Shemos
Book 2: Exodus

Chapter 01 - Text Notes

1 See Bereishis 46, 8-27.

2 Yeshaiyahu 40,26.

3 In Bereishis 46, 27 they are included in the seventy who descended to Egypt.

4 {Hebrew Ref} from {Hebrew Ref} --- insect i.e., they swarmed."

5 {Hebrew Ref} --- lit. in one womb. The Midrash bases this on the six words: {Hebrew Ref} .

6 If he was a new king, Scripture would have mentioned the death of the previous king. (Eiruvin 53a, Sotah 11a)

7 If he was called the old king, then how is it that he did not know Yoseif? (Rashi in Sotah, however, states that this question also applies to the former opinion---that he was literally a new king---for is it possible that the new king had never heard of Yoseif?!)

8 See Rashi, Bereishis 11, 3.

9 To whom is the reference--- {Hebrew Ref} ---" with him" (in the singular)?

10 Since G-d punishes {Hebrew Ref} ---measure for measure, Pharaoh thought that if he subjects the Jews to death by water, G-d would have no comparable way to exact retribution.

11 I.e., they will so overpower us that they will stay or go at will. (M., G.A.)

12 Because he can't bear to utter such a thing about himself.

13 If {Hebrew Ref} refers to the {Hebrew Ref} why is the singular {Hebrew Ref} , rather than the plural {Hebrew Ref} used?

14 Rashi has previously established that in these verses the {Hebrew Ref} are referred to in the singular. Therefore, the plural {Hebrew Ref} must be a reference to the Egyptians. (M., G.A.)

15 I.e., {Hebrew Ref} ---warehouses.

16 Yeshaiyahu 22, 15.

17 The syntactic structure of the verse {Hebrew Ref} (rather than: {Hebrew Ref} ), indicates that {Hebrew Ref} already existed prior to this narrative (M.). Also, it would not have been necessary to build totally new cities for the purpose of warehouses. (G.A.)

18 Grammatically {Hebrew Ref} means "they will oppress---in the future tense. Rashi, therefore, explains that intent is expressed in the future tense. (M., G.A.)

19 Obviously, here, the future form {Hebrew Ref} does not convey intent.

20 Thereby explaining why {Hebrew Ref} is in the future tense. (G.A.)

21 When the Egyptians witnessed the proliferation of the {Hebrew Ref} they felt as if their own bodies were full of thorns. (M. from Rashi, Sotah 11a)

22 Both referring to women who assist in birthing.

23 I.e., {Hebrew Ref} ---without a stress {Hebrew Ref} in the {Hebrew Ref} is in the {Hebrew Ref} (or {Hebrew Ref} ) conjugation.

24 {Hebrew Ref} and {Hebrew Ref} both meaning to break, the former being in the "light"--- {Hebrew Ref} conjugation and the latter in the "heavy"--- {Hebrew Ref} conjugation.

25 Yeshaiyahu 42, 14.

26 See Rashi, previous verse {Hebrew Ref} .

27 Yeshaiyahu 37, 3.

28 Yirmiyahu 18, 3.

29 If Pharaoh's intent had been only to limit the Israelites' numbers it would have been more efficient to kill the females. (M. G.A.)

30 Once it has been stated that the midwives disobeyed Pharaoh's orders, what is added by {Hebrew Ref} ? (S.C.) Also see Sotah 11b {Hebrew Ref} .

31 In this verse.

32 I.e., the {Hebrew Ref} or {Hebrew Ref} endings.

33 The daughters of Yisro.

34 Below 2, 19.

35 Yirmiyahu 44, 25.

36 Yechezkel 13, 19.

37 Ber. 49, 9.

38 Ibid. 27.

39 Devarim 33, 17.

40 Ber. 49, 21.

41 Ber. 49, 18. I.e., by including all the tribes in this one statement, what is said for one is implied to all.

42 Yechezkel 19, 2. "Your mother" is a reference to the progenitors of Israel.

43 There is an age-old dispute whether all Hebrew verbs have three root-letters. Here Rashi assumes Menachem ben Saruk's opinion that some have two root-letters. See, also Rashi below 2,10 and II Melachim 17, 7.

44 I.e., third-person, masculine, singular in the {Hebrew Ref} (causative) conjugation, with a {Hebrew Ref} that converts future to past tense.

45 This verse. The root of {Hebrew Ref} is {Hebrew Ref} .

46 Eichah 2, 5.

47 The root of {Hebrew Ref} being {Hebrew Ref} .

48 II Divrei Hayamim 36, 20.

49 Shoftim 15, 4.

50 I.e., the {Hebrew Ref} conjugation.

51 I.e., the {Hebrew Ref} conjugation.

52 Vayikra 10, 20.

53 Our verse.

54 II Melachim 25, 21.

55 Below 2, 12.

56 These words being in the {Hebrew Ref} conjugation, yet their letters {Hebrew Ref} are vowelized with a {Hebrew Ref} , whereas according to Rashi's explanation the {Hebrew Ref} should have taken a {Hebrew Ref} .

57 This group of verbs has three root-letters, where the first root-letter is a {Hebrew Ref} , which is dropped in the future tense. (The group is called {Hebrew Ref} ---i.e., the first root letter {Hebrew Ref} is omitted.) e.g. {Hebrew Ref} --- The root in the third person--- {Hebrew Ref} is not a root-letter but the third-person-future-prefix.

58 I.e., Yocheved and Miriam. See Rashi above v. 15.

59 Thus, {Hebrew Ref} , of the previous verse, and {Hebrew Ref} here, are a reference to the same thing. (G.A.)

60 I Melachim 9, 1.

61 I.e., Moshe and Aharon.

62 I.e., King David.

63 11b.

64 Why were the Egyptians also subjected to this terrible decree?

65 And not by the waters of the Nile.

Chapter 02 - Text Notes

66 That all male children be killed.

67 The following appears here in an old Rashi manuscript: "and he remarried her, which explains {Hebrew Ref} 'he went,' i.e., he followed his daughter's advice, who had said to him: 'Your decree [to separate from Yocheved] is worse than Pharaoh's; where Pharaoh issued a decree [only] on the males, you have done so also on the females.' "

68 See Rashi Bereishis 46, 15.

69 A 130 year-old woman would not be referred to as {Hebrew Ref} were it not for the miracle that she returned to her youthfulness.

70 Is it not in the nature of every mother to see her newborn as "good"? (Ramban )

71 The Sages derived this from the expression {Hebrew Ref} which is also used at the creation of light: {Hebrew Ref} ---G-d saw the light that it was good. (Ber. 1, 4)

72 Why was she unable to hide him more than three months?

73 So that they might know when the baby will be born nine months later.

74 I.e., one day into the seventh month.

75 See Shabbos 78a.

76 See Rashi Ber. 6, 14.

77 Yeshaiyahu 19, 6.

78 II Shmuel 14, 30.

79 (Sotah 11b.) Why were her maidservants "walking" by the riverside, why were they not just standing or sitting? (G.A.)

80 Bereishis 25, 32.

81 I.e., they opposed the rescuing of Moshe. (S.C.)

82 The word {Hebrew Ref} when referring to a handmaiden is written {Hebrew Ref} (see Bereishis 21,10). When it refers to "hand" it is written {Hebrew Ref} . Rashi, obviously, had the version printed in our texts: {Hebrew Ref} ---without a dagesh in the {Hebrew Ref} . However, Sefer Hazikaron and others cite early texts that have {Hebrew Ref} ---with a dagesh in the {Hebrew Ref} .

83 The Sages explain that {Hebrew Ref} is used instead of {Hebrew Ref} to indicate the miracle of the hand stretching many {Hebrew Ref} , {Hebrew Ref} being a play on the word {Hebrew Ref} --- cubit.

84 {Hebrew Ref} is literally: "And she opened it and saw him, the child." Rashi explains the plain meaning thus: "She saw him. Who did she see? She saw the child."

85 Midrashically, {Hebrew Ref} means: with the child. Accordingly {Hebrew Ref} means: She saw Him with the child. (Rashi Sotah 12b)

86 But, was he not only an infant?! (S.C.)

87 How did she know that a Hebrew woman was needed?

88 G-d said, "how can the mouth that will speak with the Shechinah nurse from an unclean source?" (Sotah 12b)

89 It would have sufficed to say {Hebrew Ref} ---she went. Why is she identified as {Hebrew Ref} ? (Maharsha Sotah 12b)

90 Would it not have been sufficient for her to say {Hebrew Ref} "Nurse the child for me," omitting {Hebrew Ref} .

91 {Hebrew Ref} can be understood as two words: {Hebrew Ref} ---the talmudic Aramaic of which {Hebrew Ref} is a semi-Hebrew equivalent.

92 Berachos 8a.

93 Yehoshua 1, 8.

94 Bamidbar 14, 44, i.e., "They did not depart."

95 In the Machberes, one of the earliest biblical dictionaries, written more than one thousand years ago.

96 II Shmuel 22, 17.

97 Which is in the {Hebrew Ref} conjugation.

98 In the {Hebrew Ref} ---causative conjugation. {Hebrew Ref} would mean to depart, whereas {Hebrew Ref} would mean to cause to depart, i.e., to extract.

99 Zecharyah 3, 9.

100 I.e., the {Hebrew Ref} of the root is dropped and is replaced with a {Hebrew Ref} .

101 V. 10.

102 Lit. "He saw into their burdens." Why does it not say: {Hebrew Ref} ---"He saw their burdens?" (L.S.R.)

103 Rashi derives this from the fact that {Hebrew Ref} follows immediately after {Hebrew Ref} . (S.C.)

104 {Hebrew Ref} can mean, 1) the turning of one's attention to something, or, 2) the literal turning of one's body in a particular direction.

105 Where the Egyptian came upon the Israelite's wife.

106 Where he beat and terrorized the Israelite.

107 I.e., that he physically turned in all directions.

108 According to the literal interpretation of {Hebrew Ref} , this, too, is to be explained literally: He saw that no one was there. But, how is this to be understood according to the first explanation of the previous Rashi?

109 Scripture uses {Hebrew Ref} several times to refer to Dosson and Aviram v. below 16, 20; Bamidbar 16, 26. See Rashi ad loc.

110 Moshe had instructed the Israelites to collect enough manna each day for that day and not to leave any for the following day. However, Dosson and Aviram did not obey and did so, only to have the remaining manna infested with worms. (See below 16, 20 and Rashi ad loc.)

111 Rashi means to negate the translation of {Hebrew Ref} as fighting because in the next Rashi he indicates that no physical altercation took place (L.S.R.)

112 {Hebrew Ref} is future tense. Why did Moshe not use {Hebrew Ref} (in the past tense). (G.A.)

113 {Hebrew Ref} equates the two persons.

114 The word {Hebrew Ref} seems superfluous. It would have been sufficient to say {Hebrew Ref} ---Who appointed you an officer and judge over us? (M.)

115 And not a man ( {Hebrew Ref} ). (Tanchuma)

116 {Hebrew Ref} literally means: "Will you say something that will kill me?"

117 That he feared for his safety.

118 As in the plain meaning of the previous Rashi---that he feared for his safety.

119 According to the midrashic interpretation of the previous Rashi.

120 From whom?

121 The Midrash (7, 4) relates that Moshe's neck miraculously became as hard as marble-stone making him impervious to the sword.

122 Below 18, 4.

123 {Hebrew Ref} can be "he remained" or "he sat."

124 Why would Moshe choose to sit near a well? (M., G.A.)

125 See Bereishis 29, 2.

126 Mizrachi and Gur Aryeh point out that Rashi later tells us that Yisro was at one time an idol-worshipping priest (see Rashi below 6, 25). However, at that time he repented.

127 {Hebrew Ref} (running, rushing) is translated as {Hebrew Ref} in Aramaic. (See Bereishis 18, 7)

128 Otherwise, how could the shepherds have chased his daughters from the well. (G.A.)

129 See Rashi Bereishis 47, 10.

130 That "bread" is a euphemism for one's wife.

131 Bereishis 39, 6---a reference to Potiphar's wife. See Rashi ibid.

132 {Hebrew Ref} --- and he consented, agreed.

133 Shoftim 19, 6.

134 Yehoshua 7, 7.

135 Bereishis 18, 27.

136 Rashi finds Onkelos' translation lacking because Scripture would not say that Moshe agreed to stay without ever mentioning that Yisro invited him to stay.

137 {Hebrew Ref} cannot be taken literally that he died because why then would the Israelites cry out? They should have rather rejoiced. (S.C.)

138 Leprosy is compared to dying. (Nedarim 64b)

139 Job 24, 12.

140 The two words {Hebrew Ref} here have different meanings. In {Hebrew Ref} the word {Hebrew Ref} introduces the direct object (the accusative).

141 I.e., "G-d remembered His covenant with Avraham" and not "G-d remembered His covenant and Abraham."

Chapter 03 - Text Notes

142 I.e., Mount Sinai.

143 See Rashi Bereishis 2, 14 {Hebrew Ref} .

144 Gur Aryeh explains that Rashi is clarifying that the flame is called {Hebrew Ref} because it is the "heart" ( {Hebrew Ref} ), or major component, of the fire. B'er Yitzchok and Sefer Zikaron, however, suggest that Rashi is giving two different interpretations of {Hebrew Ref} . The first--- {Hebrew Ref} ---flame, and the second--- {Hebrew Ref} ---heart.

145 Devarim 4, 11.

146 II Shmuel 18, 14.

147 I.e., if the meaning is heart then {Hebrew Ref} should be sufficient!

148 Yechezkel 16, 30. See Targum ibid.

149 Could not a more majestic tree have been chosen?

150 Tehillim 91, 15.

151 Devarim 21, 3.

152 Bereishis 3, 23.

153 How will turning away help him see the vision better?

154 Devarim 19, 5.

155 Ibid. 28, 40.

156 The noun {Hebrew Ref} is feminine whereas {Hebrew Ref} is masculine!

157 {Hebrew Ref} being masculine.

158 Obviously, the verse cannot be interpreted in its plain sense---that the All-Knowing G-d first came to realize the Israelites' oppression only after they cried out to Him.

159 Above 2, 25. See Rashi ibid.

160 There must be some unstated words between {Hebrew Ref} and {Hebrew Ref} . Otherwise it would have said {Hebrew Ref} ---"I will send you to Pharaoh to take my nation out." (G.A.)

161 Moshe did not intend to say, "Who am I to bring them out of Egypt"---for then he would have said, {Hebrew Ref} ---"Who am I that should bring the Israelites out?" {Hebrew Ref} implies a new question (G.A.)

162 Having established (see previous note) that Moshe asked two distinct questions, Rashi now explains that G-d gives corresponding answers.

163 According to Rashi's first explanation {Hebrew Ref} is a reference to the burning bush, i.e., the fact that the bush was not consumed is a sign that G-d sent Moshe. According to the latter explanation {Hebrew Ref} refers to the success of Moshe's mission as an {Hebrew Ref} for receiving the Torah.

164 Whereby a future event will serve as an {Hebrew Ref} for an even later event.

165 Yeshayahu 37, 30.

166 I.e., though the land is now barren, G-d promises that they will soon eat from that which grew of itself.

167 Here, too, a future event, i.e., the fall of Sancheriv, is used as a sign for a still later event, i.e., the blessing of the land to be bountiful. (S.C.)

168 There are two difficulties in this verse, 1) First, G-d tells Moshe to tell the Israelites that "Ehyeh Asher Ehyeh sent me to you." Then G-d says, " 'Ehyeh' sent me to you." 2) The entire verse is the statement of G-d, then, why is {Hebrew Ref} repeated in the middle? (L.S.R.)

169 This is represented by the second {Hebrew Ref} in the verse.

170 Berachos 9b. I.e., "Say to them, 'Ehyeh' [without mentioning the second Ehyeh] sent me to you."

171 The root {Hebrew Ref} means to conceal.

172 It is written, Yud, Heh, Vov, Heh, but read: Aleph, Daled, Nun, Yud. (Pesachim 50a)

173 Rashi understands {Hebrew Ref} and {Hebrew Ref} not as a poetic repetition of the same idea, but, rather, two separate references to G-d's Name.

174 Tehillim 135, 13.

175 I.e., the leaders of Yisrael.

176 I.e., {Hebrew Ref} .

177 See Gur Aryeh for an elaborate explanation of the connection between {Hebrew Ref} and the redemption.

178 Bereishis 50, 24.

179 Ibid. 25.

180 The letter yud having the numerical value of ten.

181 Bamidbar 23, 4.

182 Ibid. 15.

183 What is the meaning of {Hebrew Ref} ? Ramban explains it as: "Neither persuasion nor show-of-force will convince Pharaoh to allow you to leave." Rashi explains it differently.

184 Thus {Hebrew Ref} is explained as: "Without showing him My strong hand."

185 {Hebrew Ref} literally means: He will not give.

186 Bereishis 20, 6.

187 Ibid. 31, 8.

188 I.e., the giving of permission. See Rashi Bereishis 20, 6 {Hebrew Ref} .

189 I.e., Pharaoh's hand. Pharaoh's refusal to let you go will not be a result of his strength (S.C.).

190 See following verse.

191 Below 12, 36.

192 Ibid., 33, 6.

193 The entire root being {Hebrew Ref} .

194 Machberes is the name of Menachem ibn Saruk's dictionary.

195 The root being {Hebrew Ref} , rather than {Hebrew Ref} .

196 Bereishis 31, 9.

197 Ibid. 16.

198 I.e., the {Hebrew Ref} conjugation.

199 I.e., the {Hebrew Ref} conjugation.

200 Devarim 28, 63.

201 Vayikra 26, 25.

202 Ibid. 17.

203 Yechezkel 22, 21.

204 Yirmiyahu 7, 10.

205 I.e., the {Hebrew Ref} conjugation.

206 Bereishis 45, 19.

207 Bamidbar 32, 29.

208 Bereishis 16, 11.

209 Bamidbar 20, 8.

210 Yechezkel 45, 20.

211 Devarim 11, 19.

Chapter 04 - Text Notes

212 1. Why is {Hebrew Ref} written as one word: {Hebrew Ref} ? 2. Why did G-d ask Moshe this question?

213 I.e., "For the offense that you committed in suggesting that the B'nei Yisrael would not believe you."

214 Sh. Rab. 3, 12.

215 I.e., of G-d's asking Moshe, "What is that in your hand?" (M.)

216 " {Hebrew Ref} "---"What is that in your hand?" is also a rhetorical question.

217 Why a snake?

218 See Bereishis Chapt. 3.

219 Sh. Rab. 3, 12.

220 Bereishis 19, 16.

221 Devarim 25, 11.

222 I Shmuel 17, 35.

223 Vayikra 13, 4.

224 See V. 3.

225 Sh. Rab. 3, 13; Yalkut Shimoni 172.

226 Thereby indicating that the tzora'as struck Moshe only after he removed his hand. However, when he was healed it states {Hebrew Ref} ---that the healing took place while the hand was still in his bosom. See Shabbos 97a, and Rashi ibid.

227 Sh. Rab. 3, 13.

228 Why are they more likely to believe the second sign? (S.C.)

229 I.e., the word {Hebrew Ref} , thereby, being used only once.

230 {Hebrew Ref} ---"They will turn into blood on the dry land."

231 The significance of this is: Moshe, owing a debt of gratitude to the river, which had saved him as an infant, could not be the one to cause the water to turn to blood (see below 7, 19 Rashi {Hebrew Ref} ). Therefore, the water turned into blood only after having left his hands. (Ohr Hachayim)

232 Why the enumeration of all these days?!

233 V. 13.

234 Vayik. Rab. 11, 6.

235 The man of G-d said to Eli the kohen gadol, speaking in the name of G-d---

236 I.e., Aharon, who was Eli's ancestor.

237 I Shmuel 2, 27.

238 Another indication that Aharon was a prophet.

239 An indication that Moshe's reluctance to accept this mission was due to his concern for his brother, Aharon, is G-d's response (V. 14) {Hebrew Ref} ---and when he (Aharon) sees you he will rejoice in his heart. (L.S.R.)

240 Sh. Rab. 3, 16.

241 I.e., "So you see that when it is necessary I can give you the capability of fluent speech.

242 Tanchuma 10.

243 How is this of benefit to Moshe?

244 The words seem to imply, "Am I not Ad-noy?" However, this would not answer the question: {Hebrew Ref} . Therefore, Rashi explains---(see S.C. {Hebrew Ref} )

245 {Hebrew Ref} can be in the present perfect tense---"the one You usually send," or in the future tense---"the one you will send."

246 Sh. Rab. 3, 16.

247 Which plainly means: "Is not Aharon, the Levite, your brother?" However, R. Yosi translates it: "Is not Aharon, your brother, the Levite?" (Eitz Yosef)

248 I Divrei Hayamim 23, 14.

249 Zevachim 102a.

250 {Hebrew Ref} --- towards you can be used only when the two persons are coming towards each other. Thus, {Hebrew Ref} cannot mean, "He is coming towards you while you are here." (B.Y.)

251 The breastplate worn by the kohen gadol.

252 As a reward for the joy he felt in his heart.

253 Shabbos 139a; Sh. Rab. 3, 17.

254 {Hebrew Ref} usually means to you.

255 See Rashi, Bereishis 28, 15.

256 Not to leave Midian without his permission. (Nedarim 65a)

257 Mechilta 18, 1.

258 See Rashi above 2, 13.

259 Nedarim 64b.

260 {Hebrew Ref} the donkey denotes a specific, previously identified donkey.

261 Bereishis 22, 3.

262 Zechariah 9, 9.

263 Pirkei d'Rabbi Eliezer 31.

264 Obviously, Moshe took the rod before he set out for Egypt. Why, then, is it stated after {Hebrew Ref} ?

265 I.e., the chronological order of events.

266 Though {Hebrew Ref} ---I have placed is in the past tense, Rashi explains it in the future tense.

267 I.e., the rod, the tzora'as and the blood. (Verses 2-9)

268 Concerning Aharon's throwing his rod before Pharaoh and its turning into a snake.

269 Below 7, 9.

270 Tehillim 89, 28.

271 However, this leaves unexplained the connection between {Hebrew Ref} and {Hebrew Ref} ; also the connection to {Hebrew Ref} ---for Egypt's {Hebrew Ref} is literally the first-born whereas Yisrael's is only figurative. Therefore, the Midrash explains it literally.

272 Sh. Rab. 5, 7. Thus, Egypt's {Hebrew Ref} corresponds to Yisrael's. Also: since before Aharon's ascending to the priesthood, the sacrifice services were performed by the first-born, it is said: {Hebrew Ref} ---"Send out My son (the first-born Yisrael) and let him serve me." (Chizkuni)

273 I.e., the fact that G-d warns the evildoer.

274 Iyov 36, 22.

275 See Onkelos on {Hebrew Ref} .

276 I.e., in his obligation of obeying G-d's command. Other opinions are that he wanted to kill the child. See Nedarim 32b.

277 Therefore, Moshe was not remiss in not circumcising Eliezer.

278 Since Moshe was now only a short distance from Egypt, his son would not have been put into danger, even had Moshe circumcised him and continued his journey.

279 Nedarim 31b, Sh. Rab. 5, 8.

280 There are various opinions in the Talmud to whose feet this refers---the child's the angel's or Moshe's.

281 Yerushalmi Nedarim 3, 9.

282 Though Zipporah had already surmised this before (see Rashi v. 24 {Hebrew Ref} ), nevertheless, she was not absolutely certain until now. (B.Y.)

283 Accordingly {Hebrew Ref} (blood) refers to the slaying of Moshe. (S.C.)

284 Below 14, 3.

Chapter 05 - Text Notes

285 Where were the elders? (See above 3, 18; 4, 29)

286 Below 24, 2. Although Aharon, Nadav and Avihu were also told to remain at a distance, nevertheless, the elders were made to go back to the rest of the people. (S.C.)

287 Sh. Rab. 5, 14.

288 Why would G-d strike the B'nei Yisrael.

289 Sh. Rab. 5, 15.

290 Mishlei 4, 15.

291 Ibid. 1, 25.

292 Below 32, 25.

293 Why is the number of people in the land significant?

294 The taskmasters and the officers were equally commanded by Pharaoh. Why, then, were only the officers beaten (v. 14)? Also, why did only the officers protest to Pharaoh (v. 15)? (S.C.)

295 Below, v. 18.

296 I Shmuel 2, 3.

297 II Melachim 12, 12.

298 Tehillim 119, 117.

299 Devarim 28, 37.

300 Below 18, 8.

301 Bereishis 4, 4-5.

302 Rather than using the prefix {Hebrew Ref} ( {Hebrew Ref} ) which denotes in, of or about.

303 I.e., when {Hebrew Ref} has the meaning: turn towards.

304 Yeshaiyahu 17, 7.

305 Ibid. 31, 1.

306 Ibid. 17, 8.

307 Yechezkel 33, 30.

308 Bamidbar 12, 1.

309 Zechariah 4, 1.

310 Devarim 11, 19.

311 Tehillim 119, 46.

312 Unlike others who translate {Hebrew Ref} as stubble (Tosafos Shabbos 36b), Rashi explains that {Hebrew Ref} and {Hebrew Ref} have a common root and denote gathering.

313 Bamidbar 11, 16.

314 Sh. Rab. 5, 20; Bam. Rab. 15, 20.

315 Here {Hebrew Ref} cannot mean the usual "saying" or "to say," for it does not fit. Therefore, Rashi explains {Hebrew Ref} as connected to {Hebrew Ref} , i.e., "they said, 'why [did you not complete your quota]?' " (S.C.)

316 I.e., the {Hebrew Ref} conjugation, which is the recipient of the {Hebrew Ref} conjugation.

317 If their complaint is regarding the lack of straw, why did they not just produce less bricks? (S.C.)

318 See v. 8.

319 With the added {Hebrew Ref} prefix.

320 Rashi gives examples of where the prefix {Hebrew Ref} is left understood.

321 Ruth 1, 19.

322 II Melachim 12, 12.

323 Ibid. 11.

324 Who met? Obviously, they were not the officers for they were righteous (S.C.)

325 Bamidbar 16, 27.

326 Why does Moshe follow this question with {Hebrew Ref} ---"Why did you send me?"?

327 I.e., "You have no right to question Me if it does not directly concern you." (G.A.)

328 "Therefore this concerns me directly and I may complain about the situation of the B'nei Yisrael."

329 Sh. Rab. 5, 22.

Chapter 06 - Text Notes

330 Bereishis 21, 12.

331 "Which obviously contradicts My earlier statement to him."

332 I.e., "You will not enter Eretz Yisrael!"

333 Sh. Rab. 5, 22.

334 Here, the reference is to G-d's strong hand, unlike " {Hebrew Ref} " that is mentioned later in the verse (M., G.A.). See Nachlas Yaakov.

335 The latter {Hebrew Ref} is thus a reference to Pharaoh's strong hand. See previous note.