Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 5/אבן עזרא על שמות ה׳

אואחר. אחר שעשה אהרן את האותות, באו שניהם אל פרעה, ואמרו לו שניהם כי השם הבטיחם "ואנכי אהיה עם פיך ועם פיהו" (למעלה ד טו):

1AND AFTERWARD. After Aaron did the signs¹ the two of them came to Pharaoh and the two of them spoke.², etc. For the Lord had promised them, and I will be with thy mouth,³ and with his mouth⁴ (Ex. 4:15).

בויאמרו כה אמר ד'. וזה השם לא שמעו פרעה, על כן הזכיר אלהי ישראל, והטעם עַם ישראל, ולא יעקב לבדו:

2AND SAID…THUS SAITH THE LORD, THE GOD OF ISRAEL. Pharaoh had never before heard this name.⁵ (Lord). Moses therefore added the God of Israel,⁶ the meaning of which is, the people of Israel and not only the patriarch Jacob.

גויחגו לי במדבר. לזבוח זבחים כמו אסרו חג בעבותים (תה' קיח כז) חגים ינקפו (ישעי' כט א):

3THAT THEY MAY HOLD A FEAST (VE-YACHOGU) UNTO ME IN THE WILDERNESS. That they may sacrifice unto me.⁷ not only means a holiday, it also refers to the sacrifice that is offered on the holiday. Compare, bind the offering (chag) to the horns of the altar with cords,⁸ and chaggim (offerings) in Let the offerings come round (Is. 29:1).⁹

אויאמר. מי ה' אשר אשמע בקלו. שואל הוא מי ד' שהוא אלהים ומתשובת משה שהשיב לו אחרי כן נלמוד זה:

1AND PHARAOH SAID: WHO IS THE LORD, THAT I SHOULD HEARKEN UNTO HIS VOICE. He asked, “Who is the Lord that he is God?”¹⁰ (the Lord)?” We learn this from Moses’ answer to Pharaoh, which follows.¹¹ is the God of the Hebrews. We deduce from this that Pharaoh had asked, “Who is this God YHVH?”

אויאמרו. זה השם הוא אלהי העברים שהיו יודעים והוא אברהם הנקרא עברי, ויצחק בנו, ויעקב ובניו כאשר אפרש בפסוק "כי תקנה עבד עברי" (למטה כא ב):

1AND THEY SAID. This name¹² refers to the God of the Hebrews. The Hebrews were a group whom the Egyptians were familiar with.¹³ as the God of the Hebrews. The term Hebrew refers to Abraham, who is called the Hebrew.¹⁴ It likewise refers to Abraham’s son Isaac and to Jacob and his sons,¹⁵ as I will explain when I comment on the verse if thou buy a Hebrew servant (Ex. 21:2).

בויאמרו. מלת נקרא כמו "נקרא נקריתי בהר הגלבוע" (ש"ב א ו) והוא כטעם פגיעה, והנה פירש לו למה הם חייבים לחוג פן יבא דבר או חרב:

2AND THEY SAID. The word nikra (hath met) is similar to nikro nikreti (as I happened by chance)¹⁶ (karah). However, nikra (spelled with an alef) comes from the root kof, resh, alef. I.E. points out that the alef and the heh interchange. For nikro (spelled with an alef) comes from the root kof, resh, alef and means met, (happened by chance) while nikreti (I happened by chance), from the root kof, resh, heh (the heh changes to a yod in the perfect) has a similar meaning. We thus see that the word nikrah, whether spelled with an alef or a heh, means met. in As I happened by chance upon mount Gilboa (II Sam. 1:6). It means met. He explained to Pharaoh why they are obligated to offer sacrifices, i.e., lest a pestilence or sword come upon us.¹⁷.

גמלת פן יפגענו, כוללת אנחנו ישראלים, גם אתה פרעה עמנו וכל המצריים וכראות פרעה שבא הערוב ואכל מצריים רבים, כמו שכתוב "ישלח בהם ערוב ויאכלם" (תה' עה מה) אז אמר "לכו זבחו לאלהיכם בארץ" (למטה ה כא), ומשה השיבו לא נכון לעשות כן בארץ, רק דרך שלשת ימים במדבר ירחקו, וזה המרחק הוא בין מצרים ובין הר סיני להולך בדרך ישר, ושם זבחו, ככתוב "תעבדון את האלהים על ההר הזה" (למעלה ג יב), ועוד "ויבן משה מזבח תחת ההר" (למטה כד ד),גם המזבח שבנה בחלישת עמלק בהר סיני הוא, כי כתוב "ויחנו ברפידים" (למטה יז א) ושם כתוב "הנני עומד לפניך שם על הצור בחורב" (שם שם ו) ובבא הארבה נתן רשות לקצת ישראל שילכו לזבוח, ובמכת חשך נתן רשות ללכת כולם, רק המקנה שלהם לא ילך עמהם, וכראותם שבא הדבר והכה הבכורים אז נתבררו להם דברי משה, "פן יפגענו בדבר" על כן אמרו כולנו מתים (למטה יב לג). וגרשו אותם המצרים ללכת לזבוח גם השאילום:

3LEST HE FALL UPON US. Upon us includes us Israelites, also you, Pharaoh, and all the Egyptians. When Pharaoh saw that swarms of animals came and devoured many Egyptians, as it is written, He sent among them swarms of animals, which devoured them¹⁸ (Ps. 78:45), he said, Go ye, sacrifice to your God in the land (Ex. 8:21).¹⁹ However, Moses answered him, it is not meet so to do in the land²⁰ (Ps. 8:22). On the contrary, they would go a distance of three days’ journey into the wilderness (Ps. 8:23).²¹ The latter is the distance between Egypt and Mount Sinai for one who takes a straight path. It was there²² that the Israelites offered sacrifices, as it is written, ye shall serve God upon this mountain (Ex. 3:12).²³ It is furthermore written, and Moses²⁴ builded an altar under the mount (Ex. 24:4). Also, the altar that Moses built after Amalek was defeated²⁵ was erected on Mount Sinai, as it is written, and (Israel) encamped in Rephidim²⁶ (Ex. 17:1), and it is there written, Behold, I will stand before thee there upon the rock in Horeb²⁷ (Ex. 17:6). When the locusts came²⁸ Pharaoh gave some of the Israelites permission to go and sacrifice (Ex. 10:11). After the plague of darkness Pharaoh gave them all permission to go, with the exception that their cattle were to remain (Ex. 11:24). Now when they saw that a plague came and struck their first-born, Moses’ words, lest he fall upon us with pestilence, became clear.²⁹ in verse 3. They therefore said, We are all dead men (Ex. 12:33). The Egyptians then chased them out (Ex. 12:39) to go and sacrifice.³⁰ They also let them have what they asked for (Ex. 12:36).

אויאמר. מלת תפריעו כמו שבוש וכמוהו באין חזון יפרע עם (משלי כט יה) וכלל במלת לכו לסבלותיכם משה ואהרן כי הם כנגד כל ישראל, כי אין סבלותיכם כמו עסקיכם, והעד "והשבתם אותם מסבלותם" (פ' ה):

1AND THE KING OF EGYPT SAID. The word tafri’u (ye cause to break loose) means ye cause to disrupt.³¹ Yifra (cast off restraint) in When there is no vision, the people cast off restraint (yifra)³² (Prov. 29:18) is similar. Pharaoh included Moses and Aaron in get you unto your burdens, for Moses and Aaron represented all of Israel.³³ Your burdens does not mean your affairs.³⁴ And will ye make them³⁵ rest from their burdens (v. 5) proves the aforementioned.³⁶

אויאמר. אמר יפת, כי פירוש רבים עתה עם הארץ, שלא נחוש אם יבוא דבר או חרב עליכם כי רבים הם הסובלים, ולפי דעתי שפירושה מלאכה גדולה אתם מבקשים להשבית:

1AND PHARAOH SAID. Yefet says that the meaning of the people of the land are now many is, we are not concerned if pestilence or sword befalls them, for those who toil³⁷ are many.³⁸ However, according to my opinion its meaning is, you are seeking to cause a great amount of work to cease.

אויצו. הנוגשים הם המצריים, ושוטרי העם הם מישראל:

1AND THE SAME DAY PHARAOH COMMANDED. The taskmasters were Egyptian and the officers of the people were Israelites.

אלא תאסיפון. כתוב באל"ף, והמנהג להיותו בוי"ו ושניהם מתחלפין ביו"ד:

1YE SHALL NO MORE GIVE. Tosifun (ye shall more)³⁹. is spelled with an alef.⁴⁰. However, it is usually spelled with a vav.⁴¹ changes into a vav in the hifil. Both of these letters⁴² and the alef. interchange with the yod.

בומנהג בוני עפר לערב עמו תבן או קש שיעמידנו:

2[STRAW.] It is customary for those who build with soil to mix it with straw or chaff so that it will last.

גללבון. מגזרת לבנה, ובנין הלבנים חזק מהאבנים, כי בנין העפר יזיקהו המים, ובנין האבנים יזיקהו האש, וכן כתוב "ותהי להם הלבנה לאבן, והחמר היה להם לחמר" (ברא' יא ג). ודע כי יש שמות לא יש תנו ממעלתם באתנח או בסוף פסוק בבעלי קמץ קטן כמו סֵפֶר (מ"ב ה ה) ובבעלי פתח קטן כמו צֶדֶק (דבר' א טז), והנה כן תבן, וטעמם לא נדע רק ככה נמצאו:

3TO MAKE BRICK. Lilbon (to make brick) comes from the same root as levenah⁴³ is a denominative of levenah. (brick). A brick structure is stronger than a stone structure,⁴⁴ because a structure made out of soil⁴⁵ will be damaged by water and a stone structure will be harmed by fire.⁴⁶ It is similarly written, And they had brick for stone,⁴⁷ and slime had they for mortar (Gen. 11:3).⁴⁸ Note, there are nouns that are vocalized with a tzere, such as the word sefer (book),⁴⁹. or a segol, i.e., tzedek (righteousness),⁵⁰. whose status does not change⁵¹ at an etnach⁵² is placed under the accented syllable of the word which constitutes the most important logical pause within a sentence. It is similar to a colon or semicolon. or at the end of a verse.⁵³ or segol, segol, the tzere and the segol change to a kamatz at an etnach or sof pasuk (the end of the verse). Compare, even / aven; shekel / shakel; lemech / lamech. However, this is not always the case. The word teven (straw) falls into this category.⁵⁴ rather than taven. We not know the reason for the this; however, such is the case.

דוקשׁשׁו. מגזרת קש מבעלי הכפל:

4AND GATHER. Ve-kosheshu (and gather) comes from the same root as kash (stubble).⁵⁵ is a denominative of kash. comes from a double root.⁵⁶.

אואת מתכנת. כמו תכן (למטה פ' יח) דבר ידוע:

1AND THE TALE. Matkonet means tale. It refers to a specified amount.

אתכבד. אמר הגאון, כי אל ישעו כמו אל ישענו, והנו"ן חסר כחסרונו ממלת "תת פחדך" (דבר' ב כה) ולא תאבה ולא תשמע אל דברי החולם האומר כי שרשו "תת" בעבור שנמצא "תתה לי ערף" (ש"ב כב מא) חשב, כמו שתה עונותינו לנגדיך (תה' צ, ה), והנה לא יוכל לכחש, כי התי"ו השני במלת תתה לנכח, והתי"ו של עיקר מובלעה בדגש, אעפ"י שהתי"ו ראוי להדגש כתי"ו "והשבתי חיה רעה" (ויקרא כו ו) אם כן יותר טוב שיהיה הנו"ן מובלע כהתבלע הנו"ן בתי"ו וַּאֲמִתו (ברא' כד כז), כי היה ראוי להיות אמנתו ובת בנת, ותת תנת, וחסרה נו"ן הראשון ממלת "תתה לי" כחסרון יו"ד "והיום רד מאוד" (שופ' יט יא), וחסרו נו"ן "גע בהרים ויעשנו" (תה' קמד ה), ולפי דעתי כי ישעו כמו ירפו, כאשר אמר "נרפים" (פ' ה) וכמו "השע ממני" (תה' לט יד) "שעו מני" (ישעי' כב ד) ועיניו השע (שם ו י) כי כאשר תרפינה העינים תכהינה, וכמוהו "ולא תשענה עיני רואים" (שם לב ג):

1LET HEAVIER WORK BE LAID. Saadiah Gaon says that al yishu (let them not regard) is like al yishanu (let them not rely)⁵⁷, meaning to rely upon, to lean upon. Cf. Is. 10:20, ve-nishan al Adonai (but shall lean on the Lord). with the nun omitted, as it is in the word tet (to put)⁵⁸, meaning to put or to give. in I begin to put the dread of thee (Deut. 2:25). Pay no attention nor listen to the dreamer who says that the root of tet is tat.⁵⁹, for tat is the third person perfect masculine of tav, vav, tav. Compare, kam from the root kof, vav, mem and shav from the root shin, vav, bet. Because he found Scripture employing the word tattah (you put) in My enemies you put to flight before me (II Sam. 22:41), he thought that tattah is like shattah (thou hast set)⁶⁰ comes from the root shin, vav, tav. Tattah resembles shattah; hence this commentator concluded that tattah, like shattah, is an ayin vav. in Thou hast set our iniquities before Thee (Ps. 90:8). Now he cannot deny that the second tav in the word tattah indicates the second person⁶¹ (you) in you put. and the tav of the root is swallowed in the dagesh,⁶² in the second tav of tattah. That dagesh is in place of a root letter, a tav. even though the tav⁶³.” I.E.’s point is that when a pronominal tav (see note 61) is connected to a root ending in a tav, the tav of the stem is dropped and is compensated for by a dagesh, as in the word ve-hishbatti (root shin, bet, tav). The reading “even though the tav” doesn’t seem to make sense, for it implies that there are grounds for the tav not to receive a dagesh. However, I.E. goes on to show the reverse (Filwarg). should receive a dagesh like the tav in ve-hishbatti (and I will cause to cease) in and I will cause evil beasts to cease out of the land (Lev. 26:6). Since this is the case⁶⁴ in tattah is a root letter. it is better for the nun to be swallowed⁶⁵ is nun, tav, nun rather than tav, vav, tav, as the root nun, tav, nun is found in Scripture but the root tav, vav, tav as a verb is not. as it is swallowed by the tav in the word va-amitto (and his truth) (Gen. 24:27), for the word amitto⁶⁶. should have been written aminto and the word bat (daughter), benat and the word tet, tenet.⁶⁷. The missing first nun of the word tattah in tattah li is similar to the missing yod in rad⁶⁸ drop their yod in certain circumstances. Similarly words that begin with a nun. The root of rad is yod, resh, dalet. (spent) in the day was far spent (Jud. 19:11) and to the missing nun in the word ga (touch)⁶⁹. in Touch the mountains, that they may smoke (Ps. 144:5). However, in my opinion the word yishu (regard) means slack off, as Pharaoh said, for they are idle (nirpim) (v. 8).⁷⁰ (let them not regard) means let them not slack off. Yishu is similar to hasha (let go) in Let go of me (Ps. 39:14)⁷¹. and she’u (let go) in Let go of me (Is. 22:4),⁷². and to hasha (weaken) in And weaken⁷³. their eyes (Is. 6:10), for when the eyes weaken they grow dim.⁷⁴ is, and dim or shut their eyes. Tishenah (shall be closed) in And the eyes of them that see shall be closed (Is. 32:3) is similar.

בוטעם בדברי שקר בעבור דברי שקר שמבטיחים אותם משה ואהרן:

2[LYING WORDS.] Its meaning is, because⁷⁵. I.E. explains that the bet here has the meaning of because; that is, the phrase means because of lying words. of the lying words that Moses and Aaron assure them with.⁷⁶

אויצאו. מארמון המלך אל העם העובדים:

1WENT OUT. Of the king’s palace to the people who were working.⁷⁷, hence I.E.’s comment.

אאתם מאשר תמצאו. קרוב או רחוק:

1GO YOURSELVES, GET YOU STRAW WHERE YE CAN FIND IT. Close by or far off.

בכי אין נגרע. תואר על כן הוא קמוץ כמשפט:

2FOR NOUGHT OF YOUR WORK SHALL BE DIMINISHED. Nigra (diminished) is a participle.⁷⁸ It is therefore vocalized with a kamatz as is the rule.⁷⁹.

אויפץ. פועל יוצא, והפועל פרעה שהצריכם להפיץ:

1WERE SCATTERED. Va-yafetz (were scattered) is a transitive verb.⁸⁰, meaning he scattered. Pharaoh, who caused them to scatter, is the subject.⁸¹ (so the people scattered) is, and he (Pharaoh) scattered the people.

בלתבן. תחת תבן, כמו והחמר היה להם לחמר (ברא' יא ג):

2FOR STRAW. In place of straw.⁸² prefixed to the word la-teven (for straw) means in place of. The more common meaning of such a lamed is, to, hence I.E.’s comment. Compare, la-chomer (for mortar) in and slime had they for mortar (Gen. 11:3).⁸³ prefixed to the word means in place of, as the meaning of la-chomer is, in place of mortar.

אוהנוגשים אצים. פועל יוצא כמלת שב וכמלת מש שימצא פעם יוצא ופעם עומד:

1AND THE TASKMASTERS WERE URGENT. Atzim (urgent) is a transitive verb.⁸⁴ is usually intransitive in the kal, hence I.E.’s comment. It is like the word shav (returned) and the word mash (moved), which is sometimes found transitive and at times intransitive.

בוטעם לאמר, לאמר להם:

2[SAYING.] Its meaning is, saying to them.⁸⁵.

גדבר יום ביומו. כמו "מדי חדש בחדשו" (ישעי' סו כג):

3DAILY. The phrase devar yom be-yomo (daily)⁸⁶ is similar to And from one sabbath to another (Is. 66:23).⁸⁷

אויכו. עליהם. על בני ישראל, וטעם להוסיף גם פירשתיו:

1AND THE OFFICERS…OVER THEM. Over the Israelites.

בוהנה תמול הוא היום שעשה משה האותות לעיני העם ולא התעסקו בעבודתם גם היום שבא משה ואהרן אל פרעה וכן כתוב "ויצו פרעה ביום ההוא" (למעלה פ' ו):

2[BOTH YESTERDAY AND TO-DAY.] I have previously explained⁸⁸ the use of the additional gam (both).⁸⁹, literally, both (or also) yesterday and both (or also) today. The second gam appears to be redundant; indeed, J.P.S. omits it. Now, both yesterday refers to the day that Moses did the signs before the eyes of the people and they consequently were not occupied with their work. To-day refers to the day that Moses and Aaron came to Pharaoh.⁹⁰ (v. 1). And thus it is written, And the same day⁹¹ Pharaoh commanded the taskmasters of the people (v. 6).⁹²

אלמה תעשה כה לעבדיך. שלא היה מנהגך לעשות כן:

1WHEREFORE DEALEST THOU THUS WITH THY SERVANTS? It was never your practice to do this.⁹³

אומלת "וחטאת" פועל עבר, והוי"ו השיבו לעתיד כמשפט כי היא כמו "וְחָטְאָה" וכאשר העלימו האל"ף כאשר הוא במלת חטא ולא יוכלו לשום נעלם אחר אל"ף על כן החליפו הה"א בתי"ו ואין צורך לשום דגש בטי"ת, וכמוהו "וקראת אתכם הרעה" (דבר' לא כט), והעם במקום הזה לשון נקבה כמו "העם אשר בקרבה יושבת לבטח" (שופ' יח ז) "מדוע שובבה העם הזה" (ירמי' ה ה), והטעם כי החטא יהיה עליך, וכנו דרך מוסר, כי החטא יהיה על שמו וכמוהו "והייתי אני ובני שלמה חטאים" (מ"א א כא), "ואויבינו ילעגו למו" (תה' פ' ז) וימירו את כבודם (שם קו כ):

1BUT THE FAULT IS IN THINE OWN PEOPLE. The word ve-chatat (but the fault is)⁹⁴, meaning to sin. is a verb in the perfect.⁹⁵ (but the fault is in thine own people) is to be rendered, but thy people will sin. However, the vav changes it into an imperfect in accordance with the rules of grammar.⁹⁶ is a perfect, ve-chatat is an imperfect, for its vav is a conversive vav. The word is similar to ve-chate’ah.⁹⁷ in the perfect and ve-chate’ah in the imperfect. Chatat corresponds to chate’ah and ve-chatat to ve-chate’ah. Now when the alef was silenced, as it is in the word chata,⁹⁸ it was not possible to place a heh after the alef.⁹⁹. Two silent letters cannot be placed back to back. They therefore substituted a tav for the heh.¹⁰⁰ is the usual third person feminine suffix. However, if it were used here the alef could not be silent, as two silent letters cannot follow each other. Hence a tav was substituted for a heh. There is no need to place a dagesh¹⁰¹ follows a pattach. If chatat was vocalized with a pattach (rather than a kamatz) beneath the chet, then chatat would be a noun rather than a verb, in the tet.¹⁰² a noun. Cf. Rashi: “And this thing brings sin (chatat with a dagesh in the tet) upon your people.” The word ve-karat (will befall)¹⁰³. in and evil will befall you (Deut. 31:29) is similar.¹⁰⁴ in the feminine and kara/ve-kara in the masculine. The forms karat / ve-karat arose for the same reason that chatat / ve-chatat came into being. The word am (people) is here a feminine.¹⁰⁵ is usually masculine. However, here the verb governing it, viz., ve-chatat, is feminine. Hence it too must be feminine. Compare, ha-am (the people) in the people that were therein, how they dwelt¹⁰⁶ (dwelt), which governs am, is feminine. in security (Jud. 18:7) and ha-am (the people) in Why is this people of Jerusalem slidden back¹⁰⁷ (slidden back), which governs am, is feminine. (Jer. 8:5). Its meaning is,¹⁰⁸. See note 95. but the sin will be upon you. Moses out of respect alluded to Pharaoh by saying that the sin would be on his people.¹⁰⁹. However, he really meant the former. That I and my son Solomon shall be counted offenders (I Kings 1:21),¹¹⁰ And our enemies mock us as they please (Ps. 80:7),¹¹¹ was substituted for “You” out of respect for the Deity. and Thus they exchanged their glory (Ps. 106:20)¹¹² was substituted out of respect for God. are similar.

אויאמר. לא הועילו דבריהם, כי הוא מתאמץ בחוזק לבו:

1BUT HE SAID. Your words did not avail, as Pharaoh was steadfast in the hardness of his heart.¹¹³

אועתה לכו עבדו. אמר לשוטרים גם הם חייבים לעבוד:

1GO THEREFORE NOW, AND WORK. Pharaoh said this to the officers,¹¹⁴ as they too were obligated to work.

אויראו. זה הפסוק דבק בפסוקים הבאים אחריו, כי ראו נפשם בצרה בעבור שאמר להם פרעה לא תגרעו מלבניכם דבר יום ביומו, ופגעו משה ואהרן והתרעמו עליהם, ומלת "אותם" כמו נפשם ועצמם וכמוהו "וירעו הרועים אותם" (יחז' לח ח), "ויקבור אותו בגיא" (דבר' לד ו), ור' יהודה בן בלעם אמר כי כמוהו "יביא אותו אל פתח אוהל מועד" (במד' ו יג) ולפי דעתי שהכהן יצוה להביאו:

1DID SEE. This verse is connected to the verses that follow it.¹¹⁵ They saw themselves in dire straits¹¹⁶ (and the officers of the children of Israel did see that they were set on mischief) as: and the officers of the children of Israel did see themselves in dire straits. because Pharaoh had said to them, Ye shall not diminish aught from your bricks, your daily task.¹¹⁷ Then they met Moses and Aaron and complained to them.¹¹⁸ The word otam (they) means themselves,¹¹⁹ their very bodies.¹²⁰ usually means them, hence I.E.’s comment. Otam (themselves) in But the shepherds fed themselves (Ezek. 34:8) and oto (himself)¹²¹ usually means him. However, here it means himself. Otam is the plural of oto, hence I.E.’s comment. in and he¹²² buried himself in the valley (Deut. 34:6)¹²³. are similar. Rabbi Moses ben Balaam¹²⁴ says that oto (it)¹²⁵ in Num. 6:13 as, himself. in he shall bring it (oto) unto the door of the tent of meeting (Num. 6:13)¹²⁶ is also similar. However, in my opinion its meaning¹²⁷ is that the priest shall command to bring him.¹²⁸ in Num. 6:13 has its usual meaning, him. According to I.E. the meaning of the verse is: he (the priest) shall bring him (via a command) unto the door of the tent of meeting. See I.E. on Num. 6:13.

אויפגעו. תחסר מלת והם היו נצבים, וכמוהו "ופרעה חולם" (ברא' מא א) היה חולם, והנה היה עומד על היאור ורבים ככה:

1AND THEY MET. The words “who were” are missing.¹²⁹. Our text should be read as if written: who were standing.¹³⁰ And Pharaoh dreams (Gen. 41:1)¹³¹ is similar. Its meaning is, and Pharaoh was dreaming. Similarly, and behold he was standing by the river (Ibid.).¹³² There are many other such instances in Scripture.¹³³

אויאמרו. ירא ד'. חמסנו שהוא עליכם:

1AND THEY SAID UNTO THEM: THE LORD LOOK. At the violence done to us, the responsibility for which falls upon you.

בודע כי החמש הרגשות מתחברות במקום אחד למעלה מהמצח על כן יאמרו הרגשה אחת תחת חברתה, כמו ומתוק האור (קהלת יא ז) ורבי מרינוס אמר שאנו נמאסים ונבאשים בעיניו כריח רע:

2[YE HAVE MADE OUR SAVOUR TO BE ABHORRED IN THE EYES OF PHARAOH.] Note that the five senses are perceived in one place located above the forehead.¹³⁴ Hence one sense is substituted for another sense,¹³⁵ of Pharaoh, for it is the nose that detects smell. However, since the senses are perceived in one place, Scripture interchanges them and employs sight in place of nose. as in And the light is sweet (Eccles. 11:7).¹³⁶ However, Rabbi Merinus says that its meaning is, we are as disgusting and abhorrent in his eyes as a foul odor.¹³⁷

אוישב משה. הנה שאלה אחר שהשם הודיע למשה ואמר לו "ואני ידעתי כי לא יתן אתכם מלך מצרים להלוך" (למעלה ג יט) עד שיעשה כל האותות אשר צוהו, אם כן למה יתרעם משה לומר למה זה שלחתני, והצל לא הצלת, התשובה, חשב משה כי מעת דברו אל פרעה יקל מעליהם עולם, והנה הוא הכביד העבודה עליהם, וטעם למה הרעותה, הפך מה שאמרת "ראה ראיתי את עני" (למעלה ג ז) וארד להצילו מיד מצרים (שם שם ה) ולמה זה שלחתני להרע לישראל והנה לא מצאתי תשובה להשיב לשוטרים:

1AND MOSES RETURNED. Now a question: Why did Moses complain and say, Why is it that thou hast sent me? and Neither hast thou delivered Thy people at all after God told him, And I know that the king of Egypt will not give you leave to go (Ex. 3:19) until he performed all the signs that God commanded him? The answer is, Moses thought that Pharaoh would lighten Israel’s yoke as soon as he spoke to him. However, Pharaoh placed a heavier workload upon them.¹³⁸ [WHEREFORE HAST THOU DEALT ILL WITH THIS PEOPLE?] Contrary to Your words, I have surely seen the affliction of My people (Ex. 3:7); And I am come down to deliver them out of the hand of the Egyptians (Ibid.). [WHY IS IT THAT THOU HAST SENT ME] To harm Israel. Behold,¹³⁹ I have not found an answer to give the officers.¹⁴⁰

אומאז. מהיום שדברתי אליו, אז הכביד עולם עליהם כאשר הוא כתוב ויצו פרעה ביום ההוא (פ' ו):

1FOR SINCE. From the day that I spoke to Pharaoh he hardened his yoke over them, as it is written, And the same day Pharaoh commanded the taskmasters of the people (v. 6).

בוהטעם והצל לא הצלת, וזה שחשבתי שיחל פרעה להקל מעליהם ותחל להצילם:

2[NEITHER HAST THOU DELIVERED.] My very thought was that Pharaoh would begin to lighten their burden¹⁴¹ and You would begin to deliver them.

גומלת הרע לעם הזה פעל יוצא, כמו "הרעו מאבותם" (ירמי' ז כו):

3[HE HAS DEALT ILL WITH THIS PEOPLE.] The word hera (he has dealt ill) is a transitive verb.¹⁴² from the root resh, ayin, ayin. It is similar to here’u (they did worse)¹⁴³ from the root resh, ayin, ayin. However, whereas hera is a third person singular masculine perfect, here’u is a third person plural. in they did worse than their fathers (Jer. 7:26).