Kelal
u-Peraṭ and Peraṭ u-kelal
and Corral Hermeneutics to determine this truth. The general
statements defined by the particular are readily noticeable. The general
statement “Go home” is defined by the particular statement “I promise
that I will bring you up out of the affliction of Egypt to the land of the
Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the
Jebusites, a land flowing with milk and honey” i.e. home.
Epilogue
The juxtaposition of this pericope with the Torah Reading Sh’mot 3:1 –
4:17 is masterfully crafted. There are so many parallels that we cannot name
them all. We conclude that if G-d cares for a nation enslaved by the legions of
Egyptians, how much the more, He cares for a single soul enslaved by a legion
of shedim (demons). The value and worth of a soul is equivalent to a whole
universe.
Commentary to Hakham
Shaul’s School of Remes
Hakham Shaul following the lead of his Hakham, Tsefet notes the sandwich
of Shabbat Sheqalim between two regular Sabbaths.. Hakham Tsefet presented the
narrative of Yeshua in the midst of a great windstorm. This pericope bore a
great number of parallels with Yonah the Prophet and his missionary journey
among the Gentiles. Hakham Shaul notes the proximity of Shabbat Sheqalim with
the present Remes commentary.
Prophets, Famine, Locusts and Signs
Just as the Torah and Mitzvoth had reached the entire world,[211]
Hagabah prophecies that there will be a worldwide famine. Hakham Shaul here
makes his allegorical play on words knowing that it was “famine,” which drove
the B’ne Yisrael into Mitzrayim (Egypt). Now a “famine” will drive the B’ne
Yisrael into Diaspora, albeit a different famine. Allegorically we see that the
famine is of the Torah and the Mitzvoth, which would be requisite for the
redemption of the Western World. Furthermore, we note that it is not the Jewish
people who are in need of Torah education, but because the Gentile world is
suffering from a “famine” of Torah, the Jewish Hakhamim must be sent into
exile.
Our translation, “Hagabah stood up and foretold by the Spirit (of
Prophecy) that there would be a great famine over all the world” can
also read, “Hagabah stood up and gave a sign[212]
by the Spirit (of Prophecy) that there would be a great famine (of the Torah) over all the world.”
We must again appeal to Hermeneutics to determine the true meaning of
Hakham Shaul’s “sign.” We will appeal to Rabbi Ishmaels’ seventh rule, Kelal
Shehu Tzarich Li-ferat U-ferat Tzarich Lichelal.[213]
Hakham Shaul places the Prophet Hagabah (lit. “the locust”) and
juxtaposes him against Moshe Rabbenu the quintessential Prophet. Because the
language of a Prophet is allegorical at minimum, we must realize that Hagabah
was not referring to a natural famine, although in the days of Claudius there
were great famines.[214]
We also find greater association with the Torah Seder in seeing brethren who
are oppressed and in need. Moshe Rabbenu defended and delivered the B’ne
Yisrael from the ravaging taskmasters in the same way Yeshua delivered the
demoniac in our Mishnaic pericope.
G-d used a very special sign to attract Moshe Rabbenu.
Before we look at that “sign,” we must remember that Moshe
Rabbenu was not only the great “Lawgiver,” he was advanced in ALL the sciences
of the world. Therefore, he knew and understood scientific principles with
great alacrity. Whatever, “Sign” G-d would give Moshe Rabbenu
must be something which defied natural science.
Philo describes the splendour of the “Sign” Moshe Rabbenu
saw.
(Mos. 1:65-66) 65 And when Moses was leading his flock into a
situation full of good water and good grass, where there was also a great deal
of herbage especially suitable for sheep, he came upon a certain grove in a
valley, where he saw a most marvelous sight. There was a bush or briar, a very
thorny plant, and very weak and supple. This bush was on a sudden set in a
blaze without any one applying any fire to it, and being entirely enveloped
from the root to the topmost branch by the abundant flame, as though it had
proceeded from some fountain showering fire over it, it nevertheless remained
whole without being consumed, like some impassible essence, and not as if it
were itself the natural fuel for fire, but rather as if it were taking the fire
for its own fuel. 66 And in the middle of the flame there was seen a
certain very beautiful form, not resembling any visible thing, a most Godlike
image, emitting a light more brilliant than fire, which any one might have
imagined to be the image of the living God. But let it be called an angel,
because it merely related (διήγγελλε)[215]
the events which were about to happen in
a silence more distinct than any voice by reason of the marvelous sight which
was thus exhibited.[216]
What allegorical message is Hakham Shaul trying to convey by drawing
attention to what Moshe Rabbenu saw? And, how does the hermeneutic rule Kelal
Shehu Tzarich Li-ferat U-ferat Tzarich Lichelal help us unravel the
mystery?
Firstly, we must state that the specific
“Sign”
in our Torah Seder must be used to interpret the general “Sign” of Hagabah. However, we must
ask ourselves the question as to what the allegorical meaning of the “Sign”
of the burning bush means. And, secondly, how did Moshe Rabbenu interpret this
sign? The true meaning of the “Sign” inspired Moshe Rabbenu to
fulfil his Messianic Mission. When we see the true meaning of the “Sign,”
we will be able to understand the Mission of Messiah and our Mission as
Messiah’s agents.
Shabbat Sheqalim
Before we unravel the “Sign,” we will note the contiguity
of Shabbat Sheqalim and the Nazarean authors Hakham Tsefet and Hakham Shaul.
Both of these authors have alluded to the contiguity of Shabbat Sheqalim. While
Shabbat Sheqalim was initially instituted for the maintenance of the Bet HaMiqdash
(Temple/Tabernacle), in our present day is used for the benefit of the Esnoga
and other general use. The fact that Hakham Shaul notes the Eb’yónim – Hebrew אביונים Ebionites
(poor ones) who were in need due to the famine is a subtle reference to Shabbat
Sheqalim and a clue to our “Sign.”
Hakham Shaul also makes a wondrous allegorical play on words by his use
of Hagabah as the “Prophet” who gives the “Sign.” Hakham Shaul’s use of “SIGNS”
are allegorical “Hints”
to the coming plagues, which would inundate Mitzrayim and our close proximity
to Pesach. Hagabah means “the locust”[217]
and allegorically refers to the eighth plague, which drowned Mitzrayim in
“hagab” locusts[218].
We also note that there is an allegorical reference to Purim. “Sending relief
to our brothers in Y’hudah” is the “relief” sent into the “whole world” in the
miracle of Purim. Furthermore, the use of Bar-Nechamah “the Son of Consolation”
bespeaks the Messiah and the Messianic role of Moshe Rabbenu.
Before we unveil the “Sign,” we ask one final question.
What does Shabbat Sheqalim have to do with Moshe Rabbenu and the “Sign”
of a burning bush?
Moshe Rabbenu saw the “angel” Michael or,
as the Targum Pseudo Yonatan says, he saw Zagnugael. Seforno tells us that when
a person sees an angel he has not yet entered the level of prophecy.[219]
The Ramban explains that when Moshe saw Michael he knew that the Divine
Presence was resident in the burning bush.[220]
When Moshe Rabbenu knew that the Shekinah was present, he entered the first
level of the state of prophecy. With the response to G-d’s call, Moshe Rabbenu
shows his readiness and ability to receive the gift of Prophecy. Unfortunately,
the Ramban does not reveal the allegorical meaning of the Sign i.e. the
“burning bush.”
However, the Peshat commentary of Seforno opens the door so we can begin
to see the allegorical message advanced here.
Unless
the angel had been within the bush, this could not have happened as something
natural. The fire Moses saw burning enveloped the angel. The implied message
was that the righteous members of the Jewish people, who are themselves angels
of G-d, i.e. His messengers on earth, and who are surrounded by the Egyptian
nation who treated them as burning thistles or less, would themselves become
subject to this fire when enduring the ten plagues, but [the Jewish people]
would remain unharmed by all those plagues. This is what Moses was taught when
he saw [the burning bush].[221]
To answer the mysterious question “what is the meaning of the “sign” of
the burning bush” is furthered by one of the allegorical masters, Philo.
(Mos. 1:67-68) For the burning bush was a symbol of the oppressed
people, and the burning fire was a symbol of the oppressors; and the
circumstance of the burning bush not being consumed was an emblem of the fact
that the people thus oppressed would not be destroyed by those who were
attacking them, but that their hostility would be unsuccessful and fruitless to
the one party, and the fact of their being plotted against would fail to be
injurious to the others. The angel, again, was the emblem of the providence of
God, who mitigates circumstances which appear very formidable, so as to produce
from them great tranquility beyond the hopes or expectation of any one. XIII.
But we must now accurately investigate the comparison here made. The briar, as
has been already said, is a most weak and supple plant, yet it is not without
thorns, so that it wounds one if one only touches it. Nor was it consumed by
fire, which is naturally destructive, but on the contrary, it was preserved by
it, and in addition to not being consumed, it continued just as it was before,
and without undergoing any change whatever itself, acquired additional
brilliancy.[222]
We can also look at several passages and sources, which support this
postulation.
Obadiah 1:18 “And the house of Jacob shall be fire
and the house of Joseph a flame, and the house of Esau shall become stubble.
And they will set them on fire and consume them, So that there will be
no survivor of the house of Esau, For the Lord
has spoken.”
Note that the “Fire” (message) did not consume Moshe Rabbenu. In similar
manner, the “fire” of the Torah does not consume the Hakhamim. However, they
identify as the “Fire” of the Torah. The Prophet Y’rmiyahu (Jeremiah) said the
message – Torah was “like a burning fire shut up in his bones.”[223]
Targum
Pseudo Yonatan Yesha’yahu 33:14 “the
splendour of the Shekhinah is like a devouring fire”
Ps. 104:4 He makes the winds His messengers, His
ministers (messengers) Flaming fire.
Luqas 3:16 “I immerse you in (living) water but the one greater than I is coming;
I am not worthy to untie the thong of his sandals. He will immerse you with the
Ruach HaKodesh (holy breath of the Mesorah) and fire.
Midrash Rabbah Song of Songs 1:53 When they were “stringing pearls” the words of the
Pentateuch with those of the prophets and the prophets with the Writings, and
the fire flashed around them
and the words rejoiced as on the day when they were delivered from Sinai. For
was not their original delivery from Mount Sinai with fire, as it says, And the mountain burned with fire unto
the heart of heaven (Deut. IV, 11)? Once as Ben Azzai sat and expounded, the fire
played round him. They went and told R. Akiba, saying, “Sir, as Benn Azzai sits and expounds the fire is flashing round him. He went to him and
said to him:” “I hear that as you were expounding the fire flashed round you.”
He replied: “That is so.” He said to him: “Were you perhaps treating of the
secrets of the Divine Chariot?” “No, he replied. I was only linking up the words of the Torah with one
another and then with the words of the prophets, and the prophets with the
Writings, and the words rejoiced as when they were delivered from Sinai, and
they were sweet as at their original utterance. And were they not originally
delivered from Sinai in fire, as it says," And the mountain burned with
fire"?
The generality of Hagabah’s “Sign” is unveiled in the specific
meaning of Moshe’s “Sign.” The weakness of the Eb’yónim – Hebrew אביונים Ebionites
(poor ones) is a means for their survival. Their strength is the thistle or
thorn of Torah, which inflict wounds on their oppressors and protects the
Jewish people.
Hakham Shaul’s message is derived from the “Sign” of the “Burning
Bush.” Likewise, the message of Hakham Tsefet in the Peshat portion of our
Nazarean Codicil posits the same message. Even when the enemy is a “Legion,” we
will not be consumed. The fire, which does not consume the bush, serves as
protection for its residents.
Peroration
The genius of Hakham Tsefet and Hakham Shaul prepares their audience for
the coming trials. The Hebrew calendar’s cycle shows that history is
repetitive. Each year we face the same problems in some altered fashion.
However, this is not a message of dismay. This is a message of encouragement by
Philo.
“Do
not faint; your weakness is your strength, which shall pierce and wound
innumerable hosts. You will be saved rather than destroyed, by those who are
desirous to destroy your whole race against their will, so that you will not be
overwhelmed by the evils with which they will afflict you, but when your
enemies think most surely that they are destroying you, then you will most
brilliantly shine out in glory.”[224]
Moshe’s rod is his symbol of authority. This truth is uncontested. When
G-d gave Moshe a “Sign” by means of the rod, it
became a serpent. Here we note that Moshe’s rod (authority) is the Hakhamim
(Serpents). So long as the Congregation at Antioch supported the “Root,” they
survived in a state of “purity.” When they rejected the authority of the
“Root,” their demise had already taken place.
Amen V’Amen
Questions
for Understanding and Reflection
2.
What questions were asked of
Rashi regarding Ex. 3:1?
3.
What questions were asked of
Rashi regarding Ex. 3:11?
4.
What questions were asked of
Rashi regarding Ez. 3:12?
5.
What questions were asked of
Rashi regarding Ex. 3:14?
6.
What questions were asked of
Rashi regarding Ex. 3:15?
7.
What questions were asked of
Rashi regarding Ex. 3:18?
8.
What questions were asked of
Rashi regarding Ex. 4:6?
9.
What questions were asked of
Rashi regarding Ex. 4:11?
10.
What questions were asked of
Rashi regarding Ex. 4:16?
11.
There are certain sectarians that
call themselves as the “the Sacred Namers” who oblige their members to use the
term “Yahweh” (or other distortions of the same word), or even “Jehovah”. If
any one of these would come to you and say that you are wrong and that you
should use whatever name they propose, how would you answer them?
12.
According to the Rambam and the
Ramban how should we correctly translate the phrase in Exodus 3:14 “Eh’yeh Asher Eh’yeh” into English? And
is this phrase G-d’s commentary on the Tetragmaton?
13.
According to Rashi what is the
meaning of Psalm 43:3?
14.
What is Tikkun Chatzot and what
role does Psalm 43 plays on this special prayer?
15.
What is the meaning of Isaiah
40:10 according to the Nazarean Codicil (cf. Rev. 22:12) and according to Rashi?
And are both in agreement? Why or why not?
16.
Why would the shedim (demons)
want to enter the pigs? And how is the physiognomy of a pig deceptive?
17.
In Mark 5:15 we read that the
healed man was “clothed and in his right
mind.” How is this an echo of Gan Eden (Paradise)?
18.
In Acts 11:28, why the proper
name of the prophet “Hagabah” is also part of the message/prophecy that he
delivered?
19.
According to Philo what is the
meaning of the “sign” of the burning bush? And does Philo’s answer agree with
Seforno’s Peshat commentary?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Note: For further comments on the
rod of Moshhe Rabbenu (Moses of our Teacher) see:
http://www.betemunah.org/staff.html
Coming
Festivals:
Fast of Esther
Adar 11, 5773 –
Thursday 21st of February, 2013
For further
information see: http://www.betemunah.org/esther.html
Purim
Adar 14, 5773 – Sunday
24th of February, 2013
For further
information see: http://www.betemunah.org/allegories.html ; http://www.betemunah.org/purim.html ;
http://www.betemunah.org/purims.html & http://www.betemunah.org/r2r.html
Next Shabbat:
“Zakhor” - “Remember”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
זָכוֹר |
|
|
|
“Zakhor” |
Reader 1 – Debarim 24:19-22 |
Reader
1 – Sh’mot 4:18-20 |
|
“Remember” |
Reader 2 – Debarim 25:1-4 |
Reader
2 – Sh’mot 4:21-23 |
|
“Acuérdate” |
Reader 3 – Debarim 25:5-7 |
Reader
3 – Sh’mot 4:24-26 |
|
D’varim (Deut.) 24:19 – 25:19 |
Reader 4 – Debarim 25:8-10 |
|
|
Ashlamatah: I Samuel 15:1-34 |
Reader 5 – Debarim 25:11-13 |
|
|
|
Reader 6 – Debarim 25:14-16 |
Reader
1 – Sh’mot 4:18-20 |
|
Psalm 2:1-12 |
Reader 7 – Debarim 25:17-19 |
Reader
2 – Sh’mot 4:21-23 |
|
N.C.: Rev. 13:11 – 14:12; 15:2-4 |
Maftir – Debarim 25:17-19 |
Reader
3 – Sh’mot 4:24-26 |
|
I Samuel 15:1-34 |
|
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
Rabbi
Dr. Hillel ben David
Rabbi Dr. Eliyahu ben Abraham
[1] Verse
4.
[2]
Genesis 32:31. The reference there is to an angel. See Ramban on Verses 26 and
30, there.
[3] Verse
6.
[4] See
Vol. I, p. 260, for a similar instance.
[5]
Beresheet Rabbah 97:4. The complete quote mentioned here by Ramban is found in
Shemot Rabbah 2:8.
[6]
Literally: "Rabbi Yosei the tall one." He was an outstanding pupil of
Rabbenu Hakadosh, or Rabbi Judah the Prince, redactor of the Mishnah.
[7] Verse 4.
[8]
Ramban's intent is to solve this difficulty: In the verse before us it says,
and, behold, the bush 'bo'eir', and
in Verse 3 it says that Moses asked, why the bush is not 'yiv'ar'? Ramban explains that in the first case, bo'eir has the same meaning as doleik (burning), while yiv'ar means "consumed."
[9]
Jeremiah 7:18.
[10] Verse
3.
[11]
Judges 15:14.
[12]
Deuteronomy 17:7.
[13] Isaiah
44:15 . The expression "for fodder" suggests destruction and
annihilation. See R'dak, (mentioned in my Hebrew commentary, p. 288), who so interprets
this verse. Here then the sense of the verse would be: "why does the fire not remove or eat up the bush altogether?"
[14]
Judges 10:4. Thus the word ayarim has
two separate meanings in the same verse. In the instance before us here, the
Hebrew root bo'eir is used with two
separate meanings: burning, and consuming or removing.
[15]
Further, 20:18.
[16] Numbers
12:8.
[17]
Further, 19:20.
[18] Verse
1.
[19]
Accordingly we must understand that before the burning of the bush began, Moses
had already gone up on the mountain but not to its top. It was later when he
desired to approach the top of the mountain to see this great sight, why the bush is not burnt, that he was warned not
"to approach." Had he not been on the mountain at all, the warning
should have been not "to come up.”
[20]
Joshua 5:15.
[21] II
Kings 20:5. These words were spoken by the prophet Isaiah to King Hezekiah. Now
since David was not Hezekiah's father, it proves that people call an ancestor
"father."
[22]
Further, 15:2.
[23]
Genesis 12:8. See Ramban there, Vol. I, p. 172.
[24] The
verse before us reads: I am the G-d of
your father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob.
[25]
Shemoth Rabbah 3:1.
[26] The
reason for it is stated by Rashi in Genesis 28:13: "Because it is said, Behold He puts no trust even in His holy
ones" (Job 15:15). As long as a person lives, the evil inclination in
him is still present.
[27] See
further, Verse 15.
[28]
"It is with reference to them [the separate attributes associated with the
patriarchs] that Moses mentioned, the
great G-d, the mighty, and the feared (Deuteronomy 10:17). "The great' alludes to Abraham, as it is
said, and of great kindness (Psalms
145:8); 'the mighty' to the Fear of
Isaac (Genesis 31:42); and 'the feared'
to Jacob, as it is said, For with You
there is forgiveness, that You may be feared" (Psalms 130:4). (Ricanti
in his work here on the Torah).
[29]
Further in Verse 15.
[30]
Further, 19:20.
[31] Ibid.,
Verse 18.
[32]
Genesis 18:21. See Ramban there (Vol. I, p. 245) where he explains that the
meaning is, "I will go down from the attribute of mercy to the attribute
of justice." Here the meaning would be: "and I am come down from
attribute to attribute."
[33] The
Girgashite, mentioned among the seven nations that Israel was to inherit
(Deuteronomy 7:1).
[34]
Further, 23:23. And bring you in unto the
Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and
the Jebusite.
[35] So clearly
stated in Joshua 9:1-2.
[36]
Yerushalmi Shebi’ith VI, 1.
[37] Further, 23:23.
[38]
Further, 23:25.
[39] See
Psalms 31:9.
[40] The
Hebrew: ba'achu. See Ramban, Genesis
41:2 (Vol. I, p. 495) for his explanation of that term.
[41]
Jeremiah 31:11.
[42]
Ezekiel 20:6.
[43] E.g.,
see further, 13:5.
[44] Verse
7.
[45]
According to another reading: "permit Pharaoh to enslave."
[46] II
Chronicles 28:9.
[47]
"The Congregation of Israel." Here understood in a Cabalistic sense,
an allusion to the attribute of justice.
[48]
Genesis 18:21.
[49] Ibid.,
15:13 (Vol. I, pp. 203-8).
[50] Verse
8.
[51] Verse
8.
[52] Verse
11.
[53] I
Samuel 16:2.
[54] Verse
11.
[55]
Deuteronomy 4:6.
[56] See
ibid., Verse 38.
[57] Verse 8.
[58]
Further, 6:1. See also Rashi there.
[59] See
II Chronicles 17:4.
[60]
Further, 19:9.
[61] See
Song of Songs 1:4.
[62]
Further, Verse 18. See also Ramban further, 19:1.
[63] In
the Tur's rendition of Ramban: "they will surely listen and not ask for a
sign."
[64] Genesis
31:41. Literally: "this to me is twenty years." Rabbenu Bachya ben
Asher here intimates that Ramban's intent is to be understood in the light of
the verse, 'Zeh' (This) is my G-d, and I
will glorify Him (further, 15:2). See my Hebrew commentary here on Ramban,
p. 290.
[65]
Genesis 17:4.
[66]
Further, 23:20.
[67]
Ibid., 4:1.
[68]
Ibid., Verses 2-9.
[69]
Genesis 12:17.
[70]
Ibid., 14:14-15.
[71]
Further, 6:3.
[72]
Genesis 48:21.
[73]
Ibid., 50:25.
[74] Isaiah 48:16.
[75] Verse
6.
[76]
Shemoth Rabbah 3:6.
[77]
Further, 20:2. "And if I am worthy to become Your agent at the Giving of
the Torah, I request to be informed now of Your Great Name" (Etz Yoseph to
Shemoth Rabbah). This conclusion is here implied and is so clearly stated at
the end of the Midrash here quoted.
[78] Verse
14.
[79]
"You." In our version of Rashi: "them."
[80] "You."
In our version of Rashi: "them."
[81]
"In other sorrows." In our version of Rashi: "In the subjection
[they will suffer at the hands] of the other kingdoms."
[82]
Berachoth 9 b.
[83]
Isaiah 63:9.
[84] See
Psalms 91:14.
[85]
Deuteronomy 4:7.
[86] Psalms
58:12.
[87] Sefer
Vhizhir. See Torah Shleimah by Rabbi M. Kasher, paragraph 188.
[88]
Deuteronomy 28:12.
[89] Job
12:15.
[90]
Shemoth Rabbah 3:6.
[91] Or
"a Being Who is necessarily existent." "G-d alone is that Being,
for His existence is absolute — existence and essence are perfectly identical.
He is not a substance to which existence is joined as an accident, as an
additional element. His existence is always absolute, and has never been a new
element or an accident in Him" (Moreh Nebuchim, I, 57, Friedlander's translation).
[92] The
meaning thereof is further elucidated by Ramban. In our version of Onkelos,
these two Divine Names are also not translated and instead are retained in
their original Hebrew form.
[93]
Deuteronomy 28:58.
[94]
Further , 33:13.
[95]
Ibid., Verse 19.
[96]
Deuteronomy 28:58.
[97] In
his Arabic translation of, and commentary on, the Torah. So clearly mentioned
by Rabbi Abraham the son of Rambam in his commentary (Wiesenberg ed., London,
1958, p. 226). See Index in my Kithvei Haramban, Vol. II, p. 564, under lashon,
for Ramban's extensive use of Arabic. In view then of the fact that Ibn Ezra
does not mention this interpretation of Rav Saadia Gaon in his commentary, nor
is it found in Saadia's philosophic work Emunoth VeHaDei'oth, it may be assumed
that Ramban saw it in the original Arabic.
[98] Part
I , Chapter 63. In Friedlander's translation: p. 239.
[99]
Namely, Rabbi Yitzchak, Rav Saadia Gaon, and Rambam in his Moreh Nebuchim, all
mentioned above.
[100]
Namely, that Moses asked by what Divine attribute is his mission to them, whether
with the attribute of El Sha-dai which stood by the patriarchs, or with the
high attribute of mercy with which signs and wonders, new phenomena in
creation, will be done to speed their redemption — all as explained above.
[101] Verse
15. The Divine Name mentioned here is the Tetragrammaton.
[102]
Isaiah 63:12.
[103] See
a similar ending in Vol. I, p. 553. Ramban evidently uses the expression in
order to indicate that he has merely touched on only the surface of the
mysteries here indicated in the text, and one must constantly pray to be shown
new wonders that lie hidden in the Torah.
[104]
Psalms 55:20. The verse here thus states: "Thus
will you say unto the children of Israel. Whenever you mention Me in prayer
say thus: 'G-d of Abraham, G-d of Isaac...'
This is My
memorial unto all generations."
[105] It is
to indicate that this is the preponderant Name in the memorial (Bachya).
[106] See
Genesis 50:24, that it is Joseph who is speaking. But it is clearly implied
there that Joseph is quoting a tradition given to him by his father. Hence
Rashi here mentions it in the name of Jacob. Ramban will further stress the
fact that it was Joseph who stated it twice.
[107]
Ibid., Verse 25.
[108] See
Note above.
[109]
Shemoth Rabbah 3:11.
[110]
Ibid., 5:1.
[111] The
Hebrew is: hama'asim (the deeds). If
this is the correct reading, it is obviously a reference not only to the words
of the message, but also to all of the signs he did before the people. (See
further, 4:1-9 and 30). However, from the concluding language of this Midrash
quoted here further - Kol HaD'varim
('all' the words) - it is clear that the sense here is also "words,"
and reference is to the wording of the message of redemption: pakod
pakad'ti.
[112]
Further, 4:31.
[113]
Genesis 37:3. And see Ramban there, Vol. I, pp. 451-2.
[114] On
the basis of Genesis 50:25, Ramban's intent may be explained as follows: Joseph
made all his brothers swear to bring his bones up from Egypt at the time of the
redemption, and to Levi he revealed the secret of pakod pakad'ti, that with
these words the true messenger will announce the approaching redemption.
[115] Hence
when Moses came and said the words pakod pakad'ti, the elders of Israel
who now knew of the tradition confirmed him as the true redeemer, for they knew
that he could not have heard these words from his father as he was torn up from
his father's home when only twelve years old.
[116] The
sense of the verse according to Rashi is thus: "except by a mighty hand." It is so translated in the J.P.S.
translation. Ramban will suggest its meaning to be: "and not even by a mighty hand."
[117] Verse
20.
[118]
Deuteronomy 4:35. In the verse there, the phrase "by trials and by
wonders" is listed first.
[119] Verse 20.
[120]
Above, 3:18.
[121] Since
it was Moses' opinion that the people would not believe him, he was therefore
in need of certain wonders which he was to do before them to convince them of
the truth of his mission. Accordingly, G-d now gave him the wonders he was to
do. The implication of the Midrash is thus clear: If Moses had not said that
the people would not believe him, there would have been no need for him to do
these wonders before them.
[122]
Shemoth Rabbah 3:15.
[123]
Above, 3:18.
[124] Numbers
14:13-14.
[125]
Further, 7:17.
[126] Verse
8.
[127] Ibid.,
5:3.
[128] To
whom He appeared as El Sha-dai. See Ramban above, 3:13, for a full explanation of this
matter.
[129] See
Isaiah 59:2.
[130]
Further, Verse 9. In other words, the third sign of the water turning to blood
was not performed now, but only when Moses came before the people. The question
thus arises: Why did He perform the first two signs — the staff turning into a
serpent, and Moses' hand becoming leprous — before Moses now?
[131]
Shemoth Rabbah 3:16.
[132] See
Genesis 3:5, that the serpent was the first creature to slander when it said to
Eve, For G-d does know that in the day
you eat thereof, you will be as G-d, knowing good and evil. Thus it
suggested to her that it was not because it may bring about her death that G-d
forbade it, but out of a sense of jealousy. As Rashi puts it: "Every
artisan detests his fellow-artisans."
[133] See
Numbers 12:1-10 that the punishment for slander is leprosy.
[134] See
Daniel 8:4.
[135] See
above, 3:13.
[136] The
literal translation of the Hebrew text is: "And it will be that the water which you take out of the river, and it
will be blood upon the dry land.”
[137] The
significance of this point is explained by L'vush Ha'orah (see Preface in Vol.
I, p. IX, Note 12): If the water had turned into blood while still in Moses'
hand, skeptics could say that it was done through some secret art. But running
or flowing water turning into blood upon reaching the ground was undeniably a
miracle.
[138] Found
in R'dak's Sefer Hamichlal. The repetition of a verb occurs after a lengthy
intervening phrase.
[139]
Deuteronomy 18:6.
[140]
Above, 1:15-16. Here the verb "said" is repeated because of the
identification of the midwives stated in the verse.
[141]
Genesis 46:2.
[142]
"Sat." This word is not found in our text of Rashi.
[143]
Further, 6:12.
[144] Verse
12.
[145]
Shemoth Rabbah 3:20.
[146] Verse 12.
[147] Verse 12.
[148] That
such is the intent of Ramban — and not that Moses did not desire to have the
defect removed — may be seen from the language of the Tur, who states:
"Some scholars say He did not heal him because Moses' defective speech
came through a miracle."
[149]
Ramban evidently refers to Shemoth Rabbah 1:31, wherein it is related that when
Moses was still an infant and Pharaoh played with him on his lap, Moses took
the crown from the king's head and placed it on his own. Terrified at what had
happened, the magicians advised that he be slain. But Jethro, who was one of
the counsellors of the king, advised that he be tested as follows: Two dishes
were to be placed before him, one containing pieces of gold and the other live
coal. If he would stretch out his hand for the gold, it would be known that his
taking the crown was done consciously, and therefore he was to be slain. But it
he would grasp the live coal, he was innocent. When the test was made, Moses
began stretching his hand toward the gold, but the angel Gabriel made him take
the live coal. Thereupon Moses put his hand with the coal into his mouth, which
burnt part of his tongue. As a result, he became slow of speech and of a slow
tongue for all his life.
[150] Verse
11.
[151] Verse 12.
[152] Verse
14.
[153]
Genesis 11:1.
[154]
Isaiah 19:18.
[155] The
difficulty presents itself: Since the absence of a property is nothing positive
and dumbness is the lack of the property of speech, how can one speak of
"the making" of dumbness when it is non-existent? See Rambam's Moreh
Nebuchim, III, 10, where the author discusses this problem. The answer, quoted
here by Ramban, that it refers back to "the man," suggesting,
"Who can create a man without the capacity of speech?" is mentioned
there by Rambam.
[156] See
Ramban on Genesis 2:7 (Vol. I, pp. 66-69) on the great significance of this
point.
[157] Moreh
Nebuchim, III, 10.
[158]
Isaiah 45:7.
[159] Further, 6:12.
[160]
Numbers 12:3.
[161]
Deuteronomy 33:5.
[162]
Further. Verse 27.
[163] Verse
16.
[164]
Further, 6:30.
[165]
Ibid., 7:1
[166] I.e.,
why was this promise necessary since Aaron was not defective of speech?
[167]
Above, 3:20.
[168] Radak
v.5.
[169] Psalm forty-three has no heading, but simply continues
where 42:12 leaves off; more importantly, there is a common refrain repeated
three times, with only the smallest changes. The idea that these two psalms
were written as one is supported by the NJPS translation, by certain Sephardic
manuscripts, and more.
[170] The
ArtScroll Tanach Series, Tehillim, A new translation with a commentary
anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by
Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in
collaboration with Rabbi Nosson Scherman.
[171] lit. Midnight Repair
[172] They
counted the four hundred years foretold by God to Abraham (Gen. XV, 13) as
commencing there and then, whereas in reality they dated from Isaac's birth,
which according to tradition took place thirty years later. As a result, they
left Egypt thirty years before the rest of Israel.
[173] I
Chronicles 7:20f.
[174] I
Chronicles 7:22f.
[175]
Bereshit 15:13
[176]
Bereshit 21:5
[177] Ibid.
173
[178]
Sanhedrin 92b
[179] They
counted the four hundred years foretold by God to Abraham (Gen. XV, 13) as
commencing there and then, whereas in reality they dated from Isaac's birth,
which according to tradition took place thirty years later. As a result, they
left Egypt thirty years before the rest of Israel.
[180] I
Chronicles 7:20f.
[181] I
Chronicles 7:22f.
[182]
Translating derek eretz (E.V. ‘By the way of the land’) in the way of
the earth, i.e. in the usual manner.
[183] The
difficulty is the explanation given in the verse: Lest peradventure the people repent when they see war. Surely
Israel, who had beheld the wars with the Amalekites soon after their departure,
without wanting to go back to Egypt, would not be unduly alarmed at a war with
the Philistines? Hence the explanation which follows.
[184]
Sanhedrin 92b.
[185] Gen.
15:13-16. 5) For they should have commenced to count from the birth of Isaac,
thirty years afterwards.
[186]
Possibly (as ‘E.J.) the proof lies in the continuation of this quotation: They kept not the covenant of God (Ps.
LXXVIII, 10)--i.e. they did not wait the full period.
[187] They
counted the four hundred years foretold by God to Abraham (Gen. XV, 13) as
commencing there and then, whereas in reality they dated from Isaac's birth,
which according to tradition took place thirty years later. As a result, they
left Egypt thirty years before the rest of Israel.
[188] I
Chronicles 7:20f.
[189] Ibid.
188 - 22
[190] Deuteronomy 34 (Encyclopedia
Judaica page 1390) Megillah 13b, Kiddushin 38a
[191]
Remember that psalm 42 and psalm 43 are connected in some way.
[192] ὑπαντάω – hupantao
carries the same idea here in
Luqas as in Marqas below. ὑπαντάω – hupantao can mean oppose or opposition as well as meeting.
[193]
Hakham Shaul uses ἀνήρ – aner
rather than ἄνθρωπος – anthropos differentiation between man and
beast, man and boy etc.
[194] ἐξαύτης
– (exautēs) is synonymous with,
εὐθύς (euthus). However,
ἐξαύτης – (exautēs) does not contain the idea of moral expediency like εὐθύς (euthus). Nevertheless,
ἐξαύτης – (exautēs) shows Cornelius’ readiness to obey the things of G-d
“immediately.”
[195] ὑπαντάω – hupantao
shows that there is a “scheduled
meeting” of sorts. Sometimes this can mean a hostile meeting as it is with
Yeshua and the demoniac.
[196] We
note here that the “Shade of uncleanness” controlling the possessed man renders
him unclean so that he cannot have any interaction with the Torah. cf. b. B.K.
82a-b
[197] A
further connection with uncleanness
[198] Here
we have Rabbinic nomenclature suggesting that there was no one in the region
with the spiritual (Rabbinic) authority to control this man with an “unclean
shade”
[199] ἰσχύω – ischuo,
one of seven basic Greek words for
power. Possible reference to Gevurah
[200] The
language here is that of controlling or restraining wild animals, rather than
human.
[201] We have here the connotation of begging rather than a demand. We also note that the shade (demon) uses this apparent adjudication to protect itself. However, it is noteworthy to mention that Yeshua does not submit to this adjudication and tactic. The Greek phrase ὁρκίζω –horkizo contains the idea of an “oath.” However, it is noted that Yeshua does not submit himself to any oath.
[202] There is nothing to prove that there were 6,000 shedim (demons) in the man. This is hyperbole and an exaggeration by the shade. This trickery is a frequently used tool to detract the exorcist. It can also be the expression of the demoniac, feeling as if there were thousands of shedim inside of him.
[203] Note
the change in nomenclature from singular to plural
[204] חָגָב – Chagab, locust
or grasshopper cf. Is 33:4
[205]
Verbal connection to Sh’mot 4:8 Hagab gives a “sign” by the Spirit of Prophecy.
[206] cf. Joe. Ant. 3.220
[207]
Mountains bespeak of government, or in this case the absence of Government – a
Congregation dispensing the Kingdom/Governance of G-d.
[208] cf.
Eph. 1:3
[209] ἁγνός – hagnos, Meaning:
free
from ceremonial defilement, holy, sacred
[210] There seems here to be an allusion or echo of what transpired with Adam
and Chava at Gan Eden.
[211] Philo.
(1993). The Works of Philo, Complete and Unabridged in one volume. (N.
U. Edition, Ed., & C. Yonge, Trans.) Peabody, MA: Hendrickson Publishers.
p.459
[212] σημαίνω – semaino This
language is the same language found in Revelation 1:1 The Revelation of Yeshua
HaMashiach, which God gave him (Messiah) to show to his bond-servants, the
things which must soon take place; and He sent and communicated (signified - σημαίνω – semaino)
it by his messenger to his bond-servant Yochanan,
[213] The
general, which requires elucidation by the particular, and the particular
which requires elucidation by the general.
[214]
Peterson, D. G. (2009). The Acts of the Apostles. Grand Rapids, MI:
William B. Eerdmans Publishing Company. p 357
[215]
διήγγελλε seems to mean a
“through a message.” We therefore, interpret διήγγελλε
as a “message” through the burning bush or a “message” through a sign.
[216]
Philo. (1993). The Works of Philo, Complete and Unabridged in one volume.
(N. U. Edition, Ed., & C. Yonge, Trans.) Peabody, MA: Hendrickson
Publishers. p.465
[217] cf.
Sh’mot 10:12-15, Is 33:4
[218] The
mention of “locusts” here is a general term for the locust and grasshopper.
Sh’mot 10:4 uses “אַרְבֶּה arbeh.” However, this is only one type of
locust. cf. Is 33:4
[219]
Lambda Publishers. (2006/5767). Mikraot Gedolot, Hachut Hameshulach
(Vol. 4). (E. Munk, Trans.) Jerusalem New York: Lambda Publishers. p. 925
[220]
Ramban. (2008 ). The Torah; with Ramban’s Commentary Translated, Annotated,
and Elucidated, (Vol. 3 Sefer Shemot). Artscroll Series, Mesorah
Publications ltd. pp. 41-2
[221] We
have added the bracketed materials for clarification. Lambda Publishers.
(2006/5767). Mikraot Gedolot, Hachut Hameshulach (Vol. 4). (E. Munk,
Trans.) Jerusalem New York: Lambda Publishers. p. 926
[222]
Philo. (1993). The Works of Philo, Complete and Unabridged in one volume.
(N. U. Edition, Ed., & C. Yonge, Trans.) Peabody, MA: Hendrickson
Publishers. p.465
[223] Cf.
Jer. 20:9
[224] Ibid
p. 466