Shemos
Book 2: Exodus

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VA'EIRA - NOTES ON RASHI COMMENTARY

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Chapter 06 - Text Notes

1 The name {Hebrew Ref} denotes {Hebrew Ref} ---G-d's attribute of strict justice. {Hebrew Ref} , as opposed to {Hebrew Ref} , also indicates harshness. (see G.A.)

2 Sh. Rab. 6, 1.

3 How is {Hebrew Ref} a response to Moshe's complaint?

4 I.e., Avraham, Yitzchok, and Yaakov. "Therefore, you are wrong to have asked, 'Why have you brought harm to this people?' " (M., G.A.)

5 Vayikra 19, 12.

6 I.e., And you may be assured of being punished."

7 Ibid. 22, 31.

8 Siphra, Acharei, Chapt. 12-9, 1.

9 Rashi paraphrases the words {Hebrew Ref} : "I appeared to the Fathers using the Name {Hebrew Ref} ." Thus {Hebrew Ref} is not to be read as a separate Rashi, but, rather together with what follows (M., S.C.). Ramban's version of Rashi actually reads: {Hebrew Ref} .

10 See Bereishis 17, 1; 35, 11. Rashi, there, explains {Hebrew Ref} as {Hebrew Ref} ---that there is sufficient power in My G-dliness to satisfy everything in creation. Thus, it is the Name that denotes His ability to keep His promise. (G.A.)

11 But, G-d did make His Name {Hebrew Ref} known to Avraham: See Bereishis 15, 7: {Hebrew Ref} --- "I am {Hebrew Ref} Who took you out of Ur Kasdim."

12 Summary: though G-d made Himself known to the Fathers using His Name ---" {Hebrew Ref} ," they never experienced the fulfillment of what " {Hebrew Ref} " represents, viz., the experiencing of G-d's keeping His promises, albeit the time for fulfilling these promises had not yet arrived.

13 The previous verse ends with a negative statement, i.e., "My Name Ad-noy I did not make known to them." How, then, does the "also" of {Hebrew Ref} "I also established," being a positive statement follow? (S.C.)

14 Thus {Hebrew Ref} refers back to the beginning of the previous verse, i.e., {Hebrew Ref} ---"I revealed myself, etc. as Almighty Sh-ddai"---a positive statement.

15 Bereishis 17, 8.

16 Ibid. 26, 3.

17 Ibid. 35, 11.

18 To what does "also" refer?

19 Ibid. 15, 14.

20 Rashi would summarize this verse as follows: G-d said, "As a result of My remembering the covenant of {Hebrew Ref} ---"Between the Pieces," I listened to the groaning of the B'nei Yisrael so as to fulfill My promise to punish the nation that will enslave them."

21 Ibid.

22 {Hebrew Ref} literally means shortness of breath.

23 Here Rashi refers to his explanation of {Hebrew Ref} (in v. 2), that it is a reference to G-d's trustworthiness in rewarding those who abide by His will.

24 A contemporary of Rashi's. This is the only mention of him in Rashi's vast writings.

25 Yirmiyahu 16, 21.

26 Sanhedrin 111a, Sh. Rab. 6, 14.

27 I.e., the Fathers.

28 I.e., They did not demand to know My true being." See Gur Aryeh, above 3, 12.

29 What follows are examples of situations where it would have been understandable had the Fathers questioned G-d's actions.

30 This, despite the fact that the land was promised to him and his descendants. See Bereishis 23.

31 See Bereishis 26, 15.

32 Ibid. 33, 19.

33 But, rather "My Name, Ad-noy I did not make known to them" (v. 3). Since, according to the Midrash, G-d's complaint to Moshe was that, unlike Moshe, the Fathers did not ask His Name, it should so have stated!

34 I.e., that the verse's intent is to convey that the reason G-d did not reveal His Name, Ad-noy, to the Fathers, was because they did not ask.

35 Bereishis 15, 7. Thus, G-d did reveal to Avraham His Name, Ad-noy!

36 I.e., these verses can in no way be construed as complaints against Moshe! According to Rashi the context flows very well, for these statements explain why the time has come to fulfill the promises to the fathers (G.A.). (see ibid. for answers to each of Rashi's questions on the Midrash)

37 Yirmayahu 23, 29.

38 See Shabbos 88b.

39 Yirmiyahu 6, 10.

40 Ibid. 9, 25.

41 Chabakuk 2, 16.

42 Vayikra 19, 23. This concerns the prohibition of {Hebrew Ref} where the fruit of the first three years of a tree is prohibited.

43 Ibid.

44 This should not be taken to mean that G-d told them to take the B'nei Yisrael out of Egypt.

45 Accordingly {Hebrew Ref} would mean "[Lead them gently] when taking the B'nei Yisrael out of Egypt." (G.A.)

46 Sh. Rab. 7, 3.

47 Rashi explained {Hebrew Ref} as instructions to Moshe and Aharon on how to act towards the B'nei Yisrael. {Hebrew Ref} is also explained as instructions on how to act towards Pharaoh.

48 Ibid.

49 Thus {Hebrew Ref} refers to both {Hebrew Ref} ---to tell the B'nei Yisrael that they are to be taken out of Egypt and {Hebrew Ref} ---to tell him that he should send the B'nei Yisrael out of Egypt (S.C.).

50 Below 7, 3-7.

51 Below, beginning with v. 14.

52 Actually the details of the command to Moshe and Aharon should follow here, but---

53 V. 14.

54 What connection is there between the lineages of Reuvain and Shimon to that of Moshe and Aharon?

55 See Bereishis 49, 4; Rashi ibid. v. 8. {Hebrew Ref} .

56 Above 1, 6.

57 Ibid. 8. Who enslaved the B'nei Yisrael.

58 Seder Olam 3. It elaborates that Leivi was 43 years old when Yaakov and his family came to Egypt. Our verse tells us that he lived 137 years. Consequently he was in Egypt 94 years (137- 43 = 94), during which time there was no enslavement. The total sojourn of the B'nei Yisrael in Egypt was 210 years (see Rashi, Bereishis 42, 2). Subtract 94 years [of no enslavement] from 210, and you conclude that the enslavement lasted 116 years.

59 What is the significance of knowing their life spans?

60 Bereishis 15, 13; below 12, 40.

61 I.e., that was the start of the fulfillment of G-d's prophecy to Avraham: "For your children will be strangers in a land not their own (Bereishis 15, 13).

62 Moshe's age at the departure from Egypt.

63 Kehos' 133 + Amram's 137 + Moshe's 80 = 350.

64 Elsewhere {Hebrew Ref} refers to one's father's brother's wife. See Vayikra 18, 14. Here, this is not so. (S.C.)

65 Once we are told that she was the daughter of Aminidav, do we not know that she was Nachshon's sister?! (Bava Kamma 110a).

66 Why was he so called?

67 Hence {Hebrew Ref} , from {Hebrew Ref} .

68 {Hebrew Ref} , from {Hebrew Ref} .

69 As in the following verse.

70 Mechilta 12, 1.

71 {Hebrew Ref} has various meanings, e.g., on, in addition to, etc. Here it means with.

72 Bereishis 27, 40.

73 Yechezkel 33, 26.

74 Why the repetition? (G.A.)

75 Megillah 11a.

76 The verse does not tell what happened that day! (G.A.)

77 The verses are to be understood thus: (v. 28) "It was the day that Ad-noy spoke to Moshe in the land of Egypt (v. 29) that Ad-noy said to Moshe saying, etc." We do not know why there is an interruption (Tur, Be'er Yitzchok). See Ramban.

78 V. 11.

79 See Rashi above, v. 2 {Hebrew Ref} .

80 V. 12.

81 Which is followed by {Hebrew Ref} --- "I whose lips are covered," and is mentioned here again. (M.)

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Chapter 07 - Text Notes

82 {Hebrew Ref} , here, is translated by Onkelos as a master; by Yonasan ben Uziel and Ramban: like a god.

83 A prophet is called {Hebrew Ref} because his function is to admonish the people. (M., B.Y.)

84 Yeshaiyahu 57, 19 "utterance of the lips."

85 Mishlei 10, 31.

86 I Shmuel 10, 13.

87 1) But G-d does not pre-ordain that a person shall sin! See Rambam, Hilchos Teshuvah 5, 2. 2) If G-d hardened his heart, why was Pharaoh punished?

88 Zephaniah 3, 6-7.

89 Tanchuma, Vaeira 3.

90 Anthropomorphically speaking, of course. Unlike {Hebrew Ref} (below 9, 3), which can be translated as "power," here, however {Hebrew Ref} must be translated as "hand," since in the very next verse it is joined by {Hebrew Ref} , viz., {Hebrew Ref} ---"when I send forth (or stretch out) My hand." (According to G.A.)

91 Some versions of Rashi mistakenly have it as {Hebrew Ref} --- need. However, the correct version is {Hebrew Ref} --- power. This is based on Onkelos' translation of {Hebrew Ref} (Devarim 32, 17)---as {Hebrew Ref} --- who have no power. (M., G.A., Chizkuni)

92 On land {Hebrew Ref} refers to a serpent. In water, to a fish. See Bereishis 1, 21. (S.C.)

93 Bereishis 3, 24.

94 Should it not have said, "Aharon's serpent swallowed"? (M., G.A.)

95 A miracle within a miracle: 1) turning into a serpent then back to a rod, 2) swallowing the rest after turning back into a rod. (Shabbos 97a, Rashi ibid.)

96 Below 18, 18.

97 Implying that he went out to the water on a regular basis. Why? (B.Y.)

98 Sh. Rab. 9, 8.

99 Though {Hebrew Ref} does appear at the other plagues, but only at the warning---not at the advent of the plague itself. At {Hebrew Ref} , however, {Hebrew Ref} appears at the plague itself. (M., S.C.)

100 Below 11, 4.

101 Pesikta Zutrasa.

102 Why was the river smitten first? (Sh. Rab. 9, 9)

103 At the beginning of the verse we are told that the purpose of the plagues is {Hebrew Ref} ---By this you will know that I am G-d." What better way is there to show this than by striking at their gods first? (L.S.R.) See Bartenura as to why {Hebrew Ref} , which killed the Egyptian animals (also worshipped by them), was not first.

104 See above, 2, 3.

105 Sh. Rab. 9, 10.

106 What is the distinction between the three bodies of water mentioned here: {Hebrew Ref} ?

107 Therefore, the Nile, though having the properties of a {Hebrew Ref} , is nevertheless referred to as {Hebrew Ref} since the canals bring the water from it to the fields. (Rashi Bereishis 41, 1)

108 Sanhedrin 67b; Sh. Rab. 9, 11

109 . . . or, in modern terms: "You are bringing coals to Newcastle."

110 Menachos 85a.

111 Sh. Rab. 9, 12.

112 Iyov 6, 12.

113 Yirmiyahu 48, 16.

114 Melachim I 20, 43.

115 Below 21, 22.

116 Yirmiyahu 13, 16.

117 Tehillim 91, 12.

118 I.e., a stone that one strikes against.

119 Yeshaiyahu 8, 14.

120 Rising up indicates that they came from a lower place. (M., G.A.)

121 Why not just say "in the houses of all the Egyptians"? (M., G.A.)

122 Against the B'nei Yisrael.

123 Sh. Rab. 10, 3.

124 Having said in the previous verse {Hebrew Ref} , what does {Hebrew Ref} signify? (L.S.R.).

125 Sh. Rab. 10, 6.

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Chapter 08 - Text Notes

126 Should it not be {Hebrew Ref} ---plural, as in the previous verse?

127 V. 14.

128 Yeshaiyahu 10, 15.

129 {Hebrew Ref} does not mean: "When shall I pray for you?" See Ramban who disagrees with Rashi's premise.

130 {Hebrew Ref} ---to cause to do; in this case: to cause prayer. (G.A.)

131 See Rashi Bereishis 25, 21.

132 And in this case meaning: to cause an increase.

133 Yechezkel 35,13.

134 {Hebrew Ref} does not mean: "Pray tomorrow." See note 3.

135 For had his prayer not specified "by tomorrow," they would have been destroyed immediately. (G.A.)

136 I.e., it has no particular tense since it refers to an ongoing action. {Hebrew Ref} would be a reference to a one-time event. (G.A.)

137 Bereishis 12, 9.

138 Melachim II, 3, 24.

139 Shmuel I 22, 13.

140 Melachim I 20, 37.

141 Above 7, 4.

142 Why not Moshe himself?

143 Above 2, 12.

144 Sh. Rab. 10, 7.

145 Why the singular form?

146 See above V. 2.

147 1) {Hebrew Ref} , here, does not mean to remove (G.A.). 2) The dust all turned to lice. Then from where would they get lice? (B.Y.) 3. How could they show that their lice were not just an offshoot of the earlier lice? (G.A.)

148 See Rashi above 7, 22. As for the reason why creatures that small are not put under demonic influence, see Gur Aryeh.

149 Sh. Rab. 10, 7; Sanhedrin 67b.

150 Where did G-d say this?

151 Above 7, 4.

152 Devarim 32, 24.

153 Parshas Bo 4.

154 Below, 9, 4.

155 Devarim 30, 11.

156 Although the root of {Hebrew Ref} is {Hebrew Ref} and the root of {Hebrew Ref} is {Hebrew Ref} , nevertheless they have similar meanings. (G.A.)

157 I.e., the B'nei Yisroel's being delivered from the {Hebrew Ref} plague will set them apart from the Egyptians. (N.Y.)

158 Actually {Hebrew Ref} is future tense.

159 How could Moshe refer to their gods as abominations when speaking to Pharaoh?

160 II Melachim 23, 13.

161 I.e., when Moshe addressed Pharaoh he referred to the Egyptian idols as gods. But in Scripture, which is aimed at the B'nei Yisrael, they are referred to as {Hebrew Ref} ---an abomination.

162 The infinitive can be expressed with or without the {Hebrew Ref} .

163 In the {Hebrew Ref} conjugation.

164 In the {Hebrew Ref} conjugation.

165 See Rashi above v. 5.

166 The {Hebrew Ref} conjugation.

167 To summarize: {Hebrew Ref} , in the {Hebrew Ref} , denotes that he prayed only once but with great exertion and concentration. {Hebrew Ref} , in the {Hebrew Ref} , denotes a quantitative increase in prayer. (B.R.)

168 See above v. 9.

169 Sh. Rab. 11, 3.

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Chapter 09 - Text Notes

170 {Hebrew Ref} also has the meaning of strengthening or giving support which is obviously not the case here. (G.A.)

171 Devarim 25, 11.

172 1) There are two words in Hebrew for throwing: {Hebrew Ref} and {Hebrew Ref} . {Hebrew Ref} denotes throwing with force (M., G.A.). 2) {Hebrew Ref} --- heavenward denotes throwing with force. (L.S.R.)

173 For it states {Hebrew Ref} ---both your handfuls.

174 Sh. Rab. 11, 5.

175 I.e., It was the heat of the rash that produced the boils. (S.C.)

176 Yoma 53b.

177 Above v. 5.

178 Above v. 3.

179 Parshas Beshalach Chapt. 1.

180 Below, 14, 7. The Mechilta asks: Where did he get the animals to draw the chariots? The answer is as Rashi has just explained.

181 How can the plague of hailstones be referred to as "all my Plagues"?

182 Makas bechoros refers to the killing of the firstborn, which is actually the tenth and last of the plagues. There is much discussion in the commentaries as to the makas bechoros in this sequence. Some of the proposed solutions to this question are: 1) Rabbeinu Tam of Orleans, Mizrachi: {Hebrew Ref} , here, refers to the ripening fruits (from the word {Hebrew Ref} ) that were destroyed by the hail. See Rashi below, v. 31 {Hebrew Ref} . 2) Gur Aryeh: {Hebrew Ref} does refer to the killing of the firstborn. G-d warned Pharaoh that if he remains stubborn he will eventually suffer {Hebrew Ref} .

183 Bamidbar 20, 19.

184 {Hebrew Ref} ---the reflexive conjugation, where the verb conveys the subject acting upon itself.

185 Unlike other verbs, where the {Hebrew Ref} is placed ahead of the root-letters, e.g. the root {Hebrew Ref} (dress) would be {Hebrew Ref} ---he dressed himself.

186 Koheles 12, 5.

187 Bamidbar 16, 13.

188 Daniel 7, 8.

189 But how could this be known without clocks?---

190 Sh. Rab. 12, 2.

191 See note 15.

192 Hoshea 2, 5.

193 Esther 2, 22.

194 Bereishis 46, 20.

195 Mishlei 29, 19.

196 Yeshaiyahu 10, 31.

197 Yirmiyahu 6, 1.

198 Above, 4, 3.

199 Lit. upon the heavens.

200 I.e., G-d gave Moshe powers in the heavens, as well as the earth. (S.C.)

201 See Tanchuma 15.

202 The two miracles were: 1) The fire, which normally tends to rise, came down. 2) The water did not extinguish the fire. (M.)

203 Sh. Rab. 12, 17.

204 Onkelos explains the verse as follows: {Hebrew Ref} means: {Hebrew Ref} ---"Pray to G-d, who has sufficient means [to save us]."

205 Why only after leaving the city?

206 Tanchuma, Bo.

207 Bereishis 19, 4.

208 Ibid. 2, 5.

209 Melachim II 23, 29. I.e., the power in his legs was broken.

210 Yeshaiyahu 16, 7.

211 V. 32.

212 Iyov 33, 21.

213 However, Onkelos translates {Hebrew Ref} : "struck," as does Ibn Ezra. See Gur Aryeh.

214 Shir Hashirim 6, 11.

215 V. 25 implying that nothing remained!

216 Va'era 16.

217 I.e., the wheat and the spelt miraculously escaped being struck by the hail.

218 Why does it not say: "and the hail ceased?"

219 Berachos 54b. See also Onkelos.

220 9, 11.

221 Yechezkel 22, 22.

222 Below, 38, 5.

223 I.e., "And he cast [the copper]"

224 Ibid., 27.

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